الجزء الحادي بعد المائة
Volume 101
Part 2 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 107 الختان و الخفض و سنن الحمل و الولادة و سنن اليوم السابع و العقيقة و الدعاء لشدة الطلق
CHAPTER 107 – MALE AND FEMALE CIRCUMCISION, AND PRACTICES OF THE PREGNANCY AND THE BIRTH, AND SUNNAH OF THE SEVENTH DAY, AND THE AQEEQA, AND THE SUPPLICATION FOR SEVERITY OF THE LABOUR PAINS
الآيات مريم وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا إلى قوله وَ السَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَ يَوْمَ أَمُوتُ وَ يَوْمَ أُبْعَثُ حَيًّا.
And shake towards you the palm trunk, it would drop upon you ripe dates [19:25] – up to His-azwj Words: And the Peace was upon me on the day I was born, and on the day I die, and on the day I am Resurrected alive [19:33].
1- ج، الإحتجاج الْأَسَدِيُّ قَالَ: كَانَ فِيمَا وَرَدَ عَلَيَّ مِنَ الشَّيْخِ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِ فِي جَوَابِ مَسَائِلَ إِلَى صَاحِبِ الزَّمَانِ ع أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ الْمَوْلُودِ الَّذِي نَبَتَتْ غُلْفَتُهُ بَعْدَ مَا يُخْتَنُ هَلْ يُخْتَنُ مَرَّةً أُخْرَى فَإِنَّهُ يَجِبُ أَنْ تُقْطَعَ غُلْفَتُهُ فَإِنَّ الْأَرْضَ تَضِجُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ بَوْلِ الْأَغْلَفِ أَرْبَعِينَ صَبَاحاً.
(The book) ‘Al-Ihtijaj’ –
Al-Asady said, ‘It was among what arrived to me from the sheykh Muhammad Bin Usman Al-Amry in answer to the questions posed to Master of the Time (Al-Mahdi-ajfj): ‘As for what you asked about of the matter of the newborn whose foreskin grows after having been circumcised whether he should be circumcised for a second time, it is obligatory that his foreskin be cut, for the earth clamours to Allah-azwj Mighty and Majestic from the urine of the uncircumcised, for forty days’’.[1]
2 ك، إكمال الدين السِّنَانِيُّ وَ الدَّقَّاقُ وَ الْمُكَتِّبُ وَ الْوَرَّاقُ جَمِيعاً عَنِ الْأَسَدِيِ مِثْلَهُ.
(The book) ‘Ikmal Al Deen’ – Al Sinani, and Al Daqqaq, and Al Mukattib, and Al Warraq, altogether from Al Asadi, similar to it.[2]
3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِنَّ ثَقْبَ أُذُنِ الْغُلَامِ مِنَ السُّنَّةِ وَ خِتَانَهُ مِنَ السُّنَّةِ لِسَبْعَةِ أَيَّامٍ وَ خَفْضَ النِّسَاءِ مَكْرُمَةٌ وَ لَيْسَتْ مِنَ السُّنَّةِ وَ لَا شَيْئاً وَاجِباً وَ أَيُّ شَيْءٍ أَفْضَلُ مِنَ الْمَكْرُمَةِ.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws said: ‘Perforating ears of the boy is from the Sunnah, and circumcising him from seven days onward is from the Sunnah, and circumcising the women is an honour, and isn’t from the Sunnah nor is it anything obligatory, and which is superior to the honourable?’’[3]
4- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اخْتَتِنُوا أَوْلَادَكُمْ لِسَبْعَةِ أَيَّامٍ فَإِنَّهُ أَنْظَفُ وَ أَطْهَرُ فَإِنَّ الْأَرْضَ تَنْجَسُ مِنْ بَوْلِ الْأَغْلَفِ أَرْبَعِينَ صَبَاحاً.
(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: ‘Circumcise your children on the seventh day for it is cleaner and purer, for the earth gets filthy for forty days from the urine of the uncircumcised!’[4]
5- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: سَمَّى رَسُولُ اللَّهِ ص الْحَسَنَ وَ الْحُسَيْنَ ع لِسَبْعَةِ أَيَّامٍ وَ عَقَّ عَنْهُمَا لِسَبْعٍ وَ خَتَنَهُمَا لِسَبْعٍ وَ حَلَقَ رُءُوسَهُمَا لِسَبْعٍ وَ تَصَدَّقَ بِزِنَةِ شُعُورِهِمَا فِضَّةً.
(The Qurb Al Isnaad) – By this chain, said,
‘Rasool-Allah-saww named Al-Hassan-asws and Al-Husayn-asws at seven days, and performed Aqeeqa on their-asws behalf at seven, and had them-asws circumcised at seven, and shaved their-asws heads at seven, and donated silver by the weight of their-asws hair’.[5]
6- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ عَقِيقَةِ الْغُلَامِ وَ الْجَارِيَةِ مَا هِيَ
(The book) ‘Qurb Al-Isnaad’ –
Ali, from his brother (Al-Kazim-asws), he said, ‘I asked him-asws about Aqeeqa (sacrificing an animal) of the boy and the girl, ‘What is it?’
قَالَ سَوَاءٌ كَبْشٌ كَبْشٌ وَ يَحْلِقُ رَأْسَهُ وَ يَتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ وَرِقاً فَإِنْ لَمْ يَجِدْ رَفَعَ الشَّعْرَ أَوْ عَرَفَ وَزْنَهُ فَإِذَا أَيْسَرَ تَصَدَّقَ بِهِ.
He-asws said: ‘Same, a ram, a ram, and shave his head and donate gold by the weight of his hair or silver. If he cannot find, he should raise his hair or recognise its weight; he should donate easy charity with it.[6]
7- ب، قرب الإسناد مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع عَنِ الْعَقِيقَةِ لِلْجَارِيَةِ وَ الْغُلَامِ فِيهَا سَوَاءٌ
(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub who said,
‘I asked Abu Al-Hassan Musa-asws about the Aqeeqa for the girl and the boy, ‘Are they same in it?’
قَالَ نَعَمْ.
He-asws said: ‘Yes’’.[7]
8- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ أَبِي إِسْحَاقَ النَّهَاوَنْدِيِّ مَعاً عَنْ عُبَيْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا وَلَدَتْ فَاطِمَةُ الْحُسَيْنَ فَكَانَ الْيَوْمُ السَّابِعُ أَمَرَ رَسُولُ اللَّهِ ص فَحُلِقَ رَأْسُهُ وَ تُصُدِّقَ بِوَزْنِ شَعْرِهِ فِضَّةً وَ عُقَّ عَنْهُ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Isa and Abu Is’haq Al Nahawandy, both together from Ubeydullah Bin Hammad, from Abdullah Bin Sinan,
From Abu Abdullah-asws having said: ‘When (Syeda) Fatima-asws was blessed with Al-Husayn-asws, on the seventh day Rasool-Allah-saww instructed, so his-asws head was shaved and donated silver by the weight of his-asws hair, and performed Aqeeqa (sacrificed an animal) on his behalf’ – the Hadeeth.[8]
9- لي، الأمالي للصدوق الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنِ الْعَبَّاسِ بْنِ بَكَّارٍ عَنْ حَرْبِ بْنِ مَيْمُونٍ عَنِ الثُّمَالِيِّ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ قَالَ: لَمَّا وَلَدَتْ فَاطِمَةُ الْحَسَنَ ع أُخْرِجَ إِلَى رَسُولِ اللَّهِ ص فِي خِرْقَةٍ صَفْرَاءَ فَقَالَ أَ لَمْ أَنْهَكُمْ أَنْ تَلُفُّوهُ فِي خِرْقَةٍ صَفْرَاءَ
(The book) ‘Al Amaali’ of Al Sadouq – Al Qattan, from Al Sukari, from Jowhari, from Al Abbas Bin Bakkar, from Harb Bin Maymoun, from Al Sumali,
From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his father-asws having said: ‘When (Syeda) Fatima-asws was blessed with Al-Hassan-asws, he-asws was brought out to Rasool-Allah-saww in a yellow cloth. He-saww said: ‘Did I-saww not forbid you all from wrapping him-asws in a yellow cloth?’
ثُمَّ رَمَى بِهَا وَ أَخَذَ خِرْقَةً بَيْضَاءَ فَلَفَّهُ فِيهَا الْخَبَرَ.
Then he-saww threw it away and took a white cloth and wrapped him-asws in it’ – the Hadeeth.[9]
10- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ع خَمْسٌ مِنَ السُّنَنِ فِي الرَّأْسِ وَ خَمْسٌ فِي الْجَسَدِ أَمَّا الَّتِي فِي الرَّأْسِ فَالسِّوَاكُ وَ أَخْذُ الشَّارِبِ وَ فَرْقُ الشَّعْرِ وَ الْمَضْمَضَةُ وَ الِاسْتِنْشَاقُ وَ أَمَّا الَّتِي فِي الْجَسَدِ فَالْخِتَانُ وَ حَلْقُ الْعَانَةِ وَ نَتْفُ الْإِبْطَيْنِ وَ تَقْلِيمُ الْأَظْفَارِ وَ الِاسْتِنْجَاءُ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Ibn Fazzal, from Al-Hassan Bin Al Jahm who said,
‘Abu Al-Hassan Musa-asws Bin Ja’far-asws said: ‘Five are from the Sunnah in the head and five in (the rest of) the body. As for in the hear – brushing the teeth, and clipping the moustache, and parting the hair, and the rinsing, and inhaling the water; and as for in (rest of) the body – the circumcision, and shaving the head, and shaving the pubic hair, and plucking the armpits, and clipping the nails, and the cleaning with water from the defecation’.[10]
11- ل، الخصال عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسٌ مِنَ الْفِطْرَةِ تَقْلِيمُ الْأَظْفَارِ وَ قَصُّ الشَّارِبِ وَ نَتْفُ الْإِبْطِ وَ حَلْقُ الْعَانَةِ وَ الِاخْتِتَانُ.
(The book) ‘Al Khisaal’ – From Abu Hureyra (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Five are from the nature – clipping the nails, and clipping the moustache, and plucking the armpits, and shaving the pubic hair, and the circumcision’.[11]
12- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ: اخْتِنُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ فَإِنَّهُ أَطْهَرُ وَ أَطْيَبُ وَ أَسْرَعُ لِنَبَاتِ اللَّحْمِ فَإِنَّ الْأَرْضَ تَنْجَسُ مِنْ بَوْلِ الْأَغْلَفِ أَرْبَعِينَ صَبَاحاً.
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Al Nowfali, from Al Sakuni,
From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘(Rasool-Allah-saww) said: ‘Circumcise your children on the seventh day for it is cleaner and purer and quicker to build the flesh, for the ground gets filthy for forty days from the urine of the uncircumcised!’[12]
13- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: الْعَقِيقَةُ لِلْوَلَدِ الذَّكَرِ وَ الْأُنْثَى يَوْمَ السَّابِعِ وَ يُسَمَّى الْوَلَدُ يَوْمَ السَّابِعِ وَ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً.
(The book) ‘Al Khisaal’ – In a report by Al Amsh,
From Al-Sadiq-asws having said: ‘The Aqeeqa (sacrificing an animal) of the male child and the female should be on the seventh day, and the child should be named on the seventh, and his head is to be shaved, and gold or silver is to be donated by the weight of his hair’.[13]
14- ن، عيون أخبار الرضا عليه السلام فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ الْعَقِيقَةُ عَنِ الْمَوْلُودِ الذَّكَرِ وَ الْأُنْثَى وَاجِبَةٌ وَ كَذَلِكَ تَسْمِيَتُهُ وَ حَلْقُ رَأْسِهِ يَوْمَ السَّابِعِ وَ يُتَصَدَّقُ بِوَزْنِ الشَّعْرِ ذَهَباً أَوْ فِضَّةً وَ الْخِتَانُ سُنَّةٌ وَاجِبَةٌ لِلرَّجُلِ وَ مَكْرُمَةٌ لِلنِّسَاءِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Amon what Al-Reza-asws wrote for Al-Mamoun: ‘The Aqeeqa of a newborn, the male and the female, is obligatory, and like that is naming it, and shaving its head on the seventh day, and donating gold or silver by the weight of its hair; and the circumcision is Sunnah, obligatory for the man and honourable for the women’.[14]
15- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا هَنَّيْتُمُ الرَّجُلَ عَنْ مَوْلُودٍ ذَكَرٍ فَقُولُوا بَارَكَ اللَّهُ لَكَ فِي هِبَتِهِ وَ بَلَّغَهُ أَشُدَّهُ وَ رَزَقَكَ بِرَّهُ.
(The book) ‘Al Khisaal’ –
(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘When you congratulate a man of a newborn male, say, ‘May Allah-azwj Bless for you in His-azwj gift, and Make him reach maturity and Grace you his righteousness’.[15]
16- وَ قَالَ: اخْتِنُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ- لَا يَمْنَعْكُمْ حَرٌّ وَ لَا بَرْدٌ فَإِنَّهُ طَهُورٌ لِلْجَسَدِ وَ إِنَّ الْأَرْضَ لَتَضِجُّ إِلَى اللَّهِ تَعَالَى مِنْ بَوْلِ الْأَغْلَفِ.
And he-asws said: ‘Circumcise your children on the seventh day. Neither heat nor cold should prevent you, for it is a cleansing of the body, and the earth clamoured to Allah-azwj the Exalted from urine of the uncircumcised.[16]
17- وَ قَالَ ع مَا تَأْكُلُ الْحَامِلُ مِنْ شَيْءٍ وَ لَا تَتَدَاوَى بِهِ أَفْضَلَ مِنَ الرُّطَبِ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمَرْيَمَ ع- وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا- فَكُلِي وَ اشْرَبِي وَ قَرِّي عَيْناً وَ حَنِّكُوا أَوْلَادَكُمْ بِالتَّمْرِ فَهَكَذَا فَعَلَ رَسُولُ اللَّهِ ص- بِالْحَسَنِ وَ الْحُسَيْنِ ع.
And he-asws said: ‘The pregnant woman will not eat from something nor medicate with it, better than the dates. Allah-azwj Mighty and Majestic Said to Maryam-as: And shake towards you the palm trunk, it would drop upon you ripe dates [19:25] So eat and drink and refresh the eyes [19:26], and make your children taste the dates. That is what Rasool-Allah-saww had done with Al-Hassan-asws and Al-Husayn-asws’.[17]
18– ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ حَدَّثَتْنِي أَسْمَاءُ بِنْتُ عُمَيْسٍ قَالَتْ حَدَّثَتْنِي فَاطِمَةُ ع لَمَّا حَمَلْتُ بِالْحَسَنِ بْنِ عَلِيٍّ ع وَ وَلَدْتُهُ جَاءَ النَّبِيُّ ص فَقَالَ يَا أَسْمَاءُ هَلُمِّي ابْنِي
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, by the three chains, from his-asws forefathers-asws, from Ali-asws Bin Al-Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘Asma’a Bint Umeys-ra said, ‘(Syeda) Fatima-asws narrated to me-ra, when she-asws was expecting Al-Hassan-asws Bin Ali-asws and was blessed with him-asws, the Prophet-saww came. He-saww said: ‘O Asma’a! Bring me-saww my-saww son-asws!’
فَدَفَعْتُهُ إِلَيْهِ فِي خِرْقَةٍ صَفْرَاءَ فَرَمَى بِهَا النَّبِيُّ ص وَ أَذَّنَ فِي أُذُنِهِ الْيُمْنَى وَ أَقَامَ فِي الْيُسْرَى ثُمَّ قَالَ لِعَلِيٍّ ع بِأَيِّ شَيْءٍ سَمَّيْتَ ابْنِي
I-ra handed him-asws to him-saww in a yellow cloth. The Prophet-saww threw it away and proclaimed Azaan in his-asws right year and Iqaama in the left, then said to Ali-asws: ‘With which thing have you-asws named my-saww son-asws?’
قَالَ مَا كُنْتُ أَسْبِقُكَ بِاسْمِهِ يَا رَسُولَ اللَّهِ ص قَدْ كُنْتُ أُحِبُّ أَنْ أُسَمِّيَهُ حَرْباً
He-asws said: ‘I-asws would not precede you-saww with naming him-asws, O Rasool-Allah-saww! I-asws would have loved to name him-asws as ‘Harb’!’
فَقَالَ النَّبِيُّ ص وَ لَا أَسْبِقُ أَنَا بِاسْمِهِ رَبِّي
The Prophet-saww said: ‘And I-saww will not precede my-saww Lord-azwj with naming him-asws!’
ثُمَّ هَبَطَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ الْعَلِيُّ الْأَعْلَى يُقْرِئُكَ السَّلَامَ وَ يَقُولُ عَلِيٌّ مِنْكَ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى وَ لَا نَبِيَّ بَعْدَكَ سَمِّ ابْنَكَ هَذَا بِاسْمِ ابْنِ هَارُونَ قَالَ النَّبِيُّ ص وَ مَا اسْمُ ابْنِ هَارُونَ
Then Jibraeel-as descended. He-as said: ‘O Muhammad-saww! The most Exalted Conveys the Greeting to you-saww and Says: “Ali-asws from you-saww is as the status of Haroun-as from Musa-as and there is no Prophet-as after you-saww! Name your-saww son with a name of a son of Haroun-as!’
قَالَ شَبَّرُ
He-as said: ‘Shabbar!’
قَالَ النَّبِيُّ ص لِسَانِي عَرَبِيٌّ
The Prophet-saww said: ‘My-saww language is Arabic’.
قَالَ جَبْرَئِيلُ ع سَمِّهِ الْحَسَنَ
Jibraeel-as said: ‘Name him-asws as ‘Al-Hassan’’.
قَالَتْ أَسْمَاءُ فَسَمَّاهُ الْحَسَنَ ع فَلَمَّا كَانَ يَوْمُ سَابِعِهِ عَقَّ النَّبِيُّ ص عَنْهُ بِكَبْشَيْنِ أَمْلَحَيْنِ وَ أَعْطَى الْقَابِلَةَ فَخِذاً وَ دِينَاراً وَ حَلَقَ رَأْسَهُ وَ تَصَدَّقَ بِوَزْنِ الشَّعْرِ وَرِقاً وَ طَلَى رَأْسَهُ بِالْخَلُوقِ ثُمَّ قَالَ يَا أَسْمَاءُ الدَّمُ فِعْلُ الْجَاهِلِيَّةِ
Asma’a-ra said, ‘So he-saww named him-asws as ‘Al-Hassan’. When it was the seventh day, the Prophet-saww performed Aqeeqa (sacrificed an animal) on his-asws behalf with two healthy rams, and gave the midwife a leg and a Dinar, and shaved his-asws head and donated silver by the weight of the hair, and anointed his-asws head with the perfume, then said: ‘O Asma’a-ra! The blood is an action of the pre-Islamic period!’
قَالَتْ أَسْمَاءُ فَلَمَّا كَانَ بَعْدَ حَوْلٍ وُلِدَ الْحُسَيْنُ وَ جَاءَنِي النَّبِيُّ ص فَقَالَ يَا أَسْمَاءُ هَلُمِّي ابْنِي
Asma’a-asws said, ‘When it was after a year, Al-Husayn-asws was born and the Prophet-saww came to me-ra. He-saww said: ‘O Asma’a-ra! Bring me-saww my-saww son-asws!’
فَدَفَعْتُهُ فِي خِرْقَةٍ بَيْضَاءَ فَأَذَّنَ فِي أُذُنِهِ الْيُمْنَى وَ أَقَامَ فِي الْيُسْرَى وَ وَضَعْتُهُ فِي حَجْرِهِ فَبَكَى
I-ra handed him-asws to him-saww in a white cloth. He-saww proclaimed Azaan in his-asws right ear and the Iqaama in the left, and placed him-asws in his-saww lap and cried.
فَقَالَتْ أَسْمَاءُ فِدَاكَ أَبِي وَ أُمِّي وَ مِمَّ بُكَاؤُكَ
Asma’a-ra said, ‘May my-ra father and my-ra mother be sacrificed for you-saww, and what are you-saww crying for?’
قَالَ عَلَى ابْنِي هَذَا
He-saww said: ‘Upon this son-asws of mine!’
قُلْتُ إِنَّهُ وُلِدَ السَّاعَةَ يَا رَسُولَ اللَّهِ
I-ra said, ‘He-asws has just been born, O Rasool-Allah-saww!’
فَقَالَ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ مِنْ بَعْدِي لَا أَنَالَهُمُ اللَّهُ شَفَاعَتِي
He-saww said: ‘He-asws will be killed by a rebel group from after me-saww. May Allah-azwj not let them attain my-saww intercession!’
ثُمَّ قَالَ يَا أَسْمَاءُ لَا تُخْبِرِي فَاطِمَةَ بِهَذَا فَإِنَّهَا قَرِيبَةُ عَهْدٍ بِوِلَادَتِهِ
Then he-saww said: ‘O Asma’a-ra! Do not inform Fatima-asws with this, for she-asws nearer to the time of his-asws birth!’
ثُمَّ قَالَ لِعَلِيٍّ ع أَيَّ شَيْءٍ سَمَّيْتَ ابْنِي
Then he-saww said to Ali-asws: ‘Which thing have you-asws named my-saww son-asws?’
قَالَ مَا كُنْتُ لِأَسْبِقَكَ بِاسْمِهِ يَا رَسُولَ اللَّهِ وَ قَدْ كُنْتُ أُحِبُّ أَنْ أُسَمِّيَهُ حَرْباً
He-asws said: ‘I-asws would not precede you-saww with naming him-asws, O Rasool-Allah-saww, and I-asws would have loved to name him-asws ‘Harb’!’
فَقَالَ النَّبِيُّ ع وَ لَا أَسْبِقُ بِاسْمِهِ رَبِّي عَزَّ وَ جَلَّ
The Prophet-saww said: ‘And I-saww will not precede my-saww Lord-azwj Mighty and Majestic by naming him-asws!’
ثُمَّ هَبَطَ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ الْعَلِيُّ الْأَعْلَى يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ- عَلِيٌّ مِنْكَ كَهَارُونَ مِنْ مُوسَى سَمِّ ابْنَكَ هَذَا بِاسْمِ ابْنِ هَارُونَ
Then Jibraeel-as descended. He-as said: ‘O Muhammad-saww! The most Exalted Conveys the greeting to you-saww, and Says to you-saww: “Ali-asws from you-saww is like Haroun-as is from Musa-as! Name this son-asws of yours-saww with a name of a son of Haroun-as!”’
قَالَ النَّبِيُّ ص وَ مَا اسْمُ ابْنِ هَارُونَ
The Prophet-saww said: ‘And what is a name of a son of Haroun-as?’
قَالَ شَبِيرٌ
He-as said: ‘Shabbir’.
قَالَ النَّبِيُّ لِسَانِي عَرَبِيٌّ
The Prophet-saww said: ‘My-saww language is Arabic’.
قَالَ جَبْرَئِيلُ سَمِّهِ الْحُسَيْنَ
Jibraeel-as said: ‘Name him-asws as ‘Al-Husayn’!’
فَسَمَّاهُ الْحُسَيْنَ
So, he-saww named him-asws as ‘Al-Husayn’.
فَلَمَّا كَانَ يَوْمُ سَابِعِهِ عَقَّ عَنْهُ النَّبِيُّ ص بِكَبْشَيْنِ أَمْلَحَيْنِ وَ أَعْطَى الْقَابِلَةَ فَخِذاً وَ دِينَاراً ثُمَّ حَلَقَ رَأْسَهُ وَ تَصَدَّقَ بِوَزْنِ الشَّعْرِ وَرِقاً وَ طَلَى رَأْسَهُ بِالْخَلُوقِ فَقَالَ ص يَا أَسْمَاءُ الدَّمُ فِعْلُ الْجَاهِلِيَّةِ.
When it was the seventh day, the Prophet-saww performed Aqeeqa (sacrificed an animal) on his-asws behalf with two healthy rams, and gave a leg and a Dinar to the midwife. Then he-saww shaved his-asws head, and donated silver by the weight of the hair and anointed his-asws head with the perfume. He-saww said: ‘O Asma-ra!’ The blood is an action of the pre-Islamic period.[18]
NB: There is an issue with the above Hadeeth as the name Harb is condemned, see the below Hadeeth.
الخصال أَبِي عَنْ سَعْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَى مِنْبَرِهِ أَلَا إِنَّ خَيْرَ الْأَسْمَاءِ عَبْدُ اللَّهِ وَ عَبْدُ الرَّحْمَنِ وَ حَارِثَةُ وَ هَمَّامٌ وَ شَرُّ الْأَسْمَاءِ ضِرَارٌ وَ مُرَّةُ وَ حَرْبٌ وَ ظَالِمٌ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Abu Abdullah, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said upon his-saww pulpit: ‘Indeed! The best names are ‘Abdullah’, and ‘Abdul Rahman’, and ‘Harisa’, and ‘Hammam’, and the evilest of the names are ‘Zirar’, and ‘Murrah’, and ‘Harb’, and ‘Zalim’’[19]
19- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص اخْتِنُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ فَإِنَّهُ أَطْهَرُ وَ أَسْرَعُ لِنَبَاتِ اللَّحْمِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – By this chain, he-asws said: ‘Rasool-Allah-saww said: ‘Circumcise your children on the seventh day for it is cleaner and quicker for the growth of flesh’’.[20]
20 صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع مِثْلَهُ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from his-asws forefathers-asws – similar to it.[21]
21- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ قَالَ: إِنَّ النَّبِيَّ ص أَذَّنَ فِي أُذُنِ الْحُسَيْنِ ع بِالصَّلَاةِ يَوْمَ وُلِدَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, by this chain from Ali-asws Bin Al-Husayn-asws having said: ‘The Prophet-saww proclaimed Azaan of the Salat in an ear of Al-Husayn-asws on the day he-asws was born’.[22]
22- وَ قَالَ: إِنَّ فَاطِمَةَ ع عَقَّتْ عَنِ الْحَسَنِ وَ الْحُسَيْنِ ع وَ أَعْطَتِ الْقَابِلَةَ رِجْلَ شَاةٍ وَ دِينَاراً.
And he-asws said: ‘(Syeda) Fatima-asws performed Aqeeqa on behalf of Al-Hassan-asws and Al-Husayn-asws, and gave to the midwife a leg of a sheep and a Dinar’.[23]
23 صح، صحيفة الرضا عليه السلام عَنْهُ ع مِثْلَهُ
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws – similar to it.[24]
24- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْجَوْزَاءِ قَالَ: الْأَغْلَفُ لَا يَؤُمُّ الْقَوْمَ وَ إِنْ كَانَ أَقْرَأَهُمْ لِأَنَّهُ ضَيَّعَ مِنَ السُّنَّةِ أَعْظَمَهَا وَ لَا تُقْبَلُ لَهُ شَهَادَةٌ وَ لَا يُصَلَّى عَلَيْهِ إِذَا مَاتَ إِلَّا أَنْ يَكُونَ تَرَكَ ذَلِكَ خَوْفاً عَلَى نَفْسِهِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from Abu Al Jowza’a who said,
‘The uncircumcised cannot lead the people (in Salat) and even he was their most well-read, because has wasted from the Sunnah its mightiest, and neither is a testimony accepted for him, nor can he be prayed upon, when he dies, except if he had neglected that fearing upon himself’.[25]
25- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ مَا الْعِلَّةُ فِي حَلْقِ شَعْرِ رَأْسِ الْمَوْلُودِ
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ash’ary, from Ibn Marouf, from Safwan Bin Yahya, from the one who narrated it,
From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked, ‘What is the reason in shaving the head hair of the newborn?’
قَالَ تَطْهِيرٌ مِنْ شَعْرِ الرَّحِمِ.
He-asws said: ‘Purification of hair of the womb’.[26]
26- ع، علل الشرائع أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ سَارَةَ اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا صَنَعْتُ بِهَاجَرَ أَنَّهَا كَانَتْ خَفَضَتْهَا فَجَرَتِ السُّنَّةُ بِذَلِكَ.
(The book) ‘Ilal Al Sharaie’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
From Abu Abdullah-asws regarding the words of Sarah-ra, ‘O Allah-azwj! Do not Seize me-ra for what I-as did with Hajar-ra!’ She-ra had circumcised her-ra, so the Sunnah flowed with that’.[27]
27- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى وَ ابْنِ أَبِي الْخَطَّابِ مَعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ قَزَعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ مَنْ قِبَلَنَا يَقُولُونَ إِنَّ إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ خَتَنَ نَفْسَهُ بِقَدُومٍ عَلَى دَنٍّ
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa and Ibn Abu Al Khattab, both together from Ibn Mahboub, from Muhammad Bin Qaza’ah who said,
‘I said to Abu Abdullah-asws, ‘The ones around us are saying that Ibrahim-as, friend of the Beneficent, had circumcised himself-as with an adze (blade) upon a barrel!’
فَقَالَ سُبْحَانَ اللَّهِ لَيْسَ كَمَا يَقُولُونَ كَذَبُوا عَلَى إِبْرَاهِيمَ ع
He-asws said: ‘Glory be to Allah-azwj! It isn’t like what they are saying! They are lying upon Ibrahim-as!’
فَقُلْتُ لَهُ صِفْ لِي ذَلِكَ
I said to him-asws, ‘Describe that to me!’
فَقَالَ إِنَّ الْأَنْبِيَاءَ ع كَانَتْ تَسْقُطُ عَنْهُمْ غُلَفُهُمْ مَعَ سُرَرِهِمْ يَوْمَ السَّابِعِ فَلَمَّا وُلِدَ لِإِبْرَاهِيمَ إِسْمَاعِيلُ مِنْ هَاجَرَ عَيَّرَتْهَا سَارَةُ بِمَا تُعَيَّرُ بِهِ الْإِمَاءُ
He-asws said: ‘The Prophets-as were such that their-as foreskin used to fall off from them-as along with their-as umbilical cords on the seventh day. When Ismail-as was born for Ibrahim-as from Hajar-as, Sarah-ra taunted her-asws what the slave girls tended to be taunted with’.
قَالَ فَبَكَتْ هَاجَرُ وَ اشْتَدَّ ذَلِكَ عَلَيْهَا فَلَمَّا رَآهَا إِسْمَاعِيلُ تَبْكِي بَكَى لِبُكَائِهَا
He-asws said: ‘Hajar-ra cried and that was grievous upon her-ra. When Ismail-as saw her-ra crying, he-as cried at her-ra crying’.
قَالَ فَدَخَلَ إِبْرَاهِيمُ ع فَقَالَ مَا يُبْكِيكَ يَا إِسْمَاعِيلُ
He-asws said: ‘Ibrahim-as entered. He-as said: ‘What makes you-as cry, O Ismail-as?’
فَقَالَ إِنَّ سَارَةَ عَيَّرَتْ أُمِّي بِكَذَا وَ كَذَا فَبَكَتْ فَبَكَيْتُ لِبُكَائِهَا
He-as said: ‘Sarah-ra taunted my-as mother-ra with such and such, so she-ra cried, and I-as am crying at her-ra crying!’
فَقَامَ إِبْرَاهِيمُ ص إِلَى مُصَلَّاهُ فَنَاجَى رَبَّهُ عَزَّ وَ جَلَّ فِيهِ وَ سَأَلَهُ أَنْ يُلْقِيَ ذَلِكَ عَنْ هَاجَرَ
Ibrahim-as stood on his-as prayer mat and whispered to his-as Lord-azwj Mighty and Majestic, and asked Him-azwj to Cast that away from Hajar-ra’.
قَالَ فَأَلْقَاهُ اللَّهُ عَزَّ وَ جَلَّ عَنْهَا فَلَمَّا وَلَدَتْ سَارَةُ إِسْحَاقَ وَ كَانَ يَوْمُ السَّابِعِ سَقَطَتْ مِنْ إِسْحَاقَ سُرَّتُهُ وَ لَمْ تَسْقُطْ غُلْفَتُهُ
He-asws said: ‘Allah-azwj Mighty and Majestic Cast it away from her-ra. When Sarah-ra gave birth to Is’haq-as, and it was the seventh day, his-as umbilical cord fell off from him-as and his-as foreskin did not fall off’.
قَالَ فَجَزِعَتْ مِنْ ذَلِكَ سَارَةُ فَلَمَّا دَخَلَ عَلَيْهَا إِبْرَاهِيمُ قَالَتْ يَا إِبْرَاهِيمُ مَا هَذَا الْحَادِثُ الَّذِي قَدْ حَدَثَ فِي آلِ إِبْرَاهِيمَ وَ أَوْلَادِ الْأَنْبِيَاءِ هَذَا ابْنُكَ إِسْحَاقُ قَدْ سَقَطَتْ عَنْهُ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُ
He-asws said: ‘Sarah-ra was alarmed from that. When Ibrahim-as entered to see her-ra, she-ra said, ‘O Ibrahim-as, what is this new occurrence which has occurred in the family of Ibrahim-as and children of the Prophets-as? This son-as of yours-as Is’haq, his umbilical cord has fallen off from him-as, but his-as foreskin has not fallen off!’
فَقَامَ إِبْرَاهِيمُ ع إِلَى مُصَلَّاهُ فَنَاجَى فِيهِ رَبَّهُ عَزَّ وَ جَلَّ وَ قَالَ يَا رَبِّ مَا هَذَا الْحَادِثُ الَّذِي قَدْ حَدَثَ فِي آلِ إِبْرَاهِيمَ وَ أَوْلَادِ الْأَنْبِيَاءِ هَذَا إِسْحَاقُ ابْنِي قَدْ سَقَطَتْ سُرَّتُهُ وَ لَمْ تَسْقُطْ عَنْهُ غُلْفَتُهُ
Ibrahim-as stood to his-as prayer mat and whispered to his-as Lord-azwj Mighty and Majestic, and said: ‘O Lord-azwj! What is this new occurrence which has occurred in the family of Ibrahim-as and children of the Prophets-as? This Is’haq-as, my-as son-as, his-as umbilical cord fell off but his-as foreskin did not fall off from him-as!’’
قَالَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يَا إِبْرَاهِيمُ هَذَا لِمَا عَيَّرَتْ سَارَةُ هَاجَرَ فَآلَيْتُ أَنْ لَا أُسْقِطَ ذَلِكَ عَنْ أَحَدٍ مِنْ أَوْلَادِ الْأَنْبِيَاءِ بَعْدَ تَعْيِيرِهَا لِهَاجَرَ فَاخْتِنْ إِسْحَاقَ بِالْحَدِيدِ وَ أَذِقْهُ حَرَّ الْحَدِيدِ
He-asws said: ‘Allah-azwj Mighty and Majestic Revealed: “O Ibrahim-as! This is due to what Sarah-ra had taunted Hajar-ra, so I-azwj Swore that I-azwj will not let that fall off from anyone from the children of Prophets-as after her-ra having insulted Hajar-ra, so circumcise Is’haq with the iron and make him-as taste the heat of the iron!”’
قَالَ فَخَتَنَ إِبْرَاهِيمُ إِسْحَاقَ بِحَدِيدٍ فَجَرَتِ السُّنَّةُ فِي النَّاسِ بَعْدَ ذَلِكَ.
He-asws said: ‘So Ibrahim-as circumcised Is’haq-as with iron, and the Sunnah (practice) flowed among the people after that’.[28]
28- مل، كامل الزيارات أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِي جَمِيلَةَ عَنْ سُلَيْمَانَ بْنِ هَارُونَ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ شَرِبَ مَاءَ الْفُرَاتِ وَ حُنِّكَ بِهِ فَهُوَ مُحِبُّنَا أَهْلَ الْبَيْتِ.
(The book) ‘Kamil Al Ziyaraat’ – My father, from Sa’ad, from Ibn Isa, from Abu Jameela, from Suleyman Bin Haroun.
He heard Abu Abdullah-asws saying: ‘One who drinks water of the Euphrates and has been tasted it (as a newborn), he is the one who loves us-asws, People-asws of the Household’.[29]
29- مل، كامل الزيارات ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ سُلَيْمَانَ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَا أَظُنُّ أَحَداً يُحَنَّكُ بِمَاءِ الْفُرَاتِ إِلَّا أَحَبَّنَا أَهْلَ الْبَيْتِ.
(The book) ‘Kamil Al Ziyaraat’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Fazzal, from Sa’alba, from Suleyman Bin Haroun,
From Abu Abdullah-asws having said: ‘I-asws don’t think anyone has tasted it (as a new born) except he would love us-asws, People-asws of the Household’.[30]
30 مل، كامل الزيارات عَلِيُّ بْنُ الْحُسَيْنِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى مِثْلَهُ.
(The book) ‘Kamil Al Ziyaraat’ – Ali Bin Al-Husayn, from Sa’ad, from Ibn Isa, similar to it.[31]
31- مل، كامل الزيارات أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَظُنُّ أَحَداً يُحَنَّكُ بِمَاءِ الْفُرَاتِ إِلَّا كَانَ لَنَا شِيعَةً.
(The book) ‘Kamil Al Ziyaraat’ – My father, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Abu Umeyr, from Al-Husayn Bin Usman,
From Abu Abdullah-asws having said: ‘I-asws don’t think there is anyone who (as a newborn) has been made to taste water of the Euphrates except he would be a Shia of ours-asws!’[32]
32- مل، كامل الزيارات مُحَمَّدٌ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنِ الْحَجَّالِ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ: ذَكَرَ أَبُو عَبْدِ اللَّهِ ع الْفُرَاتَ قَالَ أَمَا إِنَّهُ مِنْ شِيعَةِ عَلِيٍّ وَ مَا حُنِّكَ بِهِ أَحَدٌ إِلَّا أَحَبَّنَا أَهْلَ الْبَيْتِ يَعْنِي مَاءَ الْفُرَاتِ.
(The book) ‘Kamil Al Ziyaraat’ – Muhammad Al Himeyri, from his father, from Al Barqy, from Abdul Rahman Bin Hammad, from Al Hajjal, from Ghalib Bin Usman, from Uqbah Bin Khalid who said,
‘Abu Abdullah-asws mentioned the Euphrates. He-asws said: ‘But, it is from the Shias of Ali-asws, and no one will be tasted with it (as newborn) except he will love us-asws, People-asws of the Household, meaning the water of Euphrates’.[33]
33- مل، كامل الزيارات أَبِي عَنِ الْحَسَنِ بْنِ مَتِّيلٍ عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنِ ابْنِ عَمِيرَةَ عَنْ صَنْدَلٍ عَنِ ابْنِ خَارِجَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا أَحَدٌ يَشْرَبُ مِنْ مَاءِ الْفُرَاتِ وَ يُحَنَّكُ بِهِ إِذَا أُولِدَ إِلَّا أَحَبَّنَا لِأَنَّ الْفُرَاتَ نَهَرٌ مُؤْمِنٌ.
(The book) ‘Kamil Al Ziyaraat’ – My father, from Al-Hassan Bin Matteel, from Imran Bin Musa, from Al Jamourany, from Ibn Al Batainy, from Ibn Ameyra, from Sandal, from Ibn Kharjah who said,
‘Abu Abdullah-asws said: ‘No one will drink from the water of Euphrates and was made to taste it when he was born, except he will love us-asws, because the Euphrates is a Momin river’.[34]
34- مل، كامل الزيارات بِإِسْنَادِهِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَهَرَانِ مُؤْمِنَانِ وَ نَهَرَانِ كَافِرَانِ الْكَافِرَانِ نَهَرُ بَلْخٍ وَ دِجْلَةَ وَ الْمُؤْمِنَانِ نِيلُ مِصْرَ وَ الْفُرَاتُ فَحَنِّكُوا أَوْلَادَكُمْ بِمَاءِ الْفُرَاتِ.
(The book) ‘Kamil Al Ziyaraat’ – By his chain from Ibn Al Batainy, from his father, from Abu Baseer,
From Abu Abdullah-asws having said: ‘Two rivers are believers and two rivers are disbelievers. The two disbelievers are the river Balkh and Tigris, and the two believers are the Nile of Egypt and the Euphrates, therefore, make your children taste the water of Euphrates’.[35]
35- مل، كامل الزيارات مُحَمَّدُ بْنُ جَعْفَرٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَنِّكُوا أَوْلَادَكُمْ بِتُرْبَةِ الْحُسَيْنِ فَإِنَّهُ أَمَانٌ.
(The book) ‘Kamil Al Ziyaraat’ – Muhammad Bin Ja’far, from Ibn Abu Al Khattab, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Al-Husayn Bin Abu Al A’ala who said,
‘I heard Abu Abdullah-asws saying: ‘Make your (newborn) children taste the soil of Al-Husayn-asws, for it is a safety!’[36]
36 دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْهُ ع مِثْلَهُ.
(The book) ‘Dawaat’ of Al-Rawandy – similar to it.[37]
37- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص الْوَلِيمَةُ فِي أَرْبَعٍ الْعُرْسِ وَ الْخُرْسِ وَ هُوَ الْمَوْلُودُ يُعَقُّ عَنْهُ وَ يُطْعَمُ لَهُ وَ إِعْذَارٍ وَ هُوَ خِتَانُ الْغُلَامِ وَ الْإِيَابِ وَ هُوَ الرَّجُلُ يَدْعُو إِخْوَانَهُ إِذَا آبَ مِنْ غَيْبَتِهِ.
(The book) ‘Al Mahasin’ – Al Nowfali, from Al Sakuni, by his chain, said,
‘Rasool-Allah-saww said: ‘The banquet is regarding four – the wedding, and the ‘Khurs’, and it is the newborn Aqeeqa is performed of and (people) are fed for him, and ‘I’zar’, and it is circumcision of the boy, and ‘Al-Ayaab’, and it is the man inviting his brethren when he returns from his absence (after coming back from a lengthy absence due to travel)’.[38]
38- سن، المحاسن عَلِيُّ بْنُ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ وَ دَاوُدَ بْنِ رَزِينٍ عَنْ مِنْهَالٍ الْقَصَّابِ قَالَ: خَرَجْتُ مِنْ مَكَّةَ وَ أَنَا أُرِيدُ الْمَدِينَةَ فَمَرَرْتُ بِالْأَبْوَاءِ وَ قَدْ وُلِدَ لِأَبِي عَبْدِ اللَّهِ ع فَسَبَقْتُهُ إِلَى الْمَدِينَةِ وَ دَخَلَ بَعْدِي بِيَوْمٍ فَأَطْعَمَ النَّاسَ ثَلَاثاً فَكُنْتُ آكُلُ فِيمَنْ يَأْكُلُ فَمَا آكُلُ شَيْئاً إِلَى الْغَدِ حَتَّى أَعُودَ فَآكُلَ فَمَكَثْتُ بِذَلِكَ ثَلَاثاً أَطْعَمُ حَتَّى أَرْتَفِقَ لَا أَطْعَمُ شَيْئاً إِلَى الْغَدِ.
(The book) ‘Al Mahasin’ – Ali Bin Hadeed, from Mansour Bin Yunus, and Dawood Bin Razeyn, from Minhal Al Qassab who said,
‘I went out from Makkah and I intended Al-Medina. I passed by Al-Abwa and there had been a newborn for Abu Abdullah-asws. I preceded him-asws to Al-Medina and he-asws entered one day after me. He-asws fed the people for three days. I used to eat among those who ate. I did not eat anything up to the next day until I would return and eat. I remained with that for three days, eating my fill so that I could lean back comfortably, and I would not eat anything until the next day’.[39]
39- سن، المحاسن مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْهَمْدَانِيُّ عَنْ أَبِي سَعِيدٍ الشَّامِيِّ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَطْعِمُوا الْبَرْنِيَّ نِسَاءَكُمْ فِي نِفَاسِهِنَّ تَحْلُمْ أَوْلَادُكُمْ.
(The book) ‘Al Mahasin’ – Muhammad Bin Abdullah Al Hamdany, from Abu Saeed Al Shamy, from Salih Bin Uqba who said,
‘I heard Abu Abdullah-asws saying: ‘Feed ‘Al-Barny’ (type of dates) to your women during their post-childbirth bleeding, your children will be gentle’.[40]
40- فِي حَدِيثٍ آخَرَ لِأَمِيرِ الْمُؤْمِنِينَ ع قَالَ: خَيْرُ تَمَرَاتِكُمُ الْبَرْنِيُّ فَأَطْعِمُوا نِسَاءَكُمْ فِي نِفَاسِهِنَّ تَخْرُجْ أَوْلَادُكُمْ حُلَمَاءَ.
In another Hadeeth of Amir Al-Momineen-asws, he-asws said: ‘Best of your dates is ‘Al-Barny’, so feed (it) to your women during their post-childbirth bleeding, your children will emerge as gentle’.[41]
41- سن، المحاسن أَبُو الْقَاسِمِ وَ يُونُسُ بْنُ يَزِيدَ عَنِ الْقَنْدِيِّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا اسْتَشْفَتْ نُفَسَاءُ بِمِثْلِ الرُّطَبِ لِأَنَّ اللَّهَ أَطْعَمَ مَرْيَمَ جَنِيّاً فِي نِفَاسِهَا.
(The book) ‘Al Mahasin’ – Abu Al Qasim and Yunus Bin Yazeed, from Al Qandy, from Ibn Sinan, from Abu Al Bakhtari,
From Abu Abdullah-asws having said: ‘The women with post-childbirth bleeding will not be healed like with the dates because Allah-azwj Fed Maryam-as fresh dates during her-as confinement (post-childbirth bleeding)’.[42]
42- سن، المحاسن عِدَّةٌ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ رَفَعَهُ إِلَى عَلِيٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص لِيَكُنْ أَوَّلُ مَا تَأْكُلُ النُّفَسَاءُ الرُّطَبَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِمَرْيَمَ بِنْتِ عِمْرَانَ- وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا
(The book) ‘Al Mahasin’ – A number of our companions, from Ibn Asbaat,
From his uncle raising it to Ali-asws having said: ‘Rasool-Allah-saww: ‘Let the first of what the post-childbirth bleeding woman eats be the dates, for Allah-azwj Mighty and Majestic Said to Maryam-as: And shake towards you the palm trunk, it would drop upon you ripe dates [19:25]’.
قِيلَ يَا رَسُولَ اللَّهِ فَإِنْ لَمْ يَكُنْ إِبَّانَ الرُّطَبِ
It was said, ‘O Rasool-Allah-saww! Supposing it does not happen to be the fresh dates harvest?’
قَالَ سَبْعُ تَمَرَاتٍ مِنْ تَمَرَاتِ الْمَدِينَةِ فَإِنْ لَمْ يَكُنْ فَسَبْعُ تَمَرَاتٍ مِنْ تَمَرَاتِ أَمْصَارِكُمْ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ ارْتِفَاعِ مَكَانِي- لَا تَأْكُلُ نُفَسَاءُ يَوْمَ تَلِدُ الرُّطَبَ فَيَكُونُ غُلَاماً إِلَّا كَانَ حَلِيماً وَ إِنْ كَانَتْ جَارِيَةً تَكُونُ حَلِيمَةً.
He-asws said: ‘Seven dates from the dates of Medina. If they don’t exist, seven dates from dates of your cities, for Allah-azwj Blessed and Exalted Said: ‘By My-azwj Might and My-azwj Majesty, and My-azwj Magnificence and Loftiness of My-azwj Position! No woman with post-childbirth bleeding will eat the dates on the day she gives birth, so it would be a boy except he would be gentle, and if it was a girl, she would be gentle!’[43]
43- ضا، فقه الرضا عليه السلام إِذَا وُلِدَ مَوْلُودٌ فَأَذِّنْ فِي أُذُنِهِ الْأَيْمَنِ وَ أَقِمْ فِي أُذُنِهِ الْأَيْسَرِ وَ حَنِّكْهُ بِمَاءِ الْفُرَاتِ إِنْ قَدَرْتَ عَلَيْهِ أَوْ بِالْعَسَلِ سَاعَةَ يُولَدُ وَ سَمِّهِ بِأَحْسَنِ الِاسْمِ وَ كَنِّهِ بِأَحْسَنِ الْكُنَى وَ لَا تُكَنِّي [يُكَنَّى] بِأَبِي عِيسَى وَ لَا بِأَبِي الْحَكَمِ وَ لَا بِأَبِي الْحَارِثِ وَ لَا بِأَبِي الْقَاسِمِ إِذَا كَانَ الِاسْمُ مُحَمَّداً
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘When a newborn is born, proclaim Azaan in his right ear and Iqaama in his left ear, and make him taste water of the Euphrates if you are able upon it, or honey at the time he is born, and name him with best of the names, and teknonym him with best of the teknonyms, and neither teknonym him as ‘Abu Isa’, nor as ‘Abu Al-Hakam’, nor as ‘Abu Al-Haris’, nor as ‘Abu Al-Qasim’ when the name was ‘Muhammad’.
وَ سَمِّهِ يَوْمَ السَّابِعِ وَ اخْتِنْهُ وَ اثْقُبْ أُذُنَهُ وَ احْلِقْ رَأْسَهُ وَ زِنْ شَعْرَهُ بَعْدَ مَا تُجَفِّفُهُ بِفِضَّةٍ أَوْ بِالذَّهَبِ وَ تَصَدَّقْ بِهَا وَ عُقَّ عَنْهُ كُلُّ ذَلِكَ فِي يَوْمِ السَّابِعِ
And name him on the seventh day, and circumcise him and perforate his ears, and shave his head, and after having dried his hair, weigh it with silver or with the gold and donate with it and perform Aqeeqa (sacrifice and animal) on his behalf. All that being during the seventh day.
وَ إِذَا أَرَدْتَ أَنْ تَعُقَّ عَنْهُ فَلْيَكُنْ عَنِ الذَّكَرِ ذَكَراً وَ عَنِ الْأُنْثَى أُنْثَى وَ تُعْطِي القَابِلَةَ الْوَرِكَ وَ لَا يَأْكُلُ مِنْهُ الْأَبَوَانِ فَإِنْ أَكَلَتْ مِنْهُ الْأُمُّ فَلَا تُرْضِعْهُ وَ تُفَرِّقُ لَحْمَهَا عَلَى قَوْمٍ مُؤْمِنِينَ مُحْتَاجِينَ وَ إِنْ أَعْدَدْتَهُ طَعَاماً وَ دَعَوْتَ عَلَيْهِ قَوْماً مِنْ إِخْوَانِكَ فَهُوَ أَحَبُّ إِلَيَّ وَ كُلَّمَا أَكْثَرْتَ فَهُوَ أَفْضَلُ وَ حَدُّهُ عَشَرَةُ أَنْفُسٍ وَ مَا زَادَ وَ أَفْضَلُ مَا يُطْبَخُ بِهِ مَاءٌ وَ مِلْحٌ
And when you want to perform Aqeeqa on his behalf, let it be a male (animal) on behalf of the male, and a female (animal) on behalf of the female, and give the leg to the midwife and the two parents should not eat from it. If the mother has eaten from it, she should not breast-feed him, and its meat should be distributed upon a group of needy believers, and if you were to prepare a meal (from it) and invite a group of your brethren upon it, it would be more beloved to me; and the more the better, and its minimum is ten persons, and whatever increases; and the best of what it can be cooked with is water and salt.
فَإِنْ أَرَدْتَ ذَبْحَهُ فَقُلْ- بِسْمِ اللَّهِ وَ بِاللَّهِ مِنْكَ وَ بِكَ وَ لَكَ وَ إِلَيْكَ عَقِيقَةُ فُلَانِ بْنِ فُلَانٍ عَلَى مِلَّتِكَ وَ دِينِكَ وَ سُنَّةِ نَبِيِّكَ مُحَمَّدٍ ص
If you want to slaughter it, say, ‘In the Name of Allah-azwj, and by Allah-azwj, from You-azwj, and with You-azwj, and for You-azwj, and to You-azwj is Aqeeqa of so and so, son of so and so upon Your-azwj nation and Your-azwj religion and Sunnah of Your-azwj Prophet Muhammad-saww!
بِسْمِ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ إِيمَاناً بِاللَّهِ وَ ثَنَاءً عَلَى رَسُولِ اللَّهِ وَ الْعِصْمَةُ بِأَمْرِهِ وَ الشُّكْرُ لِرِزْقِهِ وَ الْمَعْرِفَةُ لِفَضْلِهِ عَلَيْنَا أَهْلَ الْبَيْتِ
In the Name of Allah-azwj, and the Praise is for Allah-azwj, and Allah-azwj is Greatest, believing in Allah-azwj, and praise be upon Rasool-Allah-azwj, and the protection by His-azwj Command, and the thanking for His-azwj sustenance, and the recognition of His-azwj Grace upon us, People-asws of the Household!’
فَإِنْ كَانَ ذَكَراً فَقُلِ- اللَّهُمَّ أَنْتَ وَهَبْتَ لَنَا ذَكَراً وَ أَنْتَ أَعْلَمُ بِمَا وَهَبْتَ وَ مِنْكَ مَا أَعْطَيْتَ وَ لَكَ مَا صَنَعْنَا فَتَقَبَّلْهُ مِنَّا عَلَى سُنَّتِكَ وَ سُنَّةِ نَبِيِّكَ فَاخْنِسْ عَنَّا الشَّيْطَانَ الرَّجِيمَ وَ لَكَ سَكْبُ الدِّمَاءِ وَ لِوَجْهِكَ الْقُرْبَانُ لَا شَرِيكَ.
If it (child) were a male, say, ‘O Allah-azwj! You-azwj have Gifted a male to us and You-azwj are more Knowing of what You-azwj have Gifted, and from You-azwj is what I have been Given, and for You-azwj is what we have done, so Accept it from us upon Your-azwj Sunnah and Sunnah of Your-azwj Prophet-saww. Keep the Satan-la away from us, and for You-azwj the blood is spilt, and for Your-azwj Face is the offering with no associates!’’[44]
44- طب، طب الأئمة عليهم السلام الْخَوَاتِيمِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنِّي لَأَعْرِفُ آيَتَيْنِ مِنْ كِتَابِ اللَّهِ الْمُنْزَلِ يُكْتَبَانِ لِلْمَرْأَةِ إِذَا عَسِرَ عَلَيْهَا وَلَدُهَا يُكْتَبَانِ فِي رَقِّ ظَبْيٍ وَ يُعَلِّقُهُ عَلَيْهَا فِي حَقْوَيْهَا بِسْمِ اللَّهِ وَ بِاللَّهِ- إِنَّ مَعَ الْعُسْرِ يُسْراً سَبْعَ مَرَّاتٍ- يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ- يَوْمَ تَرَوْنَها تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَ تَضَعُ كُلُّ ذاتِ حَمْلٍ حَمْلَها وَ تَرَى النَّاسَ سُكارى وَ ما هُمْ بِسُكارى وَ لكِنَّ عَذابَ اللَّهِ شَدِيدٌ مَرَّةً وَاحِدَةً
(The book) ‘Tibb Al-Aimma-asws’, may the greeting be upon them-asws – Al Khawatimy, from Muhammad Bin Ali Al Sayrafi, from Muhammad Bin Aslam, from Al-Hassan Bin Muhammad Al Hashimy, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilali,
From Amir Al-Momineen-asws having said: ‘I-asws recognise two Verses from the Revealed Book of Allah-azwj which can be written for the women the childbirth is difficult upon her. These should be written in deerskin and hung upon her in her waist.
In the Name of Allah-azwj, and by Allah-azwj, Surely, with the difficulty there is ease [94:6] – seven times; O you people! Fear your Lord. Surely the earthquake of the Hour is a mighty thing [22:1]; On the Day you will see it, every breast-feeding woman shall quit from what she breast-fed, and everyone with a pregnancy would place her burden; and you will see the people as intoxicated, and they will not be with intoxication, but the Punishment of Allah would be severe [22:2] – one time.
يُكْتَبُ عَلَى وَرَقَةٍ وَ تُرْبَطُ بِخَيْطٍ مِنْ كَتَّانٍ غَيْرِ مَفْتُولٍ وَ يُشَدُّ عَلَى فَخِذِهَا الْأَيْسَرِ فَإِذَا وَلَدَتْهُ قَطَعْتَ مِنْ سَاعَتِكَ وَ لَا تَتَوَانَى عَنْهُ
It should be written upon paper and tied with a string of no-spun linen thread, and fastened to her left thigh. When she gives birth, you must cut it immediately without delay.
وَ يُكْتَبُ حَيٌّ [حَنَّى] وَلَدَتْ مَرْيَمَ وَ مَرْيَمُ وَلَدَتْ حي [حَيّاً] يَا حَيُّ اهْبِطْ إِلَى الْأَرْضِ السَّاعَةَ بِإِذْنِ اللَّهِ تَعَالَى.
And it should be written: ‘Hannah-ra gave birth to a live one, and Maryam-as gave birth to a live one! O Living one, come down to the ground now, by the Permission of Allah-azwj the Exalted!’[45]
45- طب، طب الأئمة عليهم السلام صَالِحُ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْجَهْمِ عَنِ الْمُنَخَّلِ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِ أَنَّ رَجُلًا أَتَى أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ ع فَقَالَ يَا ابْنَ رَسُولِ اللَّهُ أَغِثْنِي
(The book) ‘Tibb Al Aimma-asws’, may the greeting be upon him-asws – Salih Bin Ibrahim, from Ibn Fazzal, from Muhammad Bin Al Jham, from Al Munakkhal, from Jabir Bin Yazeed Al Jufy,
‘A man came to Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws. He said, ‘O son-asws of Rasool-Allah-saww, help me!’
فَقَالَ وَ مَا ذَاكَ
He-asws said: ‘And what is that for?’
قَالَ امْرَأَتِي قَدْ أَشْرَفَتْ عَلَى الْمَوْتِ مِنْ شِدَّةِ الطَّلْقِ
He said, ‘My wife is on the verge of death from the severity of the labour pain!’
قَالَ اذْهَبْ وَ اقْرَأْ عَلَيْهَا- فَأَجاءَهَا الْمَخاضُ إِلى جِذْعِ النَّخْلَةِ قالَتْ يا لَيْتَنِي مِتُّ قَبْلَ هذا وَ كُنْتُ نَسْياً مَنْسِيًّا- فَناداها مِنْ تَحْتِها أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا- وَ هُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَيْكِ رُطَباً جَنِيًّا
He-asws said: ‘Go and read upon her – Then the (pangs of) labour brought her to the palm trunk. She said: ‘I wish I had died before this, and was completely forgotten!’ [19:23] So he (the child) called out to her from beneath her: ‘Do not grieve! Your Lord has Made a stream (to flow) beneath you’ [19:24] And shake towards you the palm trunk, it would drop upon you ripe dates [19:25].
ثُمَّ ارْفَعْ صَوْتَكَ بِهَذِهِ الْآيَةِ- وَ اللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهاتِكُمْ لا تَعْلَمُونَ شَيْئاً وَ جَعَلَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ كَذَلِكَ اخْرُجْ أَيُّهَا الطَّلْقُ اخْرُجْ بِإِذْنِ اللَّهِ فَإِنَّهَا تَبْرَأُ مِنْ سَاعَتِهَا بِعَوْنِ اللَّهِ تَعَالَى.
Then raise your voice with this Verse: And Allah Extracted you from the bellies of your mothers, you were not knowing anything, and Made for you the hearing, and the sight, and the heart, perhaps you would be grateful [16:78]. Like that, O you labour pain, be expelled by the Permission of Allah-azwj!’ – for she will be free immediately by the Assistance of Allah-azwj the Exalted’.[46]
46- طب، طب الأئمة عليهم السلام عَبْدُ الْوَهَّابِ بْنُ مَهْدِيٍّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ هَمَّامٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِذَا عَسُرَ عَلَى الْمَرْأَةِ وِلَادَتُهَا تُكْتَبُ لَهَا هَذِهِ الْآيَاتُ فِي إِنَاءٍ نَظِيفٍ بِمِسْكٍ وَ زَعْفَرَانٍ ثُمَّ يُغْسَلُ بِمَاءِ الْبِئْرِ وَ يُسْقَى مِنْهُ الْمَرْأَةُ وَ يُنْضَحُ بَطْنُهَا وَ فَرْجُهَا فَإِنَّهَا تَلِدُ مِنْ سَاعَتِهَا
(The book) ‘Tibb Al Aimma-asws’, may the greeting be upon him-asws – Abdul Wahhab Bin Mahdy, from Muhammad Bin Isa, from Ibn Hammam, from Muhammad Bin Saeed, from Abu Hamza,
From Abu Ja’far-asws having said: ‘When the birth is difficult upon the woman, these Verses should be written for her in a clean container with musk and saffron. Then it should be washed with the well-water and the woman quenched with it, and her belly and her private part be moistened with it, so she will give birth immediately.
يُكْتَبُ كَأَنَّهُمْ يَوْمَ يَرَوْنَها لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحاها- كَأَنَّهُمْ يَوْمَ يَرَوْنَ ما يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا ساعَةً مِنْ نَهارٍ بَلاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفاسِقُونَ-
It should be written – On the Day that they see it, it will be as if they did not remain (in the world) except an evening or morning [79:46] On the Day they see what they are being Promised, it would be as if they had not tarried except for an hour from the day. A notification. So would any be destroyed except for the mischievous people? [46:35].
لَقَدْ كانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبابِ ما كانَ حَدِيثاً يُفْتَرى وَ لكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَ تَفْصِيلَ كُلِّ شَيْءٍ وَ هُدىً وَ رَحْمَةً لِقَوْمٍ يُؤْمِنُونَ.
There was a lesson in their stories for the people of understanding. It was not a fabricated narrative, but (it was) a verification of those before it and a detail of all things, and a Guidance and a Mercy for a believing people [12:111]’.[47]
47- طب، طب الأئمة عليهم السلام عِيسَى بْنُ دَاوُدَ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ حَدَّثَنَا الْمُفَضَّلُ بْنُ عُمَرَ عَنِ الظَّبْيَانِ عَنِ الصَّادِقِ ع قَالَ: تُكْتَبُ هَذِهِ الْآيَاتُ فِي قِرْطَاسٍ لِلْحَامِلِ إِذَا دَخَلَتْ فِي شَهْرِهَا الَّتِي تَلِدُ فِيهِ فَإِنَّهُ لَا يُصِيبُهَا طَلْقٌ وَ لَا عُسْرُ وِلَادَةٍ وَ لْيَلُفَّ عَلَى الْقِرْطَاسِ سَحَاةً لَفّاً خَفِيفاً وَ لَا يَرْبِطْهَا وَ لْيَكْتُبْ-
(The book) ‘Tibb Al Aimma-asws’, may the greeting be upon them-asws – Isa Bin Dawood, from Musa Bin Al Qasim who said, ‘It is narrated to us by Al Mufazzal Bin Umar, from Al Zabyan,
From Al-Sadiq-asws having said: ‘These Verses should be written in a paper for the pregnant woman when she enters into her month in which she is to give birth, for labour pains will not hit her and the birth will not be difficult, and let him wrap loosely upon the paper and not tie it, and let him write –
أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍّ أَ فَلا يُؤْمِنُونَ-
Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? And We Made from the water, all living things, so will they not believe? [21:30].
وَ آيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهارَ فَإِذا هُمْ مُظْلِمُونَ-
And a Sign to them is the night. We Withdraw the day from it, so then they are in darkness [36:37].
وَ الشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَها ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ-
And the sun flows to a term Appointed for it. That is an Ordainment of the Mighty, the Knower [36:38].
وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ-
And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39].
لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَ لَا اللَّيْلُ سابِقُ النَّهارِ وَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ-
The sun, it is not befitting for it that it should overtake the moon, nor for the night to precede the day, and all are floating in an orbit [36:40].
وَ آيَةٌ لَهُمْ أَنَّا حَمَلْنا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ-
And a Sign to them – We Carry their offspring in the laden ship [36:41].
وَ خَلَقْنا لَهُمْ مِنْ مِثْلِهِ ما يَرْكَبُونَ-
And We Created for them the like of it, what they are riding upon [36:42].
وَ إِنْ نَشَأْ نُغْرِقْهُمْ فَلا صَرِيخَ لَهُمْ وَ لا هُمْ يُنْقَذُونَ-
And if We so Desire, We can Drown them, then there will be no responder to them, nor would they be rescued [36:43].
إِلَّا رَحْمَةً مِنَّا وَ مَتاعاً إِلى حِينٍ-
But (it is) a Mercy from Us and an enjoyment for a while [36:44].
وَ نُفِخَ فِي الصُّورِ فَإِذا هُمْ مِنَ الْأَجْداثِ إِلى رَبِّهِمْ يَنْسِلُونَ
And it would be blown into the Trumpet, so they would be hastening from the graves to their Lord [36:51].
وَ تُكْتَبُ عَلَى ظَهْرِ الْقِرْطَاسِ هَذِهِ الْآيَاتُ كَأَنَّهُمْ يَوْمَ يَرَوْنَ ما يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا ساعَةً مِنْ نَهارٍ بَلاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفاسِقُونَ-
And you should write these Verses upon the back of a paper – On the Day that they see it, it will be as if they did not remain (in the world) except an evening or its day [79:46] On the Day they see what they are being Promised, it would be as if they had not tarried except for an hour from the day. A notification. So would any be destroyed except for the mischievous people? [46:35].
كَأَنَّهُمْ يَوْمَ يَرَوْنَها لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحاها
On the Day that they see it, it will be as if they did not remain (in the world) except an evening or its morning [79:46].
وَ يُعَلَّقُ الْقِرْطَاسُ فِي وَسَطِهَا فَحِينَ يَقَعُ وَلَدُهَا يُقْطَعُ عَنْهَا وَ لَا يُتْرَكُ عَلَيْهَا سَاعَةً وَاحِدَةً.
And hang the paper on her waist. When her birth occurs, cut it from her and do not leave anything upon her, even for one hour’.[48]
48- طب، طب الأئمة عليهم السلام سَعْدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ صَدَقَةَ عَنْ عُمَرَ بْنِ سِنَانٍ الزَّاهِرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ جَابِرِ [بْنِ] يَزِيدَ الْجُعْفِيِّ قَالَ: جَاءَ رَجُلٌ مِنْ بَنِي أُمَيَّةَ إِلَى أَبِي جَعْفَرٍ ع وَ كَانَ مؤمن [مُؤْمِناً] مِنْ آلِ فِرْعَوْنَ يُوَالِي آلَ مُحَمَّدٍ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ جَارِيَتِي قَدْ دَخَلَتْ فِي شَهْرِهَا وَ لَيْسَ لِي وَلَدٌ فَادْعُ اللَّهَ أَنْ يَرْزُقَنِي ابْناً
(The book) ‘Tibb Al Aimma-asws’, may the greeting be upon them-asws – Sa’ad Bin Mihran, from Muhammad Bin Sadaqa, from Umar Bin Sinan Al Zahiry, from Yunus Bin Zabyan, from Muhammad Bin Ismail, from Jafar Bin Yazeed Al Jufy who said,
‘A man from the clan of Umayya came to Abu Ja’far-asws, and he was ‘a believer from the people of Pharaoh-la’, befriending the Progeny-asws of Muhammad-saww. He said, ‘O son-asws of Rasool-Allah-saww! My slave girl has entered into her (last) month and there isn’t any child for me, so supplicate to Allah-azwj to Grace me a son!’
فَقَالَ اللَّهُمَّ ارْزُقْهُ ابْناً ذَكَراً سَوِيّاً
He-asws said: ‘O Allah-azwj! Grace him a male child, sound!’
ثُمَّ قَالَ إِذَا دَخَلَتْ فِي شَهْرِهَا فَاكْتُبْ لَهَا إِنَّا أَنْزَلْناهُ وَ عَوِّذْهَا بِهَذِهِ الْعُوذَةِ وَ مَا فِي بَطْنِهَا بِمِسْكٍ وَ زَعْفَرَانٍ وَ اغْسِلْهَا وَ اسْقِهَا مَاءَهَا وَ انْضِحْ فَرْجَهَا وَ الْعُوذَةُ هَذِهِ
Then he-asws said: ‘When she enters into her (last) month, write for her (Surah) Al Qadr, and protect her and what is in her belly with this amulet, with musk and saffron, and wash it and quench its water to her, and moisten her private part.
أُعِيذُ مَوْلُودِي بِسْمِ اللَّهِ بِسْمِ اللَّهِ- وَ أَنَّا لَمَسْنَا السَّماءَ فَوَجَدْناها مُلِئَتْ حَرَساً شَدِيداً وَ شُهُباً- وَ أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهاباً رَصَداً
And the amulet is this: – ‘I protect my newborn In the Name of Allah-azwj, by Allah-azwj, And we touched the sky, but we found it filled with strong guards and meteors [72:8] And we used to sit in (some of the) sittings from it. But, one who tries to listen in now, would find meteors waiting for him [72:9]’.
ثُمَّ يَقُولُ بِسْمِ اللَّهِ بِسْمِ اللَّهِ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ أَنَا وَ أَنْتِ وَ الْبَيْتُ وَ مَنْ فِيهِ وَ الدَّارُ وَ مَنْ فِيهَا نَحْنُ كُلُّنَا فِي حِرْزِ اللَّهِ وَ عِصْمَةِ اللَّهِ وَ جِيرَانِ اللَّهِ وَ جِوَارِ اللَّهِ آمِنِينَ مَحْفُوظِينَ
Then he should say, ‘In the Name of Allah-azwj! In the Name of Allah-azwj! I seek Refuge with Allah-azwj with the All-Hearing, the All-Knowing, from the Pelted Satan-la, for myself, and you, and the room and the ones in it, and the house and the ones in it, all of us are in the Protection of Allah-azwj, and Fortification of Allah-azwj, and vicinity of Allah-azwj, and Shelter of Allah-azwj, safe, Protected’.
ثُمَّ يَقْرَأُ الْمُعَوِّذَتَيْنِ وَ يَبْتَدِئُ بِفَاتِحَةِ الْكِتَابِ قَبْلَهُمَا ثُمَّ سُورَةِ الْإِخْلَاصِ ثُمَّ يَقْرَأُ أَ فَحَسِبْتُمْ أَنَّما خَلَقْناكُمْ عَبَثاً وَ أَنَّكُمْ إِلَيْنا لا تُرْجَعُونَ- فَتَعالَى اللَّهُ الْمَلِكُ الْحَقُّ- لا إِلهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ-
Then he should read Al Mawazateyn, and begin with Surah Al Fatiha before these two, then Surah Al Ikhlas. Then he should read: Did you reckon that rather We had Created you in vain and that you would not be returning to Us?” [23:115] So, Exalted is Allah, the Truthful King, and do not be hasty with the Quran from before its Revelation is Discharged to you, and say: ‘Lord! Increase me in knowledge!’ [20:114].
وَ مَنْ يَدْعُ مَعَ اللَّهِ إِلهاً آخَرَ لا بُرْهانَ لَهُ بِهِ فَإِنَّما حِسابُهُ عِنْدَ رَبِّهِ إِنَّهُ لا يُفْلِحُ الْكافِرُونَ- وَ قُلْ رَبِّ اغْفِرْ وَ ارْحَمْ وَ أَنْتَ خَيْرُ الرَّاحِمِينَ- لَوْ أَنْزَلْنا هذَا الْقُرْآنَ إِلَى آخِرِ السُّورَةِ
And one who supplicates to another god along with Allah, there is not proof for him of it, then rather is account is in the Presence of his Lord. Indeed, the Kafirs will not be successful [23:117] And say: ‘O Lord! Forgive and have Mercy, and You are the best of the Merciful ones!’ [23:118] Had We Revealed this Quran [59:21] – up to end of the Chapter.
ثُمَّ تَقُولُ مَدْحُوراً مَنْ يُشَاقِّ اللَّهَ وَ رَسُولَهُ أَقْسَمْتُ عَلَيْكَ يَا بَيْتُ وَ مَنْ فِيكَ بِالْأَسْمَاءِ السَّبْعَةِ وَ الْأَمْلَاكِ السَّبْعَةِ الَّذِينَ يَخْتَلِفُون بَيْنَ السَّمَاءِ وَ الْأَرْضِ مَحْجُوباً عَنْ هَذِهِ الْمَرْأَةِ وَ مَا فِي بَطْنِهَا كُلُّ عَرَضٍ وَ اخْتِلَاسٍ أَوْ لَمْسٍ أَوْ لَمْعَةٍ أَوْ طَيْفِ مَسٍّ مِنْ إِنْسٍ أَوْ جَانٍّ
Then you should say, ‘Disgraceful is the one who is grievous to Allah-azwj and His-azwj Rasool-saww! I vow upon you, O house and the ones in it, with the seven names and the seven Angels, those who are interchanging between the sky and the earth, to veil from this woman and what is in her belly, every obstruction, and corruption, or touch, or flash, or tract of contact from a human or a Jinn’.
وَ إِنْ قَالَ عِنْدَ فَرَاغِهِ مِنْ هَذَا الْقَوْلِ وَ مِنَ الْعُوذَةِ كُلِّهَا أَعْنِي بِهَذَا الْقَوْلِ وَ هَذِهِ الْعُوذَةِ فُلَاناً وَ أَهْلَهُ وَ وُلْدَهُ وَ دَارَهُ وَ مَنْزِلَهُ فَلْيُسَمِّ نَفْسَهُ وَ لْيُسَمِّ دَارَهُ وَ مَنْزِلَهُ وَ أَهْلَهُ وَ وُلْدَهُ وَ لْيَتَلَفَّظْ بِهِ وَ لْيَقُلْ أَهْلَ فُلَانِ بْنِ فُلَانٍ وَ وُلْدَهُ فُلَانَ بْنَ فُلَانٍ فَإِنَّهُ أَحْكَمُ لَهُ وَ أَجْوَدُ وَ أَنَا الضَّامِنُ عَلَى نَفْسِهِ وَ أَهْلِهِ وَ وُلْدِهِ أَنْ لَا يُصِيبَهُمْ آفَةٌ وَ لَا خَبَلٌ وَ لَا جُنُونٌ بِإِذْنِ اللَّهِ تَعَالَى.
And if he were to say at his being free from this word, and from the whole amulet, ‘I mean by this word and this amulet, so and so and his family, and his children, and his house, and his dwelling’, let him name himself and let him specify his house and his dwelling, and his family and his children, and let him utter it and let him say, ‘family of so and so, son of so and so, and his children so and so, son of so and so, it would be more decisive and more effective for him, and I-asws guarantee upon his self, and his family and his children that they will neither be afflicted with an affliction, nor craziness nor madness by the Permission of Allah-azwj the Exalted’.[49]
49- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ عَنْ شِهَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا عَسُرَ عَلَى الْمَرْأَةِ وَلَدُهَا فَاكْتُبْ لَهَا فِي رَقٍّ- بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- كَأَنَّهُمْ يَوْمَ يَرَوْنَ ما يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا ساعَةً مِنْ نَهارٍ- كَأَنَّهُمْ يَوْمَ يَرَوْنَها لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحاها- إِذْ قالَتِ امْرَأَتُ عِمْرانَ رَبِّ إِنِّي نَذَرْتُ لَكَ ما فِي بَطْنِي مُحَرَّراً ثُمَّ ارْبِطْهُ بِخَيْطٍ وَ شُدَّهُ عَلَى فَخِذِهَا الْأَيْمَنِ فَإِذَا وَضَعَتْ فَانْزَعْهُ.
(The book) ‘Al Saraair’, from the books of the elders of Ibn Mahboub, from Salih Bin Razeyn, from Shihab,
‘From Abu Abdullah-asws having said: ‘When the birth is difficult upon the woman, write for her in a parchment – On the Day they see what they are being Promised, it would be as if they had not tarried except for an hour of the day [46:35] On the Day that they see it, it will be as if they did not remain (in the world) except an evening or morning [79:46] When a wife of Imraan said: ‘My Lord! I vow to You what is in my womb, to be devoted (to Your worship) [3:35] – then tie it with a string tightly upon her right thigh. When she has given birth, remove it’.[50]
50- مكا، مكارم الأخلاق عَنِ الْبَاقِرِ ع قَالَ: خَتَنَ رَسُولُ اللَّهِ ص الْحَسَنَ وَ الْحُسَيْنَ ع لِسَبْعَةِ أَيَّامٍ وَ حَلَقَ رَأْسَهُمَا وَ تَصَدَّقَ بِزِنَةِ الشَّعْرِ فِضَّةً وَ عَقَّ عَنْهُمَا وَ أَعْطَى الْقَابِلَةَ طَرَائِفَ.
(The book) ‘Makarim Al Akhlaq’ –
From Al-Baqir-asws having said: ‘Rasool-Allah-saww circumcised Al-Hassan-asws and Al-Husayn-asws on the seventh day, and shaved their-asws heads, and donated silver by the weight of the hair, and performed Aqeeqa (sacrificed an animal) on their-asws behalf, and gave the midwife (some) gifts’.[51]
51 مكا، مكارم الأخلاق عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ كُلُّ امْرِئٍ يَوْمَ الْقِيَامَةِ مُرْتَهَنٌ بِعَقِيقَتِهِ وَ الْعَقِيقَةُ أَوْجَبُ مِنَ الْأُضْحِيَّةِ.
(The book) ‘Makarim Al Akhlaq’ – From Umar Bin Yazeed,
From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘On the Day of Qiyamah every person will be pledged with his Aqeeqa, and the Aqeeqa is more obligatory than the sacrifice (on Hajj)’.[52]
52 عَنْهُ ع قَالَ: كُلُّ إِنْسَانٍ مُرْتَهَنٌ بِالْفِطْرَةِ وَ كُلُّ مَوْلُودٍ مُرْتَهَنٌ بِالْعَقِيقَةِ.
From him-asws having said: ‘Every human being is pledged with the natural disposition, and every newborn is pledged with the Aqeeqa’.[53]
53 أَيْضاً عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لَهُ إِنِّي وَ اللَّهِ مَا أَدْرِي كَانَ أَبِي عَقَّ عَنِّي أَمْ لَا فَأَمَرَنِي فَعَقَقْتُ عَنْ نَفْسِي وَ أَنَا شَيْخٌ.
Also from Umar Bin Yazeed who said,
‘I said to him-asws, ‘By Allah-azwj, I don’t know whether my father had performed Aqeeqa on my behalf or not!’ He-asws instructed me, so I performed Aqeeqa for myself and I am an old man’.[54]
54 عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: الْعَقِيقَةُ وَاجِبَةٌ إِذَا وُلِدَ لِلرَّجُلِ فَإِنْ أَحَبَّ أَنْ يُسَمِّيَهُ فِي يَوْمِهِ فَعَلَ.
From Ali Bin Abu Hamza,
From Al-Abd Al-Salih (Musa Al-Kazim-asws) having said: ‘The Aqeeqa is obligatory when there is a newborn for the man. I-asws would love it, if he can name him during his very day he should do so’.[55]
55 عَنِ الصَّادِقِ ع قَالَ: الْعَقِيقَةُ لَازِمَةٌ لِمَنْ كَانَ غَنِيّاً وَ مَنْ كَانَ فَقِيراً إِذَا أَيْسَرَ فَعَلَ وَ إِنْ لَمْ يَقْدِرْ عَلَى ذَلِكَ فَلَيْسَ عَلَيْهِ وَ إِنْ لَمْ يَعُقَّ عَنْهُ ضَحَّى عَنْهُ فَقَدْ أَجْزَأَتْهُ الْأُضْحِيَّةُ وَ كُلُّ مَوْلُودٍ مُرْتَهَنٌ بِعَقِيقَتِهِ.
From Al-Sadiq-asws having said: ‘The Aqeeqa is necessary for the one who was rich, and one who was poor, when he is with ease he should do so, and if he is not able upon that, it isn’t upon him, and if Aqeeqa has not been performed on his behalf and a sacrifice is offered on his behalf, the sacrificial offering will suffice him, and every newborn is pledge with his Aqeeqa’.[56]
56 وَ قَالَ فِي الْعَقِيقَةِ يُذْبَحُ عَنْهُ كَبْشٌ وَ إِنْ لَمْ يُوجَدْ كَبْشٌ أَجْزَأَ مَا يُجْزِي الْأُضْحِيَّةَ [فِي الْأُضْحِيَّةِ] وَ إِلَّا فَحَمَلٌ أَعْظَمُ مَا يَكُونُ مِنْ حُمْلَانِ السَّنَةِ.
And he-asws said: ‘In the Aqeeqa, a ram is slaughtered on his behalf, and if a ram cannot be found, it would suffice what is sufficed for the sacrificial offering, or else the largest lamb that can be from the lambs of the one year old’.[57]
57 عَنْهُ ع سُئِلَ عَنِ الْعَقِيقَةِ قَالَ شَاةٌ أَوْ بَقَرَةٌ أَوْ بَدَنَةٌ ثُمَّ يُسَمِّي وَ يَحْلِقُ رَأْسَ الْمَوْلُودِ يَوْمَ السَّابِعِ وَ يَتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً وَ إِنْ كَانَ ذَكَراً عَقَّ عَنْهُ ذَكَراً وَ إِنْ كَانَتْ أُنْثَى عَقَّ عَنْهَا أُنْثَى
From him-asws, he-asws was asked about the Aqeeqa. He-asws said: ‘A sheep, or a cow, or a camel. Then he should name (Bismillah) and shave the head of the newborn on the seventh day, and donate either gold or silver by the weight of his hair, and if it was a male, then sacrificed a male (animal) on his behalf, and if it was a female sacrificed a female (animal) one her behalf.
وَ عَقَّ أَبُو طَالِبٍ عَنْ رَسُولِ اللَّهِ ص يَوْمَ السَّابِعِ فَدَعَا آلَ أَبِي طَالِبٍ فَقَالُوا مَا هَذِهِ فَقَالَ عَقِيقَةٌ قَالُوا لِأَيِّ شَيْءٍ سَمَّيْتَهُ أَحْمَدَ قَالَ سَمَّيْتُهُ أَحْمَدَ لِمَحْمَدَةِ أَهْلِ السَّمَاءِ وَ الْأَرْضِ.
And Abu Talib-asws performed Aqeeqa on behalf of Rasool-Allah-saww on the seventh day. He-as called the family of Abu Talib-as. They said, ‘What is this?’ He-as said: ‘Aqeeqa’. They said, ‘For which thing (reason) have you-as named him-saww ‘Ahmad’?’ He-as said: ‘I-as have named him-saww ‘Ahmad’ due to the praises by inhabitants of the sky and the earth’.[58]
58 عَنِ الصَّادِقِ ع قَالَ: يُعْطَى الْقَابِلَةُ رُبُعَهَا فَإِنْ لَمْ تَكُنْ قَابِلَةً فَلِأُمِّهِ تُعْطِيهَا مَنْ شَاءَتْ وَ يُطْعَمُ مِنْهَا عَشَرَةٌ مِنَ الْمُسْلِمِينَ فَإِنْ زَادَ فَهُوَ أَفْضَلُ.
From Al-Sadiq-asws having said: ‘The midwife should be given a quarter of it. If there does not happen to be a midwife, then it is for its mother. She can give it to the one she so desires to, and ten from the Muslims should be fed from it. If it is more, it is better’.[59]
عَنْهُ ع قَالَ: إِذَا أَرَدْتَ أَنْ تَذْبَحَ الْعَقِيقَةَ قُلْ- يا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ- إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَ الْأَرْضَ حَنِيفاً وَ ما أَنَا مِنَ الْمُشْرِكِينَ- إِنَّ صَلاتِي وَ نُسُكِي وَ مَحْيايَ وَ مَماتِي لِلَّهِ رَبِّ الْعالَمِينَ- لا شَرِيكَ لَهُ وَ بِذلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ
From him-asws having said: ‘When you intend to slaughter the Aqeeqa, say, ‘O people! I disavow from what you are associating [6:78]I turn my face towards the One Who Originated the skies and the earth, being upright, and I am not from the associators’ [6:79]Say: ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162]There is no associate for Him; and with that I am Commanded [6:163], and I am from the submitters.
اللَّهُمَّ مِنْكَ وَ إِلَيْكَ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ تَقَبَّلْ مِنْ فُلَانِ بْنِ فُلَانٍ وَ يُسَمِّي الْمَوْلُودَ بِاسْمِهِ ثُمَّ يَذْبَحُ.
O Allah-azwj! From You-azwj and to You-azwj! In the Name of Allah-azwj, and Allah-azwj is Greatest! O Allah-azwj! Accept from so and so, son of so and so!’ – and name the newborn with his name, then slaughter’.[60]
59 وَ مِنْ كِتَابِ طِبِّ الْأَئِمَّةِ، عَنِ الصَّادِقِ ع قَالَ: يُسَمَّى الصَّبِيُّ يَوْمَ السَّابِعِ وَ يُحْلَقُ رَأْسُهُ وَ يُتَصَدَّقُ بِزِنَةِ الشَّعْرِ فِضَّةً وَ يُعَقُّ عَنْهُ بِكَبْشٍ فَحْلٍ وَ يُقَطَّعُ أَعْضَاءً وَ يُطْبَخُ وَ يُدْعَى عَلَيْهِ رَهْطٌ مِنَ الْمُسْلِمِينَ فَإِنْ لَمْ يَطْبُخْهُ فَلَا بَأْسَ أَنْ يَتَصَدَّقَ بِهِ أَعْضَاءً وَ الْغُلَامُ وَ الْجَارِيَةُ فِي ذَلِكَ سَوَاءٌ
And from the book ‘Tibb Al-Aimma-asws’, from Al-Sadiq-asws having said: ‘Name the child on the seventh day, and shave his head, and donate silver by the weight of the hair, and sacrifice a male ram on his behalf, and cut the limbs and cook, and invite a group of Muslims upon it. If he does not cook, there is no problem if he were to donate its limbs, and the boy and the girl are the same in this regard.
وَ لَا يَأْكُلُ مِنَ الْعَقِيقَةِ الرَّجُلُ وَ لَا عِيَالُهُ وَ لِلْقَابِلَةِ شَطْرُ الْعَقِيقَةِ وَ إِنْ كَانَتِ الْقَابِلَةُ أُمَّ الرَّجُلِ أَوْ فِي عِيَالِهِ فَلَيْسَ لَهَا مِنْهَا شَيْءٌ فَإِنْ شَاءُوا قَسَّمُوا أَعْضَاءَهُ وَ إِنْ شَاءَ طَبَخَهَا وَ قَسَّمَ مَعَهَا خُبْزاً وَ مَرَقاً وَ لَا يُعْطِيهَا إِلَّا لِأَهْلِ الْوَلَايَةِ.
And the man and his dependants cannot eat from the Aqeeqa, and for the midwife would be part of the Aqeeqa, and if the midwife were to be mother of the man or among his dependants, there isn’t anything from it for her. If they desire, they can divide its parts and if they desire, they can cook it and along with it distribute bread and broth, and not give it except to the people of Al-Wilayah (Shias)’.[61]
60 وَ عَنْهُ ع قَالَ: الْمَوْلُودُ إِذَا وُلِدَ يُؤَذَّنُ فِي أُذُنِهِ الْيُمْنَى وَ يُقَامُ فِي الْأَيْسَرِ.
And from him-asws having said: ‘When the newborn is born, proclaim Azaan in his right ear and Iqaama in the left’.[62]
61 وَ قَالَ ع مَنْ لَمْ يَأْكُلِ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ.
And he-asws said: ‘One who does not eat meat for forty days, his manners would be evil, and the one of evil manners, proclaim Azaan in his ear’.[63]
62 وَ مِنْ كِتَابِ آدَابِ أَبِي، طَوَّلَ اللَّهُ عُمُرَهُ عَنِ الْبَاقِرِ ع قَالَ: إِذَا وُلِدَ لِأَحَدِكُمْ فَكَانَ يَوْمُ السَّابِعِ فَلْيَعُقَّ عَنْهُ كَبْشاً وَ أَطْعِمُوا الْقَابِلَةَ مِنَ الْعَقِيقَةِ الرِّجْلَ بِالْوَرِكِ وَ لْيُحَنِّكْهُ بِمَاءِ الْفُرَاتِ وَ لْيُؤَذِّنْ فِي أُذُنِهِ الْيُمْنَى وَ لْيُقِمْ فِي الْيُسْرَى وَ يُسَمِّيهِ يَوْمَ السَّابِعِ وَ احْلِقُوا وَ يُوزِنُ شَعْرَهُ فَيَتَصَدَّقُ بِوَزْنِهِ فِضَّةً أَوْ ذَهَباً فَإِنَّ اللَّهَ يَنْزِلُ اسْمُهُ مِنَ السَّمَاءِ
And from the book ‘Adaab’ – my father, May Allah-azwj Prolong his life, from Al-Baqir-asws having said: ‘Whenever there is a newborn for one of you and the seventh day comes, let him sacrifice a ram on his behalf, and feed the midwife from the Aqeeqa, the leg with the hip-joint, and let him make him taste water of the Euphrates, and let him proclaim Azaan in his right ear, and let him proclaim Iqaama in the left, and name him on the seventh day, and shave (his head), and weigh his hair and donate its weight in silver or gold, for Allah-azwj Sends down his name from the sky.
فَإِذَا ذَبَحْتَ فَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ إِيمَاناً بِاللَّهِ وَ ثَنَاءً عَلَى رَسُولِ اللَّهِ وَ شُكْراً لِرِزْقِ اللَّهِ وَ عِصْمَةً بِأَمْرِ اللَّهِ وَ مَعْرِفَةً بِفَضْلِهِ عَلَيْنَا أَهْلَ الْبَيْتِ
When you slaughter, say, ‘In the Name of Allah-azwj, and with Allah-azwj, and the Praise is for Allah-azwj, and Allah-azwj is Greatest, believing in Allah-azwj and praising upon Rasool-Allah-saww, and thanking for the sustenance of Allah-azwj and protection by the Command of Allah-azwj, and recognition of His-azwj Grace upon us-asws, People-asws of the Household’.
فَإِنْ كَانَ ذَكَراً فَقُلِ- اللَّهُمَّ أَنْتَ وَهَبْتَ لَنَا ذَكَراً وَ أَنْتَ أَعْلَمُ بِمَا وَهَبْتَ لَنَا وَ مِنْكَ مَا أَعْطَيْتَ وَ لَكَ مَا صَنَعْنَا فَتَقَبَّلْهُ مِنَّا عَلَى سُنَّتِكَ وَ سُنَّةِ رَسُولِكَ ص وَ اخْسَأْ عَنَّا الشَّيْطَانَ الرَّجِيمَ لَكَ سُفِكَتِ الدِّمَاءُ- لَا شَرِيكَ لَكَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
If it were a male, say, ‘O Allah-azwj! You-azwj have Gifted a male to us and You-azwj are more Knowing with what You-azwj have Gifted to us, and from You-azwj is what I have been Given, and for You-azwj is what we do, so Accept it from us upon Your-azwj Sunnah and Sunnah of Your-azwj Rasool-saww, and Keep the Pelted Satan-la away from us. The blood has been spilt for You-azwj. There is no associate for You-azwj. The Praise is for Allah-azwj Lord-azwj of the worlds’.[64]
63 عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: عَقَّ رَسُولُ اللَّهِ ص عَنِ الْحَسَنِ وَ الْحُسَيْنِ كَبْشاً يَوْمَ سَابِعِهِمَا وَ قَطَّعَهُ أَعْضَاءً لَمْ يَكْسِرْ مِنْهُ عَظْماً وَ أَمَرَ فَطُبِخَ بِمَاءٍ وَ مِلْحٍ وَ أَكَلُوا مِنْهُ بِغَيْرِ خُبْزٍ وَ أَطْعَمُوا الْجِيرَانَ.
And from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww performed Aqeeqa on behalf of Al-Hassan-asws and Al-Husayn-asws with a ram on their-asws seventh day and cut the parts, not breaking any bone from it, and instructed for it to be cooked with water and salt, and ate from it without bread, and fed the neighbours’.[65]
64 وَ قَالَ: سَبْعُ خِصَالٍ فِي الصَّبِيِّ إِذَا وُلِدَ مِنَ السُّنَّةِ أُولَاهُنَّ يُسَمَّى وَ الثَّانِيَةُ يُحْلَقُ رَأْسُهُ وَ الثَّالِثُ يُصَّدَّقُ بِوَزْنِ شَعْرِهِ وَرِقاً أَوْ ذَهَباً إِنْ قُدِرَ عَلَيْهِ وَ الرَّابِعُ يُعَقُّ عَنْهُ وَ الْخَامِسُ يُلَطَّخُ رَأْسُهُ بِالزَّعْفَرَانِ وَ السَّادِسَةُ يُطَهَّرُ بِالْخِتَانِ وَ السَّابِعُ يُطْعَمُ الْجِيرَانُ مِنْ عَقِيقَتِهِ.
And he-asws said: ‘Seven characteristics are from the Sunnah regarding the child when it is born. Their first is it should be named, and the second, its head be shaved, and the third, silver or gold should be donated by the weight of its hair, if able upon, and the fourth, Aqeeqa be performed on his behalf, and the fifth, its head be anointed with the saffron, and the sixth, (if a male) he should be purified with the circumcision, and the seventh, the neighbours be fed from his Aqeeqa’.[66]
65 وَ قَالَ النَّبِيُّ ص يَا فَاطِمَةُ اثْقُبِي أُذُنَيِ الْحَسَنِ وَ الْحُسَيْنِ خِلَافاً لِلْيَهُودِ.
And the Prophet-saww said: ‘O Fatima-asws! Perforate the ears of Al-Hassan-asws and Al-Husayn-asws, in opposition to the Jews’.[67]
66 رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ أَمَرَ فَاطِمَةَ ع أَنْ تَحْلِقَ رَأْسَ الْحَسَنِ وَ الْحُسَيْنِ يَوْمَ سَابِعِهِمَا وَ أَنْ تَتَصَدَّقَ بِوَزْنِ شَعْرِهِمَا وَرِقاً.
It is reported from the Prophet-saww, he-saww had instructed (Syeda) Fatima-asws to shave the head of Al-Hassan-asws and Al-Husayn-asws on their-asws seventh day, and to donate silver by the weight of their-asws hair’.[68]
67 وَ فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ص أَذَّنَ فِي أُذُنِ الْحَسَنِ بْنِ عَلِيٍّ حِينَ وَلَدَتْهُ فَاطِمَةُ ع.
And in the Hadeeth, Rasool-Allah-saww proclaimed Azaan in the ear of Al-Hassan-asws Bin Ali-asws when (Syeda) Fatima-asws was blessed with him-asws.[69]
68 مِنْ كِتَابِ الْمَحَاسِنِ، كَانَ عَلِيُّ بْنُ الْحُسَيْنِ إِذَا بُشِّرَ بِوَلَدٍ لَمْ يَسْأَلْ ذَكَراً أَمْ أُنْثَى حَتَّى يَقُولَ أَ سَوِيٌّ فَإِذَا كَانَ سَوِيّاً قَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَخْلُقْ شَيْئاً مُشَوَّهاً.
(The book) ‘Al Mahasin’ –
When Ali-asws Bin Al-Husayn-asws was given the glad tidings of a newborn, he-asws did not ask whether it was male or female until he-asws had said: ‘It is sound (healthy)?’ When it was sound, he-asws said: ‘The Praise is for Allah-azwj Who did not Created something disfigured’.[70]
69 سُئِلَ عَنْ أَبِي عَبْدِ اللَّهِ ع مَا الْعِلَّةُ فِي حَلْقِ الرَّأْسِ لِلْمَوْلُودِ
Abu Abdullah-asws was asked, ‘What is the reason in shaving the head of the newborn?’
قَالَ تَطْهِيراً مِنْ شَعْرِ الرَّحِمِ.
He-asws said: ‘Purification from hair of the womb’.[71]
70 وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ ع عَنْ مَوْلُودٍ لَمْ يُحْلَقْ رَأْسُهُ يَوْمَ السَّابِعِ
And Ali son of Ja’far-asws asked his brother Musa-asws Bin Ja’far-asws about a newborn, ‘Why is his head shaved on the seventh day?’
فَقَالَ إِذَا مَضَى سَبْعَةُ أَيَّامٍ فَلَيْسَ عَلَيْهِ حَلْقٌ.
He-asws said: ‘When seven days have passed by, there is no shaving upon him’.[72]
71 مِنْ نَوَادِرِ الحِكْمَةِ، عَنِ الصَّادِقِ ع قَالَ: حَنِّكُوا أَوْلَادَكُمْ بِمَاءِ الْفُرَاتِ وَ بِتُرْبَةِ قَبْرِ الْحُسَيْنِ ع فَإِنْ لَمْ يَكُنْ فَبِمَاءِ السَّمَاءِ.
(The book) ‘Nawadir Al Hikmah’ –
From Al-Sadiq-asws having said: ‘Make your children taste the water of Euphrates and soil of the grave of Al-Husayn-asws. If it (water of Euphrates) cannot be found, then with water of the sky’.[73]
72 عَنْهُ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: حَنِّكُوا أَوْلَادَكُمْ بِالتَّمْرِ فَكَذَا فَعَلَ رَسُولُ اللَّهِ ص بِالْحَسَنِ وَ الْحُسَيْنِ ع.
From him-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Make your children take the dates, for that is what Rasool-Allah-saww had done with Al-Hassan-asws and Al-Husayn-asws’.[74]
73 عَنِ النَّبِيِّ ص الْخِتَانُ سُنَّةٌّ لِلرِّجَالِ مَكْرُمَةٌ لِلنِّسَاءِ.
From the Prophet-saww: ‘The circumcision is a Sunnah for the men and an honour for the women’.[75]
74 وَ كَتَبَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ إِلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍ ع أَنَّهُ رُوِيَ عَنِ الصَّالِحِينَ أَنِ اخْتِنُوا أَوْلَادَكُمْ يَوْمَ السَّابِعِ تَطَهَّرُوا فَإِنَّ الْأَرْضَ تَضِجُّ إِلَى اللَّهِ مِنْ بَوْلِ الْأَغْلَفِ
And Abdullah Bin Ja’far Al-Himeyri wrote to Abu Muhammad Al-Hassan-asws Bin Ali-asws, it is reported from the righteous ones: ‘Circumcise your children on the seventh day, they will be purified, for the earth clamours to Allah-azwj from urination of the uncircumcised’.
وَ لَيْسَ جَعَلَنِيَ اللَّهُ فِدَاكَ لِحَجَّامِي بَلَدِنَا حِذْقٌ بِذَلِكَ وَ لَا يَخْتِنُونَهُ يَوْمَ السَّابِعِ وَ عِنْدَنَا حَجَّامٌ مِنَ الْيَهُودِ فَهَلْ يَجُوزُ لِلْيَهُودِ أَنْ يَخْتِنُوا أَوْلَادَ الْمُسْلِمِينَ أَمْ لَا فَوَقَّعَ ع يَوْمَ السَّابِعِ فَلَا تُخَالِفُوا السُّنَنَ إِنْ شَاءَ اللَّهُ.
May Allah-azwj Make me sacrificed for you-ajfj! The cuppers of our city are skilled with that but they are not circumcising on the seventh day, and in our presence, there are cuppers from the Jews. Is it allowed for the Jews to circumcise children of the Muslims, or not?’[76]
75 عَنِ الصَّادِقِ ع فِي الصَّبِيِّ إِذَا خُتِنَ قَالَ يَقُولُ- اللَّهُمَّ هَذِهِ سُنَّتُكَ وَ سُنَّةُ نَبِيِّكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ وَ اتِّبَاعُ مِثَالِكَ وَ كُتُبِكَ بِمَشِيَّتِكَ وَ إِرَادَتِكَ وَ قَضَائِكَ لِأَمْرٍ أَرَدْتَهُ وَ قَضَاءٍ حَتَمْتَهُ وَ أَمْرٍ أَنْفَذْتَهُ فَأَذَقْتَهُ حَرَّ الْحَدِيدِ فِي خِتَانِهِ وَ حِجَامَتِهِ لِأَمْرٍ أَنْتَ أَعْرَفُ بِهِ مِنَّا
From Al-Sadiq-asws regarding the young boy when he is circumcised, he-asws said: ‘He should say, ‘O Allah-azwj! This is Your-azwj Sunnah and Sunnah of Your-azwj Prophet-saww, may Your-azwj Salawaat be upon him-saww and his-saww Progeny-asws, and in following Your-azwj examples and Your-azwj Books with Your-azwj Desires and Your-azwj Will, and Your-azwj Decree for a matter You-azwj Wanted, and Decree Your-azwj Ordained, and a matter You-azwj Implemented. Make him taste heat of the iron in circumcising him for a matter You-azwj are more Knowing with that we are!
اللَّهُمَّ طَهِّرْهُ مِنَ الذُّنُوبِ وَ زِدْ فِي عُمُرِهِ وَ ادْفَعِ الْآفَاتِ عَنْ بَدَنِهِ وَ الْأَوْجَاعَ فِي جِسْمِهِ وَ زِدْهُ مِنَ الْغِنَى وَ ادْفَعْ عَنْهُ الْفَقْرَ فَإِنَّكَ تَعْلَمُ وَ لَا نَعْلَمُ.
O Allah-azwj! Purify him from the sins and Increase in his lifespan, and Repel the afflictions from his body and the pains in his body, and Increase him from the riches and Repel the poverty away from him, for You-azwj Know and we don’t know’.[77]
76 عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: لَمَّا وُلِدَ ابْنُهُ يَعْنِي الرِّضَا ع إِنَّ ابْنِي هَذَا وُلِدَ مَخْتُوناً طَاهِراً مُطَهَّراً وَ لَكِنَّا سَنُمِرُّ الْمُوسَى عَلَيْهِ لِإِصَابَةِ السُّنَّةِ وَ اتِّبَاعِ الْحَنِيفِيَّةِ.
From Musa-asws Bin Ja’far-asws, having said when he-asws was blessed with a son-asws, meaning Al-Reza-asws: ‘This son-asws of mine-asws is a circumcised child, pure, purified, but we-asws pass the blade upon him-asws in order to achieve the Sunnah and following the uprightness’.[78]
77 عَنْهُ ع قَالَ: أَيُّ رَجُلٍ لَمْ يَقُلْهَا عَلَى خِتَانِ وَلَدِهِ فَلْيَقُلْهَا عَلَيْهِ مِنْ قَبْلِ أَنْ يَحْتَلِمَ فَإِنْ قَالَهَا كُفِيَ حَرَّ الْحَدِيدِ مِنْ قَتْلٍ أَوْ غَيْرِهِ.
From him-asws having said: ‘Any man who does not say it over the circumcision of his son, let him say it over him before he reaches puberty. If he says it, he will be spared the heat of the iron, whether for murder or otherwise’.[79]
78 مِنْ طِبِّ الْأَئِمَّةِ، عَنِ النَّبِيِّ ص قَالَ: اخْتِنُوا أَوْلَادَكُمْ فِي السَّابِعِ فَإِنَّهُ أَطْهَرُ وَ أَسْرَعُ لِنَبَاتِ اللَّحْمِ
From (the book) ‘Tibb Al-Aimma-asws’, from the Prophet-saww having said: ‘Circumcise your children during the seventh day for it is purer and quicker for building the flesh’.
وَ قَالَ إِنَّ الْأَرْضَ تَنْجَسُ بِبَوْلِ الْأَغْلَفِ أَرْبَعِينَ يَوْماً.
And he-asws said: ‘The earth gets filthy for forty days with urine of the uncircumcised’.[80]
79 عَنِ الصَّادِقِ ع قَالَ: ثَقْبُ أُذُنِ الْغُلَامِ مِنَ السُّنَّةِ وَ خِتَانُهُ لِسَبْعَةِ أَيَّامٍ مِنَ السُّنَّةِ وَ خَفْضُ النِّسَاءِ مَكْرُمَةٌ لَيْسَتْ مِنَ السُّنَّةِ وَ أَيُّ شَيْءٍ أَفْضَلُ مِنَ الْمَكْرُمَةِ.
From Al-Sadiq-asws having said: ‘Perforating ears of the boy is from the Sunnah, and circumcising him at the seventh days is from the Sunnah, and circumcision of the women is from the honour but not from the Sunnah, and which, this is superior to the honourable’.[81]
80 وَ مِنْ تَهْذِيبِ الْأَحْكَامِ، عَنِ الصَّادِقِ ع قَالَ: لَمَّا هَاجَرَتِ النِّسَاءُ إِلَى رَسُولِ اللَّهِ ص هَاجَرَتْ فِيهِنَّ امْرَأَةٌ يُقَالُ لَهَا أُمُّ حَبِيبَةَ وَ كَانَتْ خَافِضَةً تَخْفِضُ الْجَوَارِيَ فَلَمَّا رَآهَا رَسُولُ اللَّهِ ص قَالَ لَهَا يَا أُمَّ حَبِيبَةَ الْعَمَلُ الَّذِي كَانَ فِي يَدِكِ هُوَ فِي يَدِكِ الْيَوْمَ
And from (the book) ‘Tahzeeb Al Ahkam’ –
From Al-Sadiq-asws having said: ‘When the women emigrated to Rasool-Allah-saww, among the ones who emigrated was a woman who called Umm Habeeba, and she had been circumcising the circumcision of the girls. When Rasool-Allah-saww saw her, he-saww said: ‘O Umm Habeeba! The action which was in your hand, it is in your hand today.
قَالَتْ نَعَمْ يَا رَسُولَ اللَّهِ إِلَّا أَنْ يَكُونَ حَرَاماً فَتَنْهَانِي عَنْهُ
She said, ‘Yes, O Rasool-Allah-saww, except that it happens to be forbidden. You-saww have forbidden me from it’.
قَالَ لَا بَلْ حَلَالٌ فَادْنِي مِنِّي حَتَّى أُعَلِّمَكِ
He-saww said: ‘No, but it is Permissible! Come near me-saww until I-saww teach you!’’
قَالَ فَدَنَتْ مِنْهُ فَقَالَ يَا أُمَّ حَبِيبَةَ إِذَا أَنْتِ فَعَلْتِ فَلَا تُنْهِكِي أَيْ لَا تَسْتَأْصِلِي وَ أَشِمِّي فَإِنَّهُ أَشْرَقُ لِلْوَجْهِ وَ أَحْظَى عِنْدَ الزَّوْجِ
He-asws said: ‘She went near him-saww. He-saww said: ‘O Umm Habeeba! When you do it, do not overdo it, i.e., do not remove excessively, and take a small part for it is more radiant for the face and more pleasing with the husband’.
قَالَ فَكَانَتْ لِأُمِّ حَبِيبَةَ أُخْتٌ يُقَالُ لَهَا أُمُّ عَطِيَّةَ وَ كَانَتْ مُقَيِّنَةً يَعْنِي مَاشِطَةً فَلَمَّا انْصَرَفَتْ أُمُّ حَبِيبَةَ إِلَى أُخْتِهَا أَخْبَرَتْهَا بِمَا قَالَ لَهَا رَسُولُ اللَّهِ ص فَأَقْبَلَتْ أُمُّ عَطِيَّةَ إِلَى النَّبِيِّ فَأَخْبَرَتْهُ بِمَا قَالَتْ لَهَا أُخْتُهَا
He-asws said: ‘There used to be a sister for Umm Habeeba called Umm Atiyya, and she was a ladies’ maid, meaning a hairdresser. When Umm Habeeba left to go to her sister, she informed her of what Rasool-Allah-saww had said to her. Umm Atiyya came to the Prophet-saww and informed him-saww with what her sister had said to her.
فَقَالَ لَهَا رَسُولُ اللَّهِ ص ادْنِي مِنِّي يَا أُمَّ عَطِيَّةَ إِذَا أَنْتِ قَيَّنْتِ الْجَارِيَةَ فَلَا تَغْسِلِي وَجْهَهَا بِالْخِرْقَةِ فَإِنَّ الْخِرْقَةَ تَذْهَبُ بِمَاءِ الْوَجْهِ.
Rasool-Allah-saww said to her: ‘Come near me-saww, O Umm Atiyya! When you are a ladies’ maid for a girl, do not wash her face with the cloth for the cloth does away water (moisture) of the face!’’[82]
81 مكا، مكارم الأخلاق عَنِ الْبَاقِرِ ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا حَضَرَ وِلَادَةُ الْمَرْأَةِ قَالَ أَخْرِجُوا مَنْ فِي الْبَيْتِ مِنَ النِّسَاءِ- لَا تَكُونُ امْرَأَةٌ أَوَّلَ نَاظِرٍ إِلَى عَوْرَتِهِ.
(The book) ‘Makarim Al Akhlaq’ –
‘From Al-Baqir-asws having said: ‘Whenever Ali-asws Bin Al-Husayn-asws was present at the birth giving by a wife, he-asws said: ‘Expel the women who are in the room! A woman should not be the first one to look at the private part!’[83]
82 ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ الْأَنْصَارِيِّ عَنْ عَلِيِّ بْنِ مِيثَمٍ عَنْ أَبِيهِ عَنْ أُمِّهِ قَالَ سَمِعْتُ نَجْمَةَ أُمَّ الرِّضَا ع تَقُولُ لَمَّا وُلِدَ الرِّضَا ع نَاوَلْتُهُ مُوسَى ع فِي خِرْقَةٍ بَيْضَاءَ فَأَذَّنَ فِي أُذُنِهِ الْأَيْمَنِ وَ أَقَامَ فِي الْأَيْسَرِ وَ دَعَا بِمَاءِ الْفُرَاتِ فَحَنَّكَهُ إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Tameem Al Qureyshi, from his father, from Ahmad Al Ansari, from Ali Bin Maysam, from his father, from his mother who said,
‘I saw Najma-ra, mother of Al-Reza-asws saying, ‘When Al-Reza-asws was blessed (to his-asws parents), I-ra brought him-asws to Musa-asws in a white cloth. He-asws proclaimed Azaan in his right ear, and Iqaama in the left, and called for water of the Euphrates and made him-asws taste it’ – up to end of the Hadeeth.[84]
83 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع وَجَدْنَا صَحِيفَةً أَنَّ الْأَغْلَفَ لَا يُتْرَكُ فِي الْإِسْلَامِ حَتَّى يَخْتَتِنَ وَ لَوْ بَلَغَ مِائَتَيْ سَنَةٍ.
(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: ‘We-asws found a parchment: ‘The uncircumcised will not be left in Al-Islam until he is circumcised, and even if he has reached one hundred years’.[85]
84 نَهْجُ الْبَلَاغَةِ، هَنَّأَ بِحَضْرَةِ أَمِيرِ الْمُؤْمِنِينَ ع رَجُلٌ رَجُلًا بِغُلَامٍ وُلِدَ لَهُ فَقَالَ لِيَهْنِئْكَ الْفَارِسُ
(The book) ‘Nahj Al Balagah’ –
And a man congratulated a man in his-asws presence for the boy having been born for him. He-asws said: ‘Congratulations for the (birth of the) horseman’.
فَقَالَ ع لَا تَقُلْ ذَلِكَ وَ لَكِنْ قُلْ شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رُزِقْتَ بِرَّهُ.
He-asws said: ‘Do not say that, but say, ‘Thank the Benefactor, Blessings be for you in your gift, and may he reach the adulthood and be Graced the righteousness’’.[86]
85 مُسَكِّنُ الْفُؤَادِ، عَنْ عَلِيٍّ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا عَزَّى قَالَ آجَرَكُمُ اللَّهُ وَ رَحِمَكُمْ وَ إِذَا هَنَّأَ قَالَ بَارَكَ اللَّهُ لَكُمْ وَ بَارَكَ عَلَيْكُمْ.
(The book) ‘Musakkin Al Fawaaid’ –
From Ali-asws having said: ‘Whenever Rasool-Allah-saww consoled, he-saww said: ‘May Allah-azwj Recompense you and Mercy you!’, and whenever he-saww congratulated, said: ‘May Allah-azwj Bless for you and Bless upon you!’’[87]
86 دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ وُلِدَ لَهُ مَوْلُودٌ فَلْيُؤَذِّنْ فِي أُذُنِهِ الْيُمْنَى وَ لْيُقِمْ فِي الْيُسْرَى فَإِنَّ ذَلِكَ عِصْمَةٌ مِنَ الشَّيْطَانِ وَ إِنَّهُ ص أَمَرَ أَنْ يُفْعَلَ ذَلِكَ بِالْحَسَنِ وَ الْحُسَيْنِ وَ أَنْ يُقْرَأَ مَعَ الْأَذَانِ فِي آذَانِهِمَا- فَاتِحَةُ الْكِتَابِ وَ آيَةُ الْكُرْسِيِّ وَ آخِرُ سُورَةِ الْحَشْرِ وَ سُورَةُ الْإِخْلَاصِ وَ الْمُعَوِّذَتَانِ.
(The book) ‘Da’aim Al Islam’ –
From Ali-asws: ‘Rasool-Allah-saww said: ‘One for whom a newborn is born, let him proclaim Azaan in his right ear, and let him proclaim Iqaama in the left, for that is a protection from the Satan-la, and he-saww instructed for that to be done with Al-Hassan-asws and Al-Husayn-asws, and along with the Azaan in their-asws ears, reading Surah Al Fatiha, and Ayat Al Kursi, and end of Surah Al Hashr, and Surah Al Ikhlas, and Al Mawaazateyn’.[88]
87 الْهِدَايَةُ، قَالَ النَّبِيُّ ص كُلُّ امْرِئٍ مُرْتَهَنٌ بِعَقِيقَتِهِ وَ مَنْ وُلِدَ لَهُ وَلَدٌ فَلْيُؤَذِّنْ فِي أُذُنِهِ الْأَيْمَنِ وَ لْيُقِمْ فِي الْأَيْسَرِ وَ يُحَنِّكُهُ بِمَاءِ الْفُرَاتِ سَاعَةَ يُولَدُ إِنْ قَدَرَ عَلَيْهِ وَ يُسَمِّي بِأَحْسَنِ الْأَسْمَاءِ وَ يَكْنِيهِ بِأَحْسَنِ الْكُنَى وَ لَا يَكْنِيهِ بِعِيسَى وَ لَا بِالْحَكَمِ وَ لَا بِالْحَارِثِ وَ لَا بِأَبِي الْقَاسِمِ إِذَا كَانَ الِاسْمُ مُحَمَّداً وَ أَصْدَقُ الْأَسْمَاءِ مَا سُمِّيَ بِالْعُبُودِيَّةِ وَ أَفْضَلُهَا أَسْمَاءُ الْأَنْبِيَاءِ.
(The book) ‘Al Hidaya’ –
The Prophet-saww said: ‘Every person is pledged with his Aqeeqa, and the one a newborn is born for him, let him proclaim Azaan in his right ear and let him proclaim Iqaama in the left, and let him make him taste the water of Euphrates at the time of its birth if able upon, and him should be named with best of the names, and teknonymed with best of the teknonyms, and he cannot be teknonymed with Isa-as, nor with Al Hakam, nor with Al Haris, nor as Abu Al Qasim, when the name was Muhammad, and most truthful of the names is what is named with the servitude, and their best are names of the Prophets-as’.[89]
88 وَ قَالَ النَّبِيُّ ص لِفَاطِمَةَ ع اثْقُبِي عَلَى أُذُنِ ابْنَيَّ الْحَسَنِ وَ الْحُسَيْنِ خِلَافاً عَلَى الْيَهُودِ.
And the Prophet-saww said to (Syeda) Fatima-asws: ‘Perforate upon the ears of my-saww two sons-asws Al-Hassan-asws and Al-Husayn-asws, in opposition to the Jews!’[90]
89 وَ قَالَ الصَّادِقُ ع يُعَقُّ عَلَى الْمَوْلُودِ وَ يُثْقَبُ أُذُنُهُ وَ يُوزَنُ شَعْرُهُ بَعْدَ مَا يُجَفَّفُ بِفِضَّةٍ وَ يُتَصَدَّقُ بِهِ كُلُّ ذَلِكَ يَوْمَ السَّابِعِ.
And Al-Sadiq-asws said: ‘Perform Aqeeqa upon the newborn and perforate its ears, and weigh his hair with silver after it has dried and donate it, all of that being on the seventh day’.[91]
90 وَ قَالَ الصَّادِقُ ع الْخِتَانُ سُنَّةٌ فِي الرِّجَالِ مَكْرُمَةٌ لِلنِّسَاءِ.
And Al-Sadiq-asws said: ‘The circumcision is a Sunnah in the men, an honour for the women’.[92]
91 وَ فِي حَدِيثٍ آخَرَ أَنَّ الْأَرْضَ تَضِجُّ إِلَى اللَّهِ مِنْ بَوْلِ الْأَغْلَفِ.
And in another Hadeeth: ‘The earth clamours to Allah-azwj from urine of the uncircumcised’.[93]
باب 108 الأسماء و الكنى
CHAPTER 108 – THE NAMES AND THE TEKNONYMS
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص نَهَى عَنْ أَرْبَعِ كُنًى عَنْ أَبِي عِيسَى وَ عَنْ أَبِي الْحَكَمِ وَ عَنْ أَبِي مَالِكٍ وَ عَنْ أَبِي الْقَاسِمِ إِذَا كَانَ الِاسْمُ مُحَمَّداً.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Ibn Al Mugheira, from Al Sakuni,
From Al-Sadiq-asws, from his-asws forefathers-asws: ‘The Prophet-saww prohibited from four teknonyms of ‘Abu Isa’, and of ‘Abu Al-Hakam’, and of ‘Abu Malik’, and of ‘Abu Al-Qasim’, when the name was ‘Muhammad’’.[94]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَى مِنْبَرِهِ أَلَا إِنَّ خَيْرَ الْأَسْمَاءِ عَبْدُ اللَّهِ وَ عَبْدُ الرَّحْمَنِ وَ حَارِثَةُ وَ هَمَّامٌ وَ شَرُّ الْأَسْمَاءِ ضِرَارٌ وَ مُرَّةُ وَ حَرْبٌ وَ ظَالِمٌ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Abu Abdullah, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said upon his-saww pulpit: ‘Indeed! The best names are ‘Abdullah’, and ‘Abdul Rahman’, and ‘Harisa’, and ‘Hammam’, and the evilest of the names are ‘Zirar’, and ‘Murrah’, and ‘Harb’, and ‘Zalim’’[95]
3- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سَمَّى رَسُولُ اللَّهِ ص حَسَناً يَوْمَ السَّابِعِ وَ اشْتَقَّ مِنِ اسْمِ الْحَسَنِ حُسَيْناً وَ ذَكَرَ أَنَّهُ لَمْ يَكُنْ بَيْنَهُمَا إِلَّا الْحَمْلُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – By the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww named Hassan-asws on the seventh day, and derived ‘Husayn’ from the name ‘Al-Hassan’ – and he-asws mentioned that there did not happen to be between the two except for the shortest gap’.[96]
4- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يُغَيِّرُ الْأَسْمَاءَ الْقَبِيحَةَ فِي الرِّجَالِ وَ الْبُلْدَانِ.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww used to change the ugly names among the men and the cities’.[97]
5- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَمُّوا أَسْقَاطَكُمْ فَإِنَّ النَّاسَ إِذَا دُعُوا يَوْمَ الْقِيَامَةِ بِأَسْمَائِهِمْ تَعَلَّقَ الْأَسْقَاطُ بِآبَائِهِمْ فَيَقُولُونَ لِمَ لَمْ تُسَمُّونِي
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Name your miscarriages, for when the people are called on the Day of Qiyamah with their names, the miscarried (children) will adhere to their fathers. They will say, ‘Why didn’t you name me?’’
قَالَ فَقَالُوا يَا رَسُولَ اللَّهِ هَذَا مَنْ عَرَفْنَا أَنَّهُ ذَكَرٌ سَمَّيْنَاهُ بِاسْمِ الذُّكُورِ وَ مَنْ عَرَفْنَاهُ أُنْثَى سَمَّيْنَاهَا بِاسْمِ الْإِنَاثِ أَ رَأَيْتَ مَنْ لَمْ يَسْتَبِنْ خَلْقُهُ كَيْفَ نُسَمِّيهِ
He-asws said: ‘They said, ‘O Rasool-Allah-saww! This is from one we recognise as being male so we will name him with the male names, and one we recognise as being female we name her with the female name. What is your-saww view of the one who creation is not clear? How can we name him?’
قَالَ بِالْأَسْمَاءِ الْمُشْتَرَكَةِ مِثْلِ زَائِدَةَ وَ طَلْحَةَ وَ عَنْبَسَةَ وَ حَمْزَةَ.
He-asws said: ‘With the shared names like ‘Zaidah’, and ‘Talha’, and ‘Anbasa’, and ‘Hamza’’.[98]
6- ع، علل الشرائع ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع سَمُّوا أَوْلَادَكُمْ فَإِنْ لَمْ تَدْرُوا أَ ذَكَرٌ أَوْ أُنْثَى فَسَمُّوهُمْ بِالْأَسْمَاءِ الَّتِي تَكُونُ لِلذَّكَرِ وَ الْأُنْثَى فَإِنَّ أَسْقَاطَكُمْ إِذَا لَقُوكُمْ فِي الْقِيَامَةِ وَ لَمْ تُسَمُّوهُمْ يَقُولُ السِّقْطُ لِأَبِيهِ أَلَّا سَمَّيْتَنِي وَ قَدْ سَمَّى رَسُولُ اللَّهِ ص مُحَسِّناً قَبْلَ أَنْ يُولَدَ.
(The book) ‘Ilal Al Sharaie’, (and) ‘Al Khisaal’ –
(The Hadeeth) ‘Al-Arbamiya’, Amir Al-Momineen-asws said: ‘Name your children! If you do not know whether it will be male or female, name them so that they can be used for both males and females. If they are miscarried, when they meet you in the Qiyamah and you did not name them, the miscarried child will say to its father, ‘Why didn’t you name me?’ And Rasool-Allah-saww had named ‘Mohsin’ before he-asws was blessed (to his parents-asws).[99]
7- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ أَشْيَمَ عَنِ الرِّضَا ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ لِمَ سَمَّوُا الْعَرَبُ أَوْلَادَهُمْ بِكَلْبٍ وَ نَمِرٍ وَ فَهْدٍ وَ أَشْبَاهِ ذَلِكَ
(The book) ‘Ma’any Al Akhbar’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – My father, from Sa’ad, from Ibn Isa, from Ibn Fazzal, from Ahmad Bin Asheym.
From Al-Reza-asws, (he the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! Why do the Arabs name their children as ‘Kalb’ (dog), and ‘Nimr’ (tiger), and ‘Fahd’ (lion), and resembling that?’
قَالَ كَانَتِ الْعَرَبُ أَصْحَابَ حَرْبٍ فَكَانَتْ تُهَوِّلُ عَلَى الْعَدُوِّ بِأَسْمَاءِ أَوْلَادِهِمْ وَ يُسَمُّونَ عَبِيدَهُمْ- فَرَجْ وَ مُبَارَكْ وَ مَيْمُونْ [فَرَجاً وَ مُبَارَكاً وَ مَيْمُوناً] وَ أَشْبَاهَ ذَلِكَ يَتَيَمَّنُونَ بِهَا.
He-asws said: ‘The Arabs were people of wars, so they were striking terror upon the enemies by names of their children, and they were naming their slaves as ‘Faraj’, and ‘Mubarak’, and ‘Maymoun’ (for females) ‘Faraja’, and ‘Mubaraka’, and ‘Maymouna’, and resembling that for auspiciousness with it’.[100]
8- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا سَمَّيْتُمُ الْوَلَدَ مُحَمَّداً فَأَكْرِمُوهُ وَ أَوْسِعُوا لَهُ فِي الْمَجْلِسِ وَ لَا تُقَبِّحُوا لَهُ وَجْهاً.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When you name the child as ‘Muhammad’, honour him and make space for him in the gathering, and do not make your face ugly toward him (frown)’.[101]
9 صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع مِثْلَهُ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws – similar to it.[102]
10- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ قَوْمٍ كَانَتْ لَهُمْ مَشُورَةٌ فَحَضَرَ مَعَهُمْ مَنِ اسْمُهُ مُحَمَّدٌ أَوْ حَامِدٌ أَوْ مَحْمُودٌ أَوْ أَحْمَدُ فَأَدْخَلُوهُ فِي مَشُورَتِهِمْ إِلَّا خِيرَ لَهُمْ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, by this chain, said: ‘Rasool-Allah-saww said: ‘There are none from a people having consultation for them, so there is present with them someone whose name is ‘Muhammad’, or ‘Hamid’, or ‘Mahmoud’, or ‘Ahmad’, so they include him in their consultations except it would be better for them’.[103]
11 صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع مِثْلَهُ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws – similar to it.[104]
12- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ مَائِدَةٍ وُضِعَتْ وَ حَضَرَ عَلَيْهَا مَنِ اسْمُهُ أَحْمَدُ أَوْ مُحَمَّدٌ إِلَّا قُدِّسَ ذَلِكَ الْمَنْزِلُ فِي كُلِّ يَوْمٍ مَرَّتَيْنِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, by this chain, said: ‘Rasool-Allah-saww said: ‘There is none from a meal placed and there is presented upon it someone whose name is ‘Ahmad’, or ‘Muhammad’ except that dwelling is sanctified twice during every day’.[105]
13 صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع مِثْلَهُ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws – similar to it.[106]
14- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ حُمَيْدٍ الرَّازِيِّ عَنْ إِبْرَاهِيمَ بْنِ الْمُخْتَارِ عَنِ النَّضْرِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ عَنِ الْأَصْبَغِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَا مِنْ أَهْلِ بَيْتٍ فِيهِمُ اسْمُ نَبِيٍّ إِلَّا بَعَثَ اللَّهُ إِلَيْهِمْ مَلَكاً يُقَدِّسُهُمْ بِالْغَدَاةِ وَ الْعَشِيِ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Muhammad Bin Suleyman, from Muhammad Bin Humeyd Al Razy, from Ibrahim Bin Al Mukhtar, from Al Nazr Bin Humeyd, from Abu Is’haq, from Al Asbagh,
From Amir Al-Momineen-asws’, may the Salawaat of Allah-azwj upon him-asws: ‘Rasool-Allah-saww said: ‘There is no family among them is a name of a Prophet-as except Allah-azwj will Dispatch an Angel to them to sanctify them in the morning and the evening’.[107]
15 ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ سَهْلِ بْنِ فِيرُوزَانَ عَنْ مُحَمَّدِ بْنِ حُمَيْدٍ مِثْلَهُ وَ زَادَ فِي آخِرِهِ قَالَ أَبُو إِسْحَاقَ وَ ذَكَرَ مِثْلَ ذَلِكَ فِي لَيْلِهِمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ahmad Bin Shal Bin Feyruzan, from Muhammad Bin Humeyd,
Similar to it, and there is an addition in its end, ‘Abu Ishaq said, ‘And he-saww mentioned like that regarding their nights’.[108]
قَالَ أَبُو إِسْحَاقَ قَالَ الْأَصْبَغُ وَ رَفَعَهُ وَ مَا مِنْ قَوْمٍ وُلِدَ فِيهِمْ مَوْلُودٌ ذَكَرٌ إِلَّا حَدَثَ فِيهِمْ عِزٌّ لَمْ يَكُنْ.
Abu Is’haq said, ‘Al Asbagh said, and raised it – (Amir Al-Momineen-asws) said: ‘And there are none from a people a male newborn is born among them except honour occurs among them which had not been’.[109]
16- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ رَجُلٍ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ رَفَعَهُ إِلَى عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُسَمُّوا أَوْلَادَكُمُ الْحَكَمَ وَ لَا أَبَا الْحَكَمِ فَإِنَّ اللَّهَ هُوَ الْحَكَمُ.
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ash’ary, from Al Barqy, from a man, from Ibn Asbaad, from his uncle raising it to,
Ali-asws said: ‘Rasool-Allah-saww said: ‘Neither name your children as ‘Al-Hakam’, nor as ‘Abu Al-Hakam’, for Allah-azwj, He-azwj is ‘Al Hakam’ (the Judge)’.[110]
17- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ عُمَرَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَصْدَقُ الْأَسْمَاءِ مَا سُمِّيَ بِالْعُبُودِيَّةِ وَ خَيْرُهَا أَسْمَاءُ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from Ibn Fazzal, from Sa’alba, from Ma’mar Bin Umar,
From Abu Ja’far-asws having said: ‘The most truthful of the names what is named with the servitude, and best of these are names of the Prophets-as, may the Salawaat of Allah-azwj be upon them-asws’.[111]
18- ضا، فقه الرضا عليه السلام سَمِّهِ بِأَحْسَنِ الِاسْمِ وَ كَنِّهِ بِأَحْسَنِ الْكُنَى وَ لَا تُكَنِّي بِأَبِي عِيسَى وَ لَا بِأَبِي الْحَكَمِ وَ لَا بِأَبِي الْحَارِثِ وَ لَا بِأَبِي الْقَاسِمِ إِذَا كَانَ الِاسْمُ مُحَمَّداً وَ سَمِّهِ يَوْمَ السَّابِعِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws: ‘Name him with the best of the names and teknonym him with the best of the teknonyms, and do not teknonym as ‘Abu Isa’, nor as ‘Abu Al-Hakam’, nor as ‘Abu Al-Haris’, nor as ‘Abu Al-Qasim’, when the names was ‘Muhammad’, and name him on the seventh day’.[112]
19- شي، تفسير العياشي عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّا نُسَمِّي بِأَسْمَائِكُمْ وَ أَسْمَاءِ آبَائِكُمْ فَيَنْفَعُنَا ذَلِكَ
(The book) ‘Tafseer Al Ayyashi’ – From Rabie Bin Abdullah who said,
‘It was said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! We tend to name (the children) with your-asws names and names of your-asws forefathers-asws, so that it benefits us!’
فَقَالَ إِي وَ اللَّهِ وَ هَلِ الدِّينُ إِلَّا الْحُبُّ قَالَ اللَّهُ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ.
He-asws said: ‘Yes, by Allah-azwj, and is the religion except the love? Allah-azwj Says: ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; and Allah is Forgiving, Merciful’ [3:31]’.[113]
20- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَا يَنْحَلُ أَحَدُكُمْ وَلَدَهُ الِاسْمُ الْحَسَنُ فَلْيُحْسِنْ أَحَدُكُمْ اسْمَ وَلَدِهِ.
(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: ‘The first of what one of you can give his child is the good name, so let everyone of you give his child a good name’.[114]
21- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص نِعْمَ الْأَسْمَاءُ عَبْدُ اللَّهِ وَ عَبْدُ الرَّحْمَنِ الْأَسْمَاءُ الْمُعَبِّدَةُ وَ شَرُّهَا هَمَّامٌ وَ الْحَارِثُ وَ أَكْرَهُ مُبَارَكْ وَ بَشِيرْ وَ مَيْمُونْ [مُبَارَكاً وَ بَشِيراً وَ مَيْمُوناً] لِئَلَّا يُقَالَ ثَمَّ مُبَارَكٌ ثَمَّ بَشِيرٌ ثَمَّ مَيْمُونٌ
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘Best of the names is ‘Abdullah’, and ‘Abdul Rahman’, the names of servitude, and their evillest are ‘Hammam’, and ‘Al-Haris’, and I-asws dislike ‘Mubarak’, and ‘Bashir’, and ‘Maymoun’ (female version – ‘Mubaraka’, and ‘Bashira’, and ‘Maymouna’), lest it be said, ‘There is Mubarak’, ‘There is Bashir’, ‘There is Maymoun’’.
وَ قَالَ لَا تُسَمُّوا شِهَابْ [شِهَاباً] فَإِنَّ شِهَابْ [شِهَاباً] اسْمٌ مِنْ أَسْمَاءِ النَّارِ.
Do not name as ‘Shihab’ (female – ‘Shihaba’), for ‘Shihab’ (Shihaba) is a name from names of the Hellfire’.[115]
22- مَجَالِسُ الشَّيْخِ، عَنْ أَبِي الْحَسَنِ عَنْ خَالِهِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ حَكِيمِ بْنِ دَاوُدَ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَمِّهِ عَاصِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ وُلِدَ لَهُ ثَلَاثَةُ بَنِينَ وَ لَمْ يُسَمِّ أَحَدَهُمْ مُحَمَّداً فَقَدْ جَفَانِي.
(The book) ‘Majaalis’ of the sheykh, from Abu Al-Hassan, from his maternal uncle Ja’far Bin Muhammad Qawlawiya, from Hakeem Bin Dawood, from Salama Bin Al Khattab, from Suleyman Bin Sama’at, from his uncle Aasim,
From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘One for whom three sons are born and he does not name one of them Muhammad-saww, he has forsaken me-saww (so he treated me-saww unfairly)!’[116]
23- كِتَابُ الْمُسْتَدْرَكِ، لِابْنِ بِطْرِيقٍ نَقْلًا مِنْ كِتَابِ فَضَائِلِ الصَّحَابَةِ لِلسَّمْعَانِيِّ بِإِسْنَادِهِ عَنْ مُنْذِرِ الثَّوْرِيِّ عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنْ وُلِدَ لَكَ غُلَامٌ فَسَمِّهِ بِاسْمِي وَ كَنِّهِ بِكُنْيَتِي وَ هُوَ لَكَ رُخْصَةٌ دُونَ النَّاسِ.
The book ‘Al Mustadrak’ of Ibn Tareeq, copying from the book ‘Fazaail Al Sahaba’ of Al Sam’any, by his chain, from Munzir Al Sowry, from Muhammad Bin Al Hanafiya,
From his father-asws having said: ‘Rasool-Allah-saww said: ‘If a boy is born for you, name him with my-asws name and teknonym him with my-saww teknonym, and it is an allowance for you rather than the people’.[117]
24- عُدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص مَنْ وُلِدَ لَهُ أَرْبَعَةُ أَوْلَادٍ وَ لَمْ يُسَمِّ أَحَدَهُمْ بِاسْمِي فَقَدْ جَفَانِي.
(The book) ‘Uddat Al Daie’ –
From the Prophet-saww: ‘One for whom four children are born and he does not name one of them with my-saww name, he has forsaken me-saww’.[118]
25- وَ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَا يَدْخُلُ الْفَقْرُ بَيْتاً فِيهِ اسْمُ مُحَمَّدٍ أَوْ أَحْمَدَ أَوْ عَلِيٍّ أَوِ الْحَسَنِ أَوِ الْحُسَيْنِ أَوْ جَعْفَرٍ أَوْ طَالِبٍ أَوْ عَبْدِ اللَّهِ أَوْ فَاطِمَةَ مِنَ النِّسَاءِ.
And from Suleyman Al Ja’fari who said,
‘I heard Abu Al-Hassan-asws saying: ‘The poverty does not enter a house wherein is a name ‘Muhammad’, or ‘Ahmad’, or ‘Ali’, or ‘Al-Hassan’ of ‘Al-Husayn’, or ‘Ja’far’, or ‘Talib’, or ‘Abdullah’, or ‘Fatima’ from the women’.[119]
26- وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ الشَّيْطَانَ إِذَا سَمِعَ مُنَادِياً يُنَادِي يَا مُحَمَّدُ يَا عَلِيُّ ذَابَ كَمَا يَذُوبُ الرَّصَاصُ.
And from Abu Ja’far-asws: ‘When the Satan-la hears a caller calling out, ‘O Muhammad’, or ‘O Ali’, melts just as the lead melts’.[120]
27- وَ قَالَ الرِّضَا ع الْبَيْتُ الَّذِي فِيهِ اسْمُ مُحَمَّدٍ يُصْبِحُ أَهْلُهُ بِخَيْرٍ وَ يُمْسُونَ بِخَيْرٍ.
And Al-Reza-asws said: ‘The house in which is a name ‘Muhammad’, its people come to a morning with goodness, and come to an evening with goodness’.[121]
28- وَ عَنِ الصَّادِقِ ع لَا يُولَدُ لَنَا مَوْلُودٌ إِلَّا سَمَّيْنَاهُ مُحَمَّداً فَإِذَا مَضَى سَبْعَةُ أَيَّامِ فَإِذَا شِئْنَا غَيَّرْنَا وَ إِلَّا تَرَكْنَا.
And from Al-Sadiq-asws: ‘No newborn is born for us-asws except we-asws name him as ‘Muhammad’. When seven days are past, if we-asws like we-asws change, or else we-asws leave it’.[122]
29- وَ قَالَ: اسْتَحْسِنُوا أَسْمَاءَكُمْ فَإِنَّكُمْ تُدْعَوْنَ بِهَا يَوْمَ الْقِيَامَةِ قُمْ يَا فُلَانَ بْنَ فُلَانٍ إِلَى نُورِكَ قُمْ يَا فُلَانَ بْنَ فُلَانٍ لَا نُورَ لَكَ.
And he-asws said: ‘Give yourselves good names for you will be called with these on the Day of Qiyamah, ‘Stand, O so and so to your Noor (Imam-asws)! Stand O so and so, there is no Noor (Imam-asws) for you!’’[123]
30- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السُّنَّةُ وَ الْبِرُّ أَنْ يُكَنَّى الرَّجُلُ بِاسْمِ أَبِيهِ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – from Ahmad Bin Ali, from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuni,
From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Sunnah and the righteousness is that the man should be teknonymed by the name of his father’.[124]
باب 109 فضل خدمة العيال
CHAPTER 109 – MERITS OF SERVING THE DEPENDANTS
1- جع، جامع الأخبار عَنْ عَلِيٍّ ع قَالَ: دَخَلَ عَلَيْنَا رَسُولُ اللَّهِ ص وَ فَاطِمَةُ جَالِسَةٌ عِنْدَ الْقِدْرِ وَ أَنَا أُنَقِّي الْعَدَسَ قَالَ يَا أَبَا الْحَسَنِ
(The book) ‘Jamie Al Akhbar’ –
From Ali-asws having said: ‘Rasool-Allah-saww entered to see us-asws, and (Syeda) Fatima-asws was seated by the cooking pot and I-asws was cleaning the lentils. He-saww said: ‘O Abu Al-Hassan-asws!’
قُلْتُ لَبَّيْكَ يَا رَسُولَ اللَّهِ
I-asws said: ‘Here I-asws am, O Rasool-Allah-saww!’
قَالَ اسْمَعْ مِنِّي وَ مَا أَقُولُ إِلَّا مِنْ أَمْرِ رَبِّي مَا مِنْ رَجُلٍ يُعِينُ امْرَأَتَهُ فِي بَيْتِهَا إِلَّا كَانَ لَهُ بِكُلِّ شَعْرَةٍ عَلَى بَدَنِهِ عِبَادَةُ سَنَةٍ صِيَامٍ نَهَارُهَا وَ قِيَامٍ لَيْلُهَا وَ أَعْطَاهُ اللَّهُ مِنَ الثَّوَابِ مِثْلَ مَا أَعْطَاهُ الصَّابِرِينَ- دَاوُدَ النَّبِيِّ وَ يَعْقُوبَ وَ عِيسَى ع
He-saww said: ‘Hear from me-saww and what I-saww am saying is only from the Command of my-saww Lord-azwj! There is none from a man who assists his wife in her home except for him would be, with every hair upon his body, (Rewards of) worship for a year, fasting its days and standing (in Salat) its nights, and Allah-azwj will Give him Rewards similar to what He-azwj Gives the patient ones – the Prophets-as Dawood-as, and Yaqoub-as and Isa-as’.
يَا عَلِيُّ مَنْ كَانَ فِي خِدْمَةِ الْعِيَالِ فِي الْبَيْتِ وَ لَمْ يَأْنَفْ كَتَبَ اللَّهُ اسْمَهُ فِي دِيوَانِ الشُّهَدَاءِ وَ كَتَبَ لَهُ بِكُلِّ يَوْمٍ وَ لَيْلَةٍ ثَوَابَ أَلْفِ شَهِيدٍ وَ كَتَبَ لَهُ بِكُلِّ قَدَمٍ ثَوَابَ حِجَّةٍ وَ عُمْرَةٍ وَ أَعْطَاهُ اللَّهُ بِكُلِّ عِرْقٍ فِي جَسَدِهِ مَدِينَةً فِي الْجَنَّةِ
O Ali-asws! One who was in the service of the dependants in the house and does not scorn (complain), Allah-azwj will Write his name in the registers of martyrs, and write for him, with every day and night, Rewards of a thousand martyrs, and write for him with every step, Rewards of a Hajj and an Umrah, and Allah-azwj will Give him, with every drops of sweat in his body, a city in the Paradise.
يَا عَلِيُّ سَاعَةٌ فِي خِدْمَةِ الْبَيْتِ خَيْرٌ مِنْ عِبَادَةِ أَلْفِ سَنَةٍ وَ أَلْفِ حِجَّةٍ وَ أَلْفِ عُمْرَةٍ وَ خَيْرٌ مِنْ عِتْقِ أَلْفِ رَقَبَةٍ وَ أَلْفِ غَزْوَةٍ وَ أَلْفِ مَرِيضٍ عَادَهُ وَ أَلْفِ جُمُعَةٍ وَ أَلْفِ جَنَازَةٍ وَ أَلْفِ جَائِعٍ يُشْبِعُهُمْ وَ أَلْفِ عَارٍ يَكْسُوهُمْ وَ أَلْفِ فَرَسٍ يُوَجِّهُهُ فِي سَبِيلِ اللَّهِ وَ خَيْرٌ لَهُ مِنْ أَلْفِ دِينَارٍ يَتَصَدَّقُ بِهَا عَلَى الْمَسَاكِينِ وَ خَيْرٌ لَهُ مِنْ أَنْ يَقْرَأَ التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ وَ الْفُرْقَانَ وَ مِنْ أَلْفِ أَسِيرٍ أَسَرَ فَأَعْتَقَهُمْ وَ خَيْرٌ لَهُ مِنْ أَلْفِ بَدَنَةٍ يُعْطِي لِلْمَسَاكِينِ وَ لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يَرَى مَكَانَهُ مِنَ الْجَنَّةِ
O Ali-asws! An hour in service of the home is better than worship of a thousand years, and a thousand Hajj and a thousand Umrah, and better than liberating a thousand slaves, and a thousand military expeditions, and consoling a thousand sick ones, and a thousand Friday (Salats), and (attending) a thousand funeral, and a thousand hungry ones he satiates, and a thousand bare ones he clothes, and a thousand horses he diverts in the way of Allah-azwj, and better for him that a thousand Dinars he donates with upon the poor ones, and better for him than reading the Torah, and the Evangel, and the Psalms, and the Criterion (Quran), and a thousand captives he captures so he liberates them, and better for him than a thousand camels he gives to the poor, and he will not exit from the world until he sees his place from the Paradise!
يَا عَلِيُّ مَنْ لَمْ يَأْنَفْ مِنْ خِدْمَةِ الْعِيَالِ فَهُوَ كَفَّارَةٌ لِلْكَبَائِرِ وَ يُطْفِي غَضَبَ الرَّبِّ وَ مُهُورُ الْحُورِ الْعِينِ وَ تَزِيدُ فِي الْحَسَنَاتِ وَ الدَّرَجَاتِ
O Ali-asws! One who does not scorn from serving the dependants, it is an atonement for the major sins, and extinguishes Wrath of the Lord-azwj, and dowries of the Maiden Houries, and increases in the good deeds and the ranks!
يَا عَلِيُّ لَا يَخْدُمُ الْعِيَالَ إِلَّا صِدِّيقٌ أَوْ شَهِيدٌ أَوْ رَجُلٌ يُرِيدُ اللَّهُ بِهِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ.
O Ali-asws! No one will serve the dependants except a truthful, or a martyr, or a man Allah-azwj Wants good with him in the world and the Hereafter!’[125]
باب 110 الحضانة و رضاع المرأة للولد
CHAPTER 110 – THE CUSTODY AND THE WOMAN BREAST-FEEDING THE CHILD
1- شي، تفسير العياشي عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ حَوْلَيْنِ كامِلَيْنِ قَالَ مَا دَامَ الْوَلَدُ فِي الرَّضَاعِ فَهُوَ بَيْنَ الْأَبَوَيْنِ بِالسَّوِيَّةِ فَإِذَا فُطِمَ فَالْأَبُ أَحَقُّ مِنَ الْأُمِّ فَإِذَا مَاتَ الْأَبُ فَالْأُمُّ أَحَقُّ بِهِ مِنَ الْعَصَبَةِ
(The book) ‘Tafseer Al Ayyashi’ – From Dawood Bin Al Huseyn,
From Abu Abdullah-asws having said: ‘And the mothers should breastfeed their children for two years complete [2:233]. He-asws said: ‘For as long as the child is in the breast-feeding, he is between the two parents with the equality. When he weans, the father is more rightful than the mother. When the father dies, the mother is most rightful with him than the clan.
وَ إِنْ وَجَدَ الْأَبُ مَنْ يُرْضِعُهُ بِأَرْبَعَةِ دَرَاهِمَ وَ قَالَتِ الْأُمُّ لَا أُرْضِعُهُ إِلَّا بِخَمْسَةِ دَرَاهِمَ فَإِنَّ لَهُ أَنْ يَنْزِعَهُ مِنْهَا إِلَّا أَنَّ ذَلِكَ أَجْبَرُ لَهُ وَ أَقْدَمُ وَ أَرْفَقُ بِهِ أَنْ يُتْرَكَ مَعَ أُمِّهِ.
And if the father finds someone to breast-feed for four Dirhams, and the mother says, ‘No, I will breast-feed him only for five Dirhams’, it is for him to snatch him away from her, except if that is more compelling for him, more appropriate, and gentler for the child to leave him with his mother’.[126]
2- شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ- 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 لَا يَنْبَغِي لَهُ أَنْ يَقْتُرَ عَلَيْهِ.
(The book) ‘Tafseer Al Ayyashi’ – From Abu Al Sabbah who said,
‘Abu Abdullah-asws was asked about Words of Allah-azwj: And upon the heir is similar to that [2:233]. He-asws said: ‘It is not befitting for the heir that he harms the woman saying, ‘I will not let her child to come to her’, and he harms her child if there was something for them in his possession. It is not befitting for him that he be stingy upon him’.[127]
3- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُطَلَّقَةُ يُنْفَقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ هِيَ أَحَقُّ بِوَلَدِهَا أَنْ تُرْضِعَهُ مِمَّا تَقْبَلُهُ امْرَأَةٌ أُخْرَى إِنَّ اللَّهَ يَقُولُ لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ
(The book) ‘Tafseer Al-Ayyashi’ – From Al Halby,
From Abu Abdullah-asws having said: ‘The divorced woman, he should spend upon her until she places her burden (gives birth) and she is more rightful with her child if she breast-feeds him than what another woman accepting him. Allah-azwj Says: neither the mother is to be harmed by her child nor a father by his child. And upon the heir is similar to that [2:233].
إِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ أَوْ يُضَارَّ بِأُمِّهِ فِي رَضَاعِهِ وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ فَإِنْ أَرَادُوا الْفَصْلَ قَبْلَ ذَلِكَ عَنْ تَرَاضٍ مِنْهُمَا كَانَ حَسَناً وَ الْفَصْلُ هُوَ الْفِطَامُ.
He-azwj has Prohibited causing harm to the child or to his mother in his breastfeeding, and she has no right to take payment for breastfeeding him beyond two full years. But if they both wish to wean him before that by mutual consent, it is acceptable, and the weaning is the separation from breastfeeding’.[128]
4- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ قَالَ هَذَا كِتَابُ جَدِّي عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ فَقَرَأْتُ فِيهِ أَخْبَرَنِي عَلِيُّ بْنُ مُوسَى أَبُو الْحَسَنِ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص قَضَى بِابْنَةِ حَمْزَةَ لِخَالَتِهَا وَ قَالَ الْخَالَةُ وَالِدَةٌ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Abdullah Bin Ali who said, ‘This is a book of my grandfather Ubeydullah Bin Ali and I read in it,
‘Ali son of Musa Al-Hassan-asws, from his father-asws, from Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘The Prophet-saww judged for a daughter of Hamza-ra for her maternal aunt, and said: ‘The maternal aunt is (like) a mother’.[129]
5- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ مِنْ مَسَائِلِ أَيُّوبَ بْنِ نُوحٍ قَالَ: كَتَبْتُ مَعَ بَشِيرِ بْنِ يَسَارٍ جُعِلْتُ فِدَاكَ رَجُلٌ تَزَوَّجَ امْرَأَةً فَوَلَدَتْ مِنْهُ ثُمَّ فَارَقَهَا مَتَى يَجِبُ لَهُ أَنْ يَأْخُذَ وَلَدَهُ
(The book) ‘Al Saraair’ -From ‘Kitab Al Masaail’, from issues of Ayoub Bin Nuh who said,
‘I wrote with Bashir Bin Yasaar, ‘May I be sacrificed for you-asws! A man marries a woman, so she gives birth from him. Then he separates her. When is it obligatory for him to take his child?’
فَكَتَبَ إِذَا صَارَ لَهُ سَبْعُ سِنِينَ فَإِنْ أَخَذَهُ فَلَهُ وَ إِنْ تَرَكَهُ فَلَهُ.
He-asws said: ‘When seven years come for him, if he takes it, it is for him, and if he leaves him, it is for him’.[130]
6- نَهْجُ الْبَلَاغَةِ، فِي حَدِيثِهِ ع إِذَا بَلَغَ النِّسَاءُ نَصَّ الْحَقَائِقِ فَالْعَصَبَةُ أَوْلَى
(The book) ‘Nahj Al Balagah’ –
In a Hadeeth of his-asws: ‘When the women reach the stage of realities (adulthood), the paternal relatives are foremost’.[131]
وَ يُرْوَى نَصَّ الْحِقَاقِ. و النص منتهى الأشياء و مبلغ أقصاها كالنص في السير لأنه أقصى ما تقدر عليه الدابة.
And there are reporting, (about the term) ‘Nass Al-Haqaaiq’ – the ‘Nass’ is the end of the things and its extreme of its ends, like the maximum in the walking, because it is the furthest of what the animal is able upon.
باب 111 النوادر
CHAPTER 111 – THE MISCELLANEOUS
1- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ يَهَبُ لِمَنْ يَشاءُ إِناثاً أَيْ لَيْسَ مَعَهُنَّ ذَكَرٌ- وَ يَهَبُ لِمَنْ يَشاءُ الذُّكُورَ أَيْ لَيْسَ مَعَهُمْ أُنْثَى- أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً جَمِيعاً يَجْمَعُ لَهُ الْبَنِينَ وَ الْبَنَاتِ.
(The book) ‘Tafseer Al Qummi’ – In a report of Abu Al Jaroud,
From Abu Ja’far-asws regarding His-azwj Words: He Grants to whom He pleases daughters – I.e., there isn’t any male with them – and Grants to whom He pleases sons [42:49] – i.e., there isn’t any female with them – Or He Pairs them as males and females [42:50] – together, gathering for him the sons and the daughters’.[132]
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ يَخْلُقُ ما يَشاءُ إِلَى قَوْلِهِ وَ يَجْعَلُ مَنْ يَشاءُ عَقِيماً قَالَ فَحَدَّثَنِي أَبِي عَنِ الْمَحْمُودِيِّ وَ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ
And Ali Bin Ibrahim said regarding Words of Allah-azwj: For Allah is the Kingdom of the skies and the earth. He Creates whatever He so Desires to [42:49] – up to His-azwj Words: and He Makes one He so Desires to, as barren [42:50].
أَنَّ يَحْيَى بْنَ أَكْثَمَ سَأَلَ مُوسَى بْنَ مُحَمَّدٍ عَنْ مَسَائِلَ وَ فِيهَا أَخْبِرْنَا عَنْ قَوْلِ اللَّهِ- أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً فَهَلْ يُزَوِّجُ اللَّهُ عِبَادَهُ الذُّكْرَانَ وَ قَدْ عَاقَبَ قَوْماً فَعَلُوا ذَلِكَ
He said, ‘My father narrated to me from Al Mahmoudy and Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Ismail Al Razy, from Muhammad Bin Saeed,
‘Yahya Bin Aksam asked Musa Bin Muhammad about issues, and in it was, ‘Inform us about Words of Allah-azwj: Or He Pairs them as males and females [42:50], ‘Does Allah-azwj get His-azwj two males married and He-azwj has Punished a people who had done that?’
فَسَأَلَ مُوسَى أَخَاهُ أَبَا الْحَسَنِ الْعَسْكَرِيَّ وَ كَانَ مِنْ جَوَابِ أَبِي الْحَسَنِ أَمَّا قَوْلُهُ أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُزَوِّجُ ذُكْرَانَ الْمُطِيعِينَ إِنَاثاً مِنَ الْحُورِ الْعِينِ وَ إِنَاثَ الْمُطِيعَاتِ مِنَ الْإِنْسِ ذُكْرَانَ الْمُطِيعِينَ
Musa asked his brother Abu Al-Hassan Al-Askari-asws, and it was from the reply of Abu Al-Hassan-asws: ‘As for His-azwj Words: Or He Pairs them as males and females [42:50], Allah-azwj Blessed and Exalted get the obedient males to be married to the Maiden Houries, and the obedience females from the humans to be married to the obedient males!
وَ مَعَاذَ اللَّهِ أَنْ يَكُونَ الْجَلِيلُ عَنَى مَا لَبَّسْتَ عَلَى نَفْسِكَ تَطْلُبُ الرُّخْصَةَ لِارْتِكَابِ الْمَأْثَمِ فَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً- يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً إِنْ لَمْ يَتُبْ.
And Allah-azwj Forbid that the Majestic could have Meant what you are confusing upon yourself, seeking permission to indulge in the sins! And one who does that, indulges in sin [25:68] The Punishment would be doubled for him on the Day of Judgment, and he would be therein eternally in disgrace [25:69], if he does not repent’.[133]
2- شي، تفسير العياشي عَنْ يُوسُفَ الْعِجْلِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ- وَ أَخَذْنَ مِنْكُمْ مِيثاقاً غَلِيظاً قَالَ الْمِيثَاقُ الْكَلِمَةُ الَّتِي عُقِدَ بِهَا النِّكَاحُ وَ أَمَّا قَوْلُهُ غَلِيظاً فَهُوَ مَاءُ الرَّجُلِ الَّذِي يُفْضِيهِ إِلَى الْمَرْأَةِ.
(The book) ‘Tafseer Al Ayyashi’ – From Yusuf Al Ijaly who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: and they have taken from you a thick covenant? [4:21]. He-asws said: ‘The covenant is the phrase which the marriage is tied with, and as for Him-azwj Word: thick, it is water (seminal fluid) of the man which he pours into the woman’.[134]
3- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ حَرَّمَ عَلَيْنَا نِسَاءَ النَّبِيِّ ص يَقُولُ اللَّهُ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ.
(The book) ‘Tafseer Al Ayyashi’ – From Al-Husayn Bin Zayd who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj has Prohibited unto us wives of the Prophet-saww, and Allah-azwj Said: And you cannot marry from the women whom your fathers married [4:22]’’.[135]
4- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: قُلْتُ لَهُ أَ رَأَيْتَ قَوْلَ اللَّهِ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ وَ لا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْواجٍ قَالَ إِنَّمَا عَنَى بِهِ الَّتِي حَرَّمَ عَلَيْهِ فِي هَذِهِ الْآيَةِ- حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ.
(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,
From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I said to him-asws, ‘What is your-asws view of the Words of Allah-azwj: The women are not Permissible for you afterwards, nor for you to replace them with (other) wives [33:52]. He-asws said: ‘But rather He-azwj Meant by it those who are Prohibited unto him in this Verse: Prohibited unto you are your mothers [4:23]’’.[136]
5- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ شِرْكِ الشَّيْطَانِ قَوْلِهِ- وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ قَالَ مَا كَانَ مِنْ مَالٍ حَرَامٍ فَهُوَ شِرْكُ الشَّيْطَانِ
(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,
From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the participation of Satan-la in His-azwj Words: and participate in their wealth and their children and promise them!” [17:64]. He-asws said: ‘Whatever was from the unlawful wealth, it is a participation of Satan-la’.
قَالَ وَ يَكُونُ مَعَ الرَّجُلِ حِينَ يُجَامِعُ فَيَكُونُ الْوَلَدُ مِنْ نُطْفَتِهِ وَ نُطْفَةِ الرَّجُلِ إِذَا كَانَ حَرَاماً.
He-asws said: ‘And he-la would be with the man when he has marital relations so the child would be from his-la seed and seed of the man, when it was unlawful (relationship)’.[137]
باب 112 الطلاق و أحكامه و شرائطه و أقسامه
CHAPTER 112 – THE DIVORCE AND ITS RULINGS, AND ITS CONDITIONS, AND ITS TYPES
1- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثَلَاثاً فِي مَجْلِسٍ وَاحِدٍ فَقِيلَ لَهُ إِنَّهَا وَاحِدَةٌ فَقَالَ أَنْتَ امْرَأَتِي فَقَالَتْ لَا أَرْجِعُ إِلَيْكَ أَبَداً
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about a man who divorces his wife thrice in one sitting. It was said to him, ‘It is (considered as) one!’ He said, ‘You are my wife’. She said, ‘I will not return to you, ever!’
فَقَالَ لَا يَحِلُّ لِأَحَدٍ يَتَزَوَّجُهَا غَيْرُهُ.
He-asws said: ‘It is not Permissible for anyone to marry her, other than him’.[138]
2- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فَقَالَ: إِيَّاكُمْ وَ ذَوَاتِ الْأَزْوَاجِ الْمُطَلَّقَاتِ عَلَى غَيْرِ السُّنَّةِ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from one of his companions,
From Abu Abdullah-asws having said: ‘Beware of the ones with husbands, the ones divorced upon other than the Sunnah!’
قَالَ قُلْتُ فَرَجُلٌ طَلَّقَ امْرَأَتَهُ مِنْ هَؤُلَاءِ وَ لِي بِهَا حَاجَةٌ
He (the narrator) said, ‘I said, ‘A man divorces his wife from them, and for me there is a need for her’.
فَقَالَ فَتَلْقَاهُ بَعْدَ مَا طَلَّقَهَا وَ انْقَضَتْ عِدَّةُ صَاحِبِهَا فَتَقُولُ طَلَّقْتَ فُلَانَةَ فَإِذَا قَالَ نَعَمْ فَقَدْ صَارَتْ تَطْلِيقَةً عَلَى طُهْرٍ فَدَعْهَا مِنْ حِينَ طَلَّقَهَا تِلْكَ التَّطْلِيقَةَ حَتَّى تَنْقَضِيَ عِدَّتُهَا ثُمَّ تَزَوَّجْهَا فَقَدْ صَارَتْ تَطْلِيقَةَ بَائِنٍ.
He-asws said: ‘Meet him after he has divorced her and the waiting period has already expired, and say, ‘Have you divorced so and so woman?’ When he says, ‘Yes’, so it has become a divorce upon a pure period. Leave her from when he had divorced her that divorce until her waiting period has expired, then marry her, for the divorce has become irrevocable’.[139]
3- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ قَالَ يُفْعَلُ بِهِ مِثْلُ مَا ذُكِرَ فِي الْحَدِيثِ الَّذِي قَبْلَهُ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umery, from Hafs Bin Al Bakhtari,
From Abu Abdullah-asws regarding a man who divorces his wife. He-asws said: ‘He will deal with it similar to what has been mentioned in the Hadeeth which is before it’.[140]
4- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ طُلِّقَتْ عَلَى غَيْرِ السُّنَّةِ مَا تَقُولُ فِي تَزْوِيجِهَا
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Aban,
From Abdul Rahman son of Abu Abdullah-asws who said, ‘I asked Abu Abdullah-asws about a woman divorced upon other than the Sunnah, ‘What do you-asws say regarding her remarrying?’
قَالَ تُزَوَّجُ وَ لَا تُتْرَكُ.
He-asws said: ‘She should be married and not left alone’.[141]
5- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّنْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً ثُمَّ تَمَتَّعَ مِنْهَا آخَرُ هَلْ تَحِلُّ لِلْأَوَّلِ قَالَ لَا.
(The book) ‘Kitab Haseen Bin Saeed’, and ‘Al Nawadir’ – Hammad Bin Isa, from Hareyz. From Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the one who divorces his wife thrice, then another one enjoyed from her, ‘Is she lawful for the first one?’ He-asws said: ‘No’.[142]
6- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ طَلَّقَ ثَلَاثاً وَ لَمْ يُرَاجِعْ حَتَّى تَبِينَ- فَلا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِذَا تزوج [تَزَوَّجَتْ] زَوْجاً وَ دَخَلَ بِهَا حَلَّتْ لِزَوْجِهَا الْأَوَّلِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Muhammad Bin Qays who said,
‘I heard Abu Ja’far-asws saying: ‘One who divorces thrice and does not return until it is irrevocable, So if he divorces her (for a third time), she would not be lawful to him afterwards until she marries another husband [2:230]. When she marries a husband and he consummates with her, she is lawful for her first husband (for marriage)’.[143]
7- ين، كتاب حسين بن سعيد و النوادر زُرْعَةُ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ فَتَزَوَّجَهَا رَجُلٌ آخَرُ وَ لَمْ يَصِلْ إِلَيْهَا حَتَّى طَلَّقَهَا تَحِلُّ لِلْأَوَّلِ
The book of Haseen Bin Saeed and ‘Al Nawadir’ – Zur’ah, from Sama’at who said,
‘I asked him-asws about a man who divorces his wife, so she marries another and he does not connect to her until he divorces her, ‘Is she lawful for the first one?’
قَالَ لَا حَتَّى يَذُوقَ عُسَيْلَتَهَا.
He-asws said: ‘No, until he has tasted her honey’.[144]
8- ين، كتاب حسين بن سعيد و النوادر أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْمُثَنَّى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ طَلَاقاً لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَيَتَزَوَّجُهَا عَبْدٌ هَلْ يَهْدِمُ الطَّلَاقَ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ahmad Bin Muhammad, from Al Musanna, from Is’haq Bin Ammar who said,
‘I asked Abu Abdullah-asws about a man who divorces his wife with such a divorce, she is not lawful for him until she marries another husband. So, a slave marries her. Does it demolish the (the first) divorce (so the earlier man can remarry her)?’
قَالَ نَعَمْ يَقُولُ اللَّهُ فِي كِتَابِهِ- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هُوَ أَحَدُ الْأَزْوَاجِ.
He-asws said: ‘Yes. Allah-azwj Says in His-azwj Book: until she marries another husband [2:230], and he is one of the husbands (who if divorces, the previous husband can be a candidate for marry her).[145]
9- ين، كتاب حسين بن سعيد و النوادر الْقَاسِمُ عَنْ رِفَاعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُطَلِّقُ امْرَأَتَهُ تَطْلِيقَةً وَاحِدَةً فَتَبِينُ مِنْهُ ثُمَّ تَتَزَوَّجُ آخَرَ فَطَلَّقَهَا عَلَى السُّنَّةِ ثُمَّ يَتَزَوَّجُهَا الْأَوَّلُ عَلَى كَمْ هِيَ مَعَهُ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Qasim, from Rifa’at who said,
‘I said to Abu Abdullah-asws, ‘The man divorces his wife with one divorce, she becomes irrevocably divorced from him. Then she marries another, and he divorces her upon the Sunnah. Then the first one marries her, regardless of how long she has been with him?’
قَالَ عَلَى غَيْرِ شَيْءٍ يَا رِفَاعَةُ كَيْفَ إِذَا طَلَّقَهَا ثَلَاثاً ثُمَّ تَزَوَّجَهَا ثَانِيَةً اسْتَقْبَلَ الطَّلَاقَ فَإِذَا طَلَّقَهَا وَاحِدَةً كَانَتْ عَلَى ثِنْتَيْنِ.
He-asws said: ‘Upon nothing, O Rifa’at! How would it be if he divorces thrice, then the second marries her. The divorce count is resumed. When he has divorced her once, he would be upon twice’.[146]
10- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ نَكَحَتْ بَعْدَهُ رَجُلًا غَيْرَهُ ثُمَّ طَلَّقَهَا فَنَكَحَتْ زَوْجَهَا الْأَوَّلَ فَقَالَ هِيَ عَلَى تَطْلِيقَةٍ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Aasim, from Muhammad Bin Qays,
From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about a man who divorces his wife with a divorce. She marries another man after him. Then he divorces her, so she marries the first husband. He-asws said: ‘She is upon one divorce’.[147]
ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ- ثُمَّ إِنَّهَا تَزَوَّجَتْ رَجُلًا مُتْعَةً ثُمَّ إِنَّهُمَا افْتَرَقَا هَلْ يَحِلُّ لِزَوْجِهَا الْأَوَّلِ أَنْ يُرَاجِعَهَا
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at who said,
‘I asked Abu Abdullah-asws about a man who divorces his wife. Then she marries a man in Mut’ah. Then they separate. ‘Is she lawful for her first husband to marry her?’
قَالَ لَا حَتَّى تَدْخُلَ فِي مِثْلِ الَّذِي خَرَجَتْ مِنْهُ.
He-asws said: ‘No, until she enters into similar to which she had exited from’.[148]
11- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ تَطْلِيقَةً وَاحِدَةً حَتَّى مَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَهَا رَجُلٌ غَيْرُهُ ثُمَّ إِنَّ الرَّجُلَ مَاتَ أَوْ طَلَّقَهَا فَرَاجَعَهَا زَوْجُهَا الْأَوَّلُ قَالَ هِيَ عِنْدِي عَلَى تَطْلِيقَتَيْنِ بَاقِيَتَيْنِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about a man who divorces his wife with one divorce until her waiting period expires. Then another man marries her. Then the man dies or divorces her, so she returns to her first husband. He-asws said: ‘In my-asws view she is upon two remaining divorces’.[149]
12- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: هِيَ عِنْدِي عَلَى ثَلَاثٍ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Rifa’at,
From Abu Abdullah-asws having said: ‘In my-asws view she is upon three’.[150]
13- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ وَ الْقَاسِمُ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ تَبِينُ ثُمَّ تَزَوَّجُ رَجُلًا غَيْرَهُ قَالَ انْهَدَمَ الطَّلَاقُ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazalah and Al Qasim, from Rifa’at,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked about the irrevocably divorced, then another man marries her. He-asws said: ‘The divorce is invalidated’.[151]
14- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ عَلَى السُّنَّةِ فَيَتَمَتَّعُ مِنْهَا رَجُلٌ أَ تَحِلُّ لِزَوْجِهَا الْأَوَّلِ
The book 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 divorces his wife upon the Sunnah. A man does Mutah with her. ‘Is she lawful for her first husband?’
قَالَ لَا حَتَّى يَدْخُلَ فِي مِثْلِ الَّذِي خَرَجَتْ مِنْهُ.
He-asws said: ‘No, until he (she) enters into similar to which she had exited from’.[152]
15- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ يُزَوِّجُ جَارِيَتَهُ رَجُلًا فَمَكَثَتْ عِنْدَهُ مَا شَاءَ اللَّهُ ثُمَّ طَلَّقَهَا فَرَجَعَتْ إِلَى مَوْلَاهَا أَ يَحِلُّ لِزَوْجِهَا الْأَوَّلِ أَنْ يُرَاجِعَهَا
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Al Halby who said,
‘I asked Abu Abdullah-asws about a man who marries a slave girl of a man. She remains with him for as long as Allah-azwj Desires. Then he divorces her, so she returns to her master. ‘Is she lawful for her first husband to return to her’.
قَالَ لَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ.
He-asws said: ‘No, until she marries another husband’.[153]
16- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ بَعْضُ أَصْحَابِنَا وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ تَطْلِيقَةً وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى بَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا الزَّوْجُ الْأَوَّلُ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al-Hassan Bin Mahboub, from Is’haq Bin Jareer,
From Abu Abdullah-asws, he (the narrator) said, ‘One of our companions, while I was present, asked about a man who divorces his wife one divorce. Then he leaves her until she is irrevocably divorced from him. Then the first husband marries her.
قَالَ فَقَالَ نِكَاحٌ جَدِيدٌ وَ طَلَاقٌ جَدِيدٌ لَيْسَ التَّطْلِيقَةُ الْأُولَى بِشَيْءٍ هِيَ عِنْدَهُ عَلَى ثَلَاثِ تَطْلِيقَاتٍ مُتَتَابِعَاتٍ وَ إِنْ كَانَ الْأَخِيرُ لَمْ يَدْخُلْ بِهَا ثُمَّ تَزَوَّجَهَا الْأَوَّلُ فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَةٍ مَاضِيَةٍ وَ بَقِيَتِ اثْنَتَانِ.
He (the narrator) said, ‘He-asws said: ‘It is a new marriage and a new divorce. The first divorce does not count for anything. She is with him as though she has three consecutive divorces, even if the last husband had not consummated the marriage with her. Then if the first husband marries her again, she is considered with him as having one divorce already past, and two remain.[154]
17- كش، رجال الكشي وَجَدْتُ فِي كِتَابِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ بُنْدَارَ بِخَطِّهِ حَدَّثَنِي الْحَسَنُ بْنُ أَحْمَدَ الْمَالِكِيُّ قَالَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ طَاوُسٍ سَنَةَ ثَمَانٍ وَ ثَلَاثِينَ وَ مِائَتَيْنِ
(The book) ‘Rijal’ Al-Kashi, ‘I found in the book of Muhammad Bin Al-Hassan Bin Bundar with his handwriting, ‘It is narrated to me by Al-Hassan Bin Ahmad Al Maliky, who said, ‘It is narrated to me by Abdullah Bin Tawoos in the year two hundred and eighty-three.
قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع فَقُلْتُ لَهُ إِنَّ لِيَ ابْنَ أَخٍ قَدْ زَوَّجْتُهُ ابْنَتِي وَ هُوَ يَشْرَبُ الشَّرَابَ وَ يُكْثِرُ ذِكْرَ الطَّلَاقِ
He said, ‘I asked Abu Al-Hassan Al-Reza-asws. I said to him-asws, ‘There is a son of a brother of mine. I got my daughter married to him and he drinks the (intoxicating) drinks, and he frequently mentions the divorce’.
فَقَالَ لَهُ إِنْ كَانَ مِنْ إِخْوَانِكَ فَلَا شَيْءَ عَلَيْهِ وَ إِنْ كَانَ مِنْ هَؤُلَاءِ فَانْزِعْهَا مِنْهُ فَإِنَّمَا عَنَى الْفِرَاقَ
He-asws said to him: ‘If he was from your brethren (Shias), there is nothing upon him, and if he was from them (general Muslims), remove her from him, for rather he means the separation’.
فَقُلْتُ لَهُ رُوِيَ عَنْ آبَائِكَ ع إِيَّاكُمْ وَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَجْلِسٍ وَاحِدٍ فَإِنَّهُنَّ ذَوَاتُ الْأَزْوَاجِ
I said to him-asws, ‘It is reported from your-asws forefathers-asws: ‘Beware of the ones divorced thrice in one sitting, for these are with the husbands!’’
فَقَالَ هَذَا مِنْ إِخْوَانِكُمْ لَا مِنْهُمْ إِنَّهُ مَنْ دَانَ بِدِينِ قَوْمٍ لَزِمَتْهُ أَحْكَامُهُمْ.
He-asws said: ‘This is (about) your brothers, not from them. The one who makes a religion with the religion of a people, their rulings are binding on him’.[155]
18- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا عُذْرَ لَهُمْ رَجُلٌ عَلَيْهِ دَيْنٌ مُحَارَفٌ فِي بِلَادِهِ لَا عُذْرَ لَهُ حَتَّى يُهَاجِرَ فِي الْأَرْضِ يَلْتَمِسُ مَا يَقْضِي دَيْنَهُ وَ رَجُلٌ أَصَابَ عَلَى بَطْنِ امْرَأَتِهِ رَجُلًا- لَا عُذْرَ لَهُ حَتَّى يُطَلِّقَ لِئَلَّا يَشْرِكَهُ فِي الْوَلَدِ غَيْرُهُ الْخَبَرَ.
(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: ‘Four, there is no excuse for them – a man having debt upon him staying in his city, there is no excuse for him until he emigrate into the earth to see what he can pay off his debts; and a man who finds a man being upon the belly of his wife, there is no excuse for him until he divorces lest the other would participate with him in the child’.[156]
19- وَ بِهَذَا الْإِسْنَادِ قَالَ: سُئِلَ عَلِيٌّ ع عَنْ رَجُلٍ حَلَفَ فَقَالَ امْرَأَتُهُ طَالِقٌ ثَلَاثاً إِنْ لَمْ يَطَأْهَا فِي شَهْرِ رَمَضَانَ نَهَاراً فَقَالَ يُسَافِرُ ثُمَّ يُجَامِعُهَا نَهَار.
And by this chain, said, ‘Ali-asws was asked about a man who swears. He says his wife is divorced thrice if he does not have marital relations with her at daytime during a month of Ramazan. He-asws said: ‘He can travel, then have marital relations at daytime’.[157]
20- الْمَجَازَاتُ النَّبَوِيَّةُ، لِلسَّيِّدِ الرَّضِيِّ قَالَ ص وَ قَدْ سُئِلَ عَنْ رَجُلٍ كَانَتْ تَحْتَهُ امْرَأَةٌ فَطَلَّقَهَا ثَلَاثاً فَتَزَوَّجَتْ بَعْدَهُ رَجُلًا فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا هَلْ تَحِلُّ لِزَوْجِهَا الْأَوَّلِ
(The book) ‘Al Majazaat Al Nabuwwa’ of Seyyid Al Razy –
He-saww said, and he-saww had been asked about a man having a woman under (married to) him. He divorces her thrice, so she marries a man after him. He divorces her before he consummates with her, ‘Is he lawful for her first husband?’
فَقَالَ لَا حَتَّى يَكُونَ الْآخَرُ قَدْ ذَاقَ مِنْ عُسَيْلَتِهَا وَ ذَاقَتْ مِنْ عُسَيْلَتِهِ.
He-saww said: ‘No, until the other one has tasted from her honey and she has tasted from his honey’.[158]
21- ضا، فقه الرضا عليه السلام اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ الطَّلَاقَ عَلَى وُجُوهٍ وَ لَا يَقَعُ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ عَدْلَيْنِ مُرِيداً لِلطَّلَاقِ فَلَا يَجُوزُ لِلشَّاهِدَيْنِ أَنْ يَشْهَدَا عَلَى رَجُلٍ طَلَّقَ امْرَأَتَهُ إِلَّا عَلَى إِقْرَارٍ مِنْهُ وَ مِنْهَا أَنَّهَا طَاهِرَةٌ مِنْ غَيْرِ جِمَاعٍ وَ يَكُونُ مُرِيداً لِلطَّلَاقِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Know, May Allah-azwj Mercy you, that the divorce is based upon aspect and cannot occur except upon a pure period from without consummation, by two just witnesses for the purpose of the divorce, therefore it is not allowed for the two witnesses that they witness upon a man divorcing his wife except upon acceptance from him, and her that she is clean from without consummation, and they are intending the divorce.
وَ لَا يَقَعُ الطَّلَاقُ بِإِجْبَارٍ وَ لَا إِكْرَاهٍ وَ لَا عَلَى سُكْرٍ فَمِنْهُ طَلَاقُ السُّنَّةِ وَ طَلَاقُ الْعِدَّةِ وَ طَلَاقُ الْغُلَامِ وَ طَلَاقُ الْمَعْتُوهِ وَ طَلَاقُ الْغَائِبِ وَ طَلَاقُ الْحَامِلِ وَ الَّتِي لَمْ يُدْخَلْ بِهَا وَ الَّتِي يَئِسَتْ مِنَ الْمَحِيضِ وَ الْأَخْرَسِ
And the divorce can neither occur with compulsion nor coercion, nor upon intoxication. From it is divorce of the Sunnah, and divorce of the waiting period, and divorce of the young boy, and divorce of the idiot, and divorce of the absentee, and divorce of the pregnant woman, and the one who has not been consummated with, and the one who has despaired from the menstruation, and the mute.
وَ مِنْهُ التَّخْيِيرُ وَ الْمُبَارَاةُ وَ النُّشُوزُ وَ الشِّقَاقُ وَ الْخُلْعُ وَ الْإِيلَاءُ وَ كُلُّ ذَلِكَ لَا يَجُوزُ إِلَّا أَنْ يُتْبَعَ طلاق [بِطَلَاقٍ]
And from it is the choice (Takhayyar), and the mutual release (Al-Mubarah), and the desertion (Nushouz), and the discord (Shiqaq), and at the wife request (Khul’a), and the oath of abstention (Ayla’a), and all of that are not allowed except if it is followed by a divorce (Talaq).
وَ أَمَّا طَلَاقُ السُّنَّةِ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ يَتَرَبَّصُ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقُهَا تَطْلِيقَةً وَاحِدَةً قَبْلَ عِدَّتِهَا بِشَاهِدَيْنِ عَدْلَيْنِ فِي مَجْلِسٍ وَاحِدٍ فَإِنْ أَشْهَدَ عَلَى الطَّلَاقِ رَجُلًا وَاحِداً ثُمَّ أَشْهَدَ بَعْدَ ذَلِكَ بِرَجُلٍ آخَرَ لَمْ يَجُزْ ذَلِكَ الطَّلَاقُ إِلَّا أَنْ يُشْهِدَهُمَا جَمِيعاً فِي مَجْلِسٍ وَاحِدٍ بِلَفْظٍ وَاحِدٍ
And as for divorce of the Sunnah – when the man wants to divorce his wife, he will wait with her until she has menstruated and is pure. Then he divorces her with one divorce before her waiting period, with two just witnesses in one sitting. If one man witnesses upon the divorce, then another man witnesses after that, that divorce is not allowed, except if they both witness together in one sitting with one utterance.
فَإِذَا طَلَّقَهَا عَلَى هَذَا تَرَكَهَا حَتَّى تَسْتَوْفِيَ قُرُوءَهَا وَ هِيَ ثَلَاثَةُ أَطْهَارٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِنْ كَانَتْ مِمَّنْ لَا تَحِيضُ وَ مِثْلُهَا تَحِيضُ فَإِذَا رَأَتْ أَوَّلَ قَطْرَةٍ مِنْ دَمِ الثَّالِثِ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَتَزَوَّجُ حَتَّى تَطْهُرَ فَإِذَا طَهُرَتْ حَلَّتْ لِلْأَزْوَاجِ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ الْأَمْرُ إِلَيْهَا إِنْ شَاءَتْ زَوَّجَتْ نَفْسَهَا مِنْهُ وَ إِنْ شَاءَتْ لَمْ تُزَوِّجْهُ فَإِنْ تَزَوَّجَهَا ثَانِيَةً بِمَهْرٍ جَدِيدٍ
When he divorces her upon this, he leaves her until she has fulfilled one Qurou (waiting period)and it is of three pure periods, or three months if she was from the ones who does not menstruate, and similar to her does menstruate. When she sees the first drop of the third blood, she has become irrevocably divorced from him, and she cannot get married until she is pure. When she is clean, she is permissible for the husbands, and he (former husband) would be a proposer from the proposers, and the matter is up to her. If she likes, she can marry herself to him, and if she likes she does not marry him. If she does marry him in that would be with a new dowry.
فَإِنْ أَرَادَ طَلَاقَهَا ثَانِيَةً مِنْ قَبْلِ أَنْ يَدْخُلَ بِهَا طَلَّقَهَا بِشَاهِدَيْنِ عَدْلَيْنِ وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ وَ كُلُّ مَنْ طَلَّقَ امْرَأَتَهُ مِنْ قَبْلِ أَنْ يَدْخُلَ بِهَا فَلَا عِدَّةَ عَلَيْهَا مِنْهُ فَإِنْ كَانَ سُمِّيَ لَهَا صَدَاقٌ فَلَهَا نِصْفُ الصَّدَاقِ فَإِنْ لَمْ يَكُنْ سُمِّيَ لَهَا صَدَاقٌ فَلَا صَدَاقَ لَهَا وَ لَكِنْ يُمَتِّعُهَا بِشَيْءٍ قَلَّ أَوْ كَثُرَ عَلَى قَدْرِ يَسَارَتِهِ
If he wants to divorce her secondly from before he consummates with her, it is with two just witnesses and there is no waiting period for her from him, and everyone who divorces his wife from before he consummates with her, there is no waiting period upon her from him. If he had specified a dowry to her, for her would be half the dowry. If he had not specified a dowry for her, there is no dowry for her, be he should provide her with something, be it little or more, based upon a measurement of his financial ease.
وَ الْمُوسِعُ يُمَتِّعُ بِخَادِمٍ أَوْ دَابَّةٍ وَ الْوَسَطُ بِثَوْبٍ وَ الْفَقِيرُ بِدِرْهَمٍ أَوْ خَاتَمٍ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ مَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ مَتاعاً بِالْمَعْرُوفِ
And the affluent can provide a servant or an animal, and the middle one provides a garment, and the poor provides a Dirham or a ring, just as Allah-azwj Blessed and Exalted has Said: and their provision upon the affluent is in accordance to him, and upon the (financially) straitened is in accordance to him, a provision with the reasonableness, being a right upon the good doers [2:236].
فَإِذَا أَرَادَ الْمُطَلِّقُ لِلسُّنَّةِ أَنْ يُطَلِّقَهَا ثَانِيَةً بَعْدَ مَا دَخَلَ بِهَا طَلَّقَهَا مِثْلَ تَطْلِيقَةِ الْأُولَى عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ عَدْلَيْنِ وَ تَرَبَّصَ بِهَا حَتَّى تَسْتَوْفِيَ قُرُوءَهَا فَإِنْ زَوَّجَتْهُ نَفْسَهَا بِمَهْرٍ جَدِيدٍ
If he wants to divorce as per the Sunnah to divorce her secondly, after having consummate with her, he can divorce her like the first divorce upon a purity from without consummation, with two just witnesses, and wait with her until she has fulfilled her waiting period. If she were to marry herself (to him) it would be with a new dowry.
وَ إِنْ أَرَادَ أَنْ يُطَلِّقَهَا الثَّالِثَةَ طَلَّقَهَا وَ قَدْ بَانَتْ مِنْهُ سَاعَةَ طَلَّقَهَا وَ لَا تَحِلُّ لِلْأَزْوَاجِ حَتَّى تَسْتَوْفِيَ قُرُوءَهَا وَ لَا يَحِلُّ لَهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ
And if he wants to divorce her thirdly, and she would be irrevocably divorced from him at the very moment of her divorce, and she is not lawful for the marriage until she has fulfilled her waiting period, and he is not lawful for her until she marries another husband.
وَ رُوِيَ أَنَّهُ لَا تَحِلُّ لَهُ أَبَداً
And it is reported that she is not lawful for him, ever.
إِذَا طَلَّقَهَا طَلَاقَ السُّنَّةِ عَلَى مَا وَصَفْنَاهُ وَ سُمِّيَ طَلَاقُ السُّنَّةِ الْهَدْمَ لِأَنَّهُ مَتَى مَا اسْتَوْفَتْ قُرُوءَهَا وَ تَزَوَّجَتِ الثَّانِيَةَ هَدَمَ طَلَاقَ الْأَوَّلِ
When he divorces her divorce of the Sunnah, it is based upon what we-asws have described, and divorce of the Sunnah is named as ‘the demolition’, because when she has fulfilled her waiting period and marries the second time, the first divorce is demolished (nullified).
وَ رُوِيَ أَنَّ طَلَاقَ الْهَدْمِ لَا يَكُونُ إِلَّا بِزَوْجٍ ثَانٍ
And it is reported that the ‘demolished) divorce cannot happen except by a second husband.
وَ أَمَّا طَلَاقُ الْعِدَّةِ فَهُوَ أَنْ يُطَلِّقَ الرَّجُلُ امْرَأَتَهُ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ عَدْلَيْنِ ثُمَّ يُرَاجِعَهَا مِنْ يَوْمِهِ أَوْ مِنْ غَدٍ أَوْ مَتَى مَا يُرِيدُ مِنْ قَبْلِ أَنْ تَسْتَوْفِيَ قُرُوءَهَا وَ هُوَ أَمْلَكُ بِهَا وَ أَدْنَى الْمُرَاجَعَةِ أَنْ يُقَبِّلَهَا أَوْ يُنْكِرَ الطَّلَاقَ فَيَكُونُ إِنْكَارُهُ لِلطَّلَاقِ مُرَاجَعَةً
And as for divorce of the waiting period, it is that the man divorces his wife upon purity from without consummation, with two just witnesses, then he returns to her from his very day or the next day, or whenever he wants, from before she has fulfilled her waiting period, and he is in more control with her; and the least for the return is that he kisses her, or denies the divorce, so his denial of the divorce would be a return.
فَإِذَا أَرَادَ أَنْ يُطَلِّقَهَا ثَانِيَةً لَمْ يَجُزْ ذَلِكَ إِلَّا بَعْدَ الدُّخُولِ بِهَا فَإِنْ دَخَلَ بِهَا وَ أَرَادَ طَلَاقَهَا تَرَبَّصَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ طَلَّقَهَا فِي قَبْلِ عِدَّتِهَا بِشَاهِدَيْنِ عَدْلَيْنِ
When he wants to divorce her secondly, that is not allowed except after the consummation with her. If he has not consummated with her and wants to divorce her, he has to wait with her until she menstruates and is pure. Then he divorces her in before her waiting period with two just witnesses.
فَإِنْ أَرَادَ مُرَاجَعَتَهَا رَاجَعَهَا وَ يَجُوزُ الْمُرَاجَعَةُ بِغَيْرِ شُهُودٍ كَمَا يَجُوزُ التَّزْوِيجُ وَ إِنَّمَا تُكْرَهُ الْمُرَاجَعَةُ بِغَيْرِ شُهُودٍ مِنْ جِهَةِ الْحُدُودِ وَ الْمَوَارِيثِ وَ السُّلْطَانِ
If he wants to return to her, he can return to her, and the return is allowed without witnesses just as the marriage is allowed, and rather, the return is disliked being without witnesses from the aspect of the legal penalties and the inheritances and the ruler.
فَإِنْ طَلَّقَهَا الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ سَاعَةَ طَلَّقَهَا الثَّالِثَةَ فَقَدْ بَانَتْ مِنْهُ فَلَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِذَا انْقَضَتْ عِدَّتُهَا مِنْهُ فَتَزَوَّجَهَا رَجُلٌ آخَرُ وَ طَلَّقَهَا أَوْ مَاتَ عَنْهَا وَ أَرَادَ الْأَوَّلُ أَنْ يَتَزَوَّجَهَا فَعَلَ
If he divorces her thirdly, she becomes irrevocably divorced from him the very moment of his divorcing her thirdly. She is irrevocable divorced from him and is not lawful for him until she marries another husband. When she has fulfilled her waiting period from him, so another man marries her and divorces her, or dies from her, and the first one wants to marry her, he can do so.
وَ إِنْ طَلَّقَهَا ثَلَاثاً وَاحِدَةً بَعْدَ وَاحِدَةٍ عَلَى مَا وَصَفْنَاهُ لَكَ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِنْ تَزَوَّجَهَا غَيْرُهُ وَ طَلَّقَهَا أَوْ مَاتَ عَنْهَا وَ أَرَادَ الْأَوَّلُ أَنْ يَتَزَوَّجَهَا فَعَلَ
And if he divorces her thirdly, one after one, based upon what we have described to you, he becomes irrevocably divorced from him, and she is not lawful for him until she marries another husband. If someone else marries her and divorces her, or dies from her, and the first one wants to marry her, he can do so.
فَإِنْ طَلَّقَهَا ثَلَاثَ تَطْلِيقَاتٍ عَلَى مَا وَصَفْتُهُ وَاحِدَةً بَعْدَ وَاحِدَةٍ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ بَعْدَ تِسْعِ تَطْلِيقَاتٍ أَبَداً-
If he divorces her with three divorces based upon what I have described, one after one, she becomes irrevocably divorced from him and will not be lawful for him after nine divorces, ever!’
وَ شَرْحٌ آخَرُ فِي طَلَاقِ السُّنَّةِ وَ الْعِدَّةِ طَلَاقُ السُّنَّةِ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ تَحِيضُ وَ تَطْهُرُ ثُمَّ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ عَلَى طَلَاقِهَا ثُمَّ هُوَ بِالْخِيَارِ فِي الْمُرَاجَعَةِ مِنْ ذَلِكَ الْوَقْتِ إِلَى أَنْ تَحِيضَ بِمَا قَدْ جَعَلَهُ اللَّهُ لَهُ فِي الْمُهْلَةِ وَ هُوَ ثَلَاثَةُ أَقْرُؤٍ وَ الْقُرْءُ الْبَيَاضُ بَيْنَ الْحَيْضَتَيْنِ وَ هُوَ اجْتِمَاعُ الدَّمِ فِي الرَّحِمِ
And another commentary regarding divorce of the Sunnah, and the waiting period is divorce of the Sunnah – ‘When the man wants to divorce his wife, she menstruates and is pure, then he gets two just witnesses to witness upon her divorce, then he is with the choice regarding the return from that time until she menstruates with what Allah-azwj has Made for him regarding the respite, and it is of three pure periods, and the ‘Qurou’ is the whiteness between the two menstruations, and it is a coagulation of the blood in the womb.
فَإِذَا بَلَغَ تَمَامَ حَدِّ الْقُرْءِ دَفَقَتْهُ فَكَانَ الدَّفْقُ الْأَوَّلُ الْحَيْضَ فَإِنْ تَرَكَهَا وَ لَمْ يُرَاجِعْهَا حَتَّى تَخْرُجَ الثَّلَاثَةُ الْأَقْرَاءِ فَقَدْ بَانَتْ مِنْهُ فِي أَوَّلِ الْقَطْرَةِ مِنْ دَمِ الْحَيْضِ الثَّالِثَةِ وَ هُوَ أَحَقُّ بِرَجْعَتِهَا إِلَى أَنْ تَطْهُرَ فَإِنْ طَهُرَتْ فَهُوَ خَاطِبٌ مِنَ الْخُطَّابِ إِنْ شَاءَتْ زَوَّجَتْهُ نَفْسَهَا تَزْوِيجاً جَدِيداً وَ إِلَّا فَلَا فَإِنْ تَزَوَّجَهَا بَعْدَ الْخُرُوجِ مِنَ الْعِدَّةِ تَزْوِيجاً جَدِيداً فَهِيَ عِنْدَهُ عَلَى اثْنَيْنِ.
When the limit of the Qurou is completed, there is ‘Dafqah’. The ‘Dafqah’ is the first menstruation. If he leaves and her and does not returned to her until the third menstruation comes out, she becomes irrevocably divorce from him at the first drop of the first blood of the third menstruation, and he is more rightful with returning to her until she is pure. If she becomes pure, he is a proposer from the proposers. If she wants she can marry herself to him, he marries her anew, or else so no. If he marries her after the exit from the waiting period, he can marry her anew. She would be with him upon two (divorces)’.[159]
22- وَ قَدْ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: الْفَقِيهُ لَا يُطَلِّقُ إِلَّا طَلَاقَ السُّنَّةِ
And it has been reported from the Scholar (Imam-asws) having said: ‘The ‘Faqeeh’ does not divorce except divorce of the Sunnah’.
قَالَ وَ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَهَا طَلَاقَ الْعِدَّةِ تَرَكَهَا حَتَّى تَحِيضَ ثُمَّ تَطْهُرَ ثُمَّ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ عَلَى طَلَاقِهَا ثُمَّ يُرَاجِعُهَا وَ يُوَاقِعُهَا ثُمَّ يَنْتَظِرُ بِهَا الْحَيْضَ وَ الطُّهْرَ ثُمَّ يُطَلِّقُهَا بِشَاهِدَيْنِ التَّطْلِيقَةَ الثَّانِيَةَ ثُمَّ يُوَاقِعُهَا مَتَى مَا شَاءَ مِنْ أَوَّلِ الطُّهْرِ إِلَى آخِرِهِ
He-asws said: ‘And when the man wants to divorce her, divorce of the waiting period, he leaves her until she menstruates then is pure, then he gets two just witnesses to witness upon her divorce. Then he can return to her and consummates with her. Then he has to wait with her, the menstruation and the purity. Then he divorces her with two witnesses, the second divorce. Then he consummates with her whenever he so desires to, from the beginning of the purity up to its end.
فَإِذَا رَاجَعَهَا فَحَاضَتْ ثُمَّ طَهُرَتْ وَ طَلَّقَهَا الثَّالِثَةَ بِشَاهِدَيْنِ فَقَدْ بَانَتْ مِنْهُ وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ عَلَيْهَا اسْتِقْبَالُ الْعِدَّةِ مِنْهُ وَقْتَ التَّطْلِيقَةِ الثَّالِثَةِ وَ عَلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا عِدَّةُ أَرْبَعَةِ أَشْهُرٍ وَ عَشَرَةِ أَيَّامٍ وَ عَلَى الْأَمَةِ الْمُطَلَّقَةِ عِدَّةُ خَمْسَةٍ وَ أَرْبَعِينَ يَوْماً وَ عَلَى الْمُتْعَةِ مِثْلُ ذَلِكَ مِنَ الْعِدَّةِ وَ عَلَى الْأَمَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا عِدَّةُ شَهْرَيْنِ وَ خَمْسَةِ أَيَّامٍ وَ عَلَى الْمُتْعَةِ مِثْلُ ذَلِكَ
When he returns to her, then she is pure, and he divorces her thirdly with two witnesses, she becomes irrevocably divorced from him, and is not lawful for him until she marries another husband, and upon her is to face the waiting period from him, at the time of the third divorce; and upon the widow is a waiting period of four months and ten days; and upon the slave woman divorced is a waiting period of forty-five days; and upon the one of Mut’ah is similar to that from the waiting period; and upon the slave girl widow is a waiting period of two months and five days, and upon the one in Mut’ah is similar to that.
وَ إِنْ نَكَحَتْ زَوْجاً غَيْرَهُ ثُمَّ طَلَّقَهَا أَوْ مَاتَ عَنْهَا فَرَاجَعَهَا الْأَوَّلُ ثُمَّ طَلَّقَهَا طَلَاقَ الْعِدَّةِ ثُمَّ نَكَحَتْ زَوْجاً غَيْرَهُ ثُمَّ رَاجَعَهَا الْأَوَّلُ وَ طَلَّقَهَا طَلَاقَ الْعِدَّةِ الثَّالِثَةِ لَمْ تَحِلَّ لَهُ أَبَداً
And if she marries another husband, then he divorces her of dies from her, so the first (husband) returns to her, then divorces her a divorce of the waiting period, then she marries another husband, then then first one returns to her and divorces her the third divorce of the waiting period, she is not lawful for him, ever!
وَ خَمْسَةٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ مَتَى طُلِّقْنَ الْحُبْلَى الَّذِي قَدِ اسْتَبَانَ حَمْلُهَا وَ الَّتِي لَمْ تُدْرِكْ مُدْرَكَ النِّسَاءِ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْغَائِبُ إِذَا غَابَ أَشْهُراً فَلْيُطَلِّقْهُنَّ أَزْوَاجُهُنَّ مَتَى شَاءُوا بِشَهَادَةِ شَاهِدَيْنِ
And five types of women may be divorced at any time whenever they are divorced: the pregnant woman whose pregnancy is clearly apparent, the one who has not yet reached womanhood, the one who has despaired of menstruation, the one whose husband has not consummated the marriage with her, and the absent woman if her husband has been away for months. Let their husbands divorce them whenever they wish, with the testimony of two witnesses.
وَ ثَلَاثٌ لَا عِدَّةَ عَلَيْهِنَّ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الَّتِي لَمْ تَبْلُغْ مَبْلَغَ النِّسَاءِ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ بِاللَّهِ التَّوْفِيقُ.
And there are three who have no waiting period – the one whose husband has not consummated the marriage with her, the one who has not reached womanhood, and the one who has despaired of menstruation’. [160]
23- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عُمَرَ بْنَ رَبَاحٍ زَعَمَ أَنَّكَ قُلْتَ- لَا طَلَاقَ إِلَّا بِبَيِّنَةٍ
(The book) ‘Tafseer Al Ayyashi’ – from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Umar Bin Rabbah alleges that you-asws said: ‘There is no divorce except with proof’’.
قَالَ فَقَالَ مَا أَنَا قُلْتُهُ بَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى يَقُولُهُ إِنَّا وَ اللَّهِ لَوْ كُنَّا نُفْتِيكُمْ بِالْجَوْرِ لَكُنَّا أَشَدَّ مِنْكُمْ إِنَّ اللَّهَ يَقُولُ- لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ.
He (the narrator) said, ‘He-asws said: ‘It was not I-asws who have said this, but Allah-azwj Blessed and Exalted Said it. By Allah-azwj! If we-asws were to issue verdicts with the injustice, we-asws would become more severe (evil) than you all! Why don’t they forbid them, the Rabbis and the Monks [5:63]’.[161]
24- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ عَنْ دَاوُدَ الصَّرْمِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ عَبْدٍ كَانَتْ تَحْتَهُ زَوْجَةٌ ثُمَّ إِنَّ الْعَبْدَ أَبَقَ فَطَلَّقَ امْرَأَتَهُ مِنْ أَجْلِ إِبَاقِهِ قَالَ نَعَمْ إِنْ أَرَادَتْ ذَلِكَ.
(The book) ‘Al Saraair’ – From ‘Kitab Al Masaail’, from Dawood Al Sarmy who said,
‘I asked Abu Al-Hassan-asws about a slave who had a wife under him. Then the slave absconded, whether his wife is divorced due to his absconding. He-asws said: ‘Yes, if he wants that’.[162]
25- سر، السرائر ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلَيْنِ شَهِدَا عَلَى رَجُلٍ غَائِبٍ عَنِ امْرَأَتِهِ أَنَّهُ طَلَّقَهَا فَاعْتَدَّتِ الْمَرْأَةُ وَ تَزَوَّجَتْ ثُمَّ إِنَّ الزَّوْجَ الْغَائِبَ قَدِمَ فَزَعَمَ أَنَّهُ لَمْ يُطَلِّقْهَا وَ أَكْذَبَ نَفْسَهُ أَحَدُ الشَّاهِدَيْنِ
(The book) ‘Al Saraair’ – Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,
From Abu Ja’far-asws regarding two men who witness upon an absent man about his wife that he has divorced her. So the woman observed the waiting period and re-married. Then the absent husband arrived and claimed that he had not divorced her and one of the witnesses belied himself.
فَقَالَ لَا سَبِيلَ لِلْآخَرِ عَلَيْهَا وَ يُؤْخَذُ الصَّدَاقُ مِنَ الَّذِي شَهِدَ وَ رَجَعَ فَيُرَدُّ عَلَى الْأَخِيرِ وَ الْأَوَّلُ أَمْلَكُ بِهَا وَ تَعْتَدُّ مِنَ الْأَخِيرِ وَ لَا يَقْرَبُهَا الْأَوَّلُ حَتَّى تَنْقَضِيَ عِدَّتُهَا.
He-asws said: ‘There is no way for the other one upon her, and the dowry would be taken from the one who had witness and retracted, and be returned to the last one, and the first one would be more in control of her, and she would observe waiting period from the last husband and the first one will not go near her until her waiting period has expired’.[163]
26- فس، تفسير القمي أَبِي عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ فَقَالَ هُوَ أَنْ يُطَلِّقَ الرَّجُلُ الْمَرْأَةَ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ عَدْلَيْنِ ثُمَّ يَتْرُكَهَا حَتَّى تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ فَإِذَا مَضَتْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ وَ حَلَّتْ لِلْأَزْوَاجِ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ
(The book) ‘Tafseer Al Qummi’ – My father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Muskan,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about divorce of the Sunnah. He-asws said: ‘It is the man divorcing the wife upon a purity from without consummation, with witnessing by two just witnesses. Then he should leave her until she has observed waiting period of three ‘Qurou’. When the three ‘Qurou’ (menses free periods) pass by, she would be irrevocably divorced from him with one and she would be lawful for the husbands, and her (former) husband would be a proposer from the proposers.
إِنْ شَاءَتْ تَزَوَّجَتْ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ وَ إِنْ تَزَوَّجَهَا بِمَهْرٍ جَدِيدٍ كَانَتْ عِنْدَهُ بِثِنْتَيْنِ بَاقِيَتَيْنِ وَ مَضَتْ وَاحِدَةٌ فَإِنْ هُوَ طَلَّقَهَا وَاحِدَةً عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ رَاجَعَهَا وَ وَاقَعَهَا ثُمَّ انْتَظَرَ بِهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ طَلَّقَهَا أُخْرَى بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ تَرَكَهَا حَتَّى تَمْضِيَ أَقْرَاؤُهَا الثَّلَاثَةُ
If she likes, she can marry and if she like, she does not do so, and if he marries her with a new dowry she is with him with two divorces remaining and one already past. If he then divorces her once during a period of purity with witnesses, then takes her back and has relations with her, and then waits until she menstruates and becomes pure, and divorces her again with the testimony of two witnesses, then leaves her until her three menstrual cycles are completed.
فَإِذَا مَضَتْ أَقْرَاؤُهَا الثَّلَاثَةُ مِنْ قَبْلِ أَنْ يُرَاجِعَهَا فَقَدْ بَانَتْ مِنْهُ بِثِنْتَيْنِ وَ قَدْ مَلَكَتْ أَمْرَهَا وَ حَلَّتْ لِلْأَزْوَاجِ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ فَإِنْ هُوَ تَزَوَّجَهَا تَزْوِيجاً جَدِيداً بِمَهْرٍ جَدِيدٍ كَانَتْ عِنْدَهُ بَاقِيَةً بِوَاحِدَةٍ وَ قَدْ مَضَتْ ثِنْتَانِ
So, if her three menstrual cycles are completed before he takes her back, she becomes separated from him with two divorces, gains control over herself, and becomes lawful for other husbands. Her former husband is then like any other suitor: if she wishes, she may marry him, and if she wishes, she may not. If he marries her again with a new marriage and a new dowry, she remains with him with one divorce remaining, and two have already passed.
فَإِنْ أَرَادَ أَنْ يُطَلِّقَهَا طَلَاقاً- لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ تَرَكَهَا حَتَّى إِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ عَلَى طَلَاقِهَا تَطْلِيقَةً وَاحِدَةً- فَلا تَحِلُّ لَهُ … حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ
If he wishes to divorce her again in a way after which she is not lawful for him until she marries another husband, he should leave her until she menstruates and becomes pure, then bear witness to her divorce with one pronouncement. After that, she is not lawful for him until she marries another husband.
وَ أَمَّا طَلَاقُ الرَّجْعَةِ فَإِنَّهُ يَدَعُهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقُهَا بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يُرَاجِعُهَا وَ يُوَاقِعُهَا ثُمَّ يَنْتَظِرُ بِهَا الطُّهْرَ فَإِذَا حَاضَتْ وَ طَهُرَتْ أَشْهَدَ عَلَى تَطْلِيقَةٍ أُخْرَى ثُمَّ يُرَاجِعُهَا وَ يُوَاقِعُهَا ثُمَّ يَنْتَظِرُ الطُّهْرَ فَإِنْ حَاضَتْ وَ طَهُرَتْ أَشْهَدَ شَاهِدَيْنِ عَلَى التَّطْلِيقَةِ الثَّالِثَةِ كُلُّ تَطْلِيقَةٍ عَلَى طُهْرٍ بِمُرَاجَعَةٍ
As for the revocable divorce, he should leave her until she menstruates and becomes pure, then he divorces her in the presence of two witnesses, then he takes her back and has marital relations with her, then waits with her until she becomes pure again. When she menstruates and becomes pure, he calls witnesses for another divorce, then takes her back and has relations with her, then waits until she is pure again. If she menstruates and becomes pure, he calls two witnesses for the third divorce. Each divorce must occur during a period of purity after a reconciliation.
وَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ عَلَيْهَا أَنْ تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ مِنْ يَوْمَ طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ لِدَنَسِ النِّكَاحِ وَ هُمَا يَتَوَارَثَانِ مَا دَامَتْ فِي الْعِدَّةِ فَإِنْ طَلَّقَهَا وَاحِدَةً عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ انْتَظَرَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُرَاجِعَهَا لَمْ يَكُنْ طَلَاقُهُ لَهَا الثَّانِيَةَ لِأَنَّهُ طَلَّقَ طَالِقاً لِأَنَّهُ إِذَا كَانَتِ الْمَرْأَةُ مُطَلَّقَةً مِنْ زَوْجِهَا كَانَتْ خَارِجَةً مِنْ مِلْكِهِ حَتَّى يُرَاجِعَهَا
After the third divorce she is not lawful for him until she marries another husband. She must observe a waiting period of three menstrual cycles from the day he divorced her with the third divorce because of the impurity of the marital bond. During the waiting period they still inherit from each other. If he divorces her once during a period of purity with witnesses, then waits until she menstruates and becomes pure, then divorces her again before taking her back, the second divorce does not count because he divorced a woman who was no longer under his authority. When a woman has been divorced by her husband she is outside his authority until he takes her back.
فَإِذَا رَاجَعَهَا صَارَتْ فِي مِلْكِهِ مَا لَمْ تُطَلَّقِ التَّطْلِيقَةَ الثَّالِثَةَ فَإِذَا طَلَّقَهَا التَّطْلِيقَةَ الثَّالِثَةَ فَقَدْ خَرَجَ مِلْكُ الرَّجْعَةِ مِنْ يَدِهِ وَ إِنْ طَلَّقَهَا عَلَى طُهْرٍ بِشُهُودٍ ثُمَّ رَاجَعَهَا وَ انْتَظَرَ بِهَا الطُّهْرَ مِنْ غَيْرِ مُوَاقَعَةٍ فَحَاضَتْ وَ طَهُرَتْ وَ هِيَ عِنْدَهُ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يُدَنِّسَهَا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ لَمْ يَكُنْ طَلَاقُهُ لَهَا طَلَاقاً لِأَنَّهُ طَلَّقَهَا التَّطْلِيقَةَ الثَّانِيَةَ فِي طُهْرِ الْأُولَى وَ لَا يُنْقَضُ الطُّهْرُ إِلَّا بِمُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ
When he takes her back, she becomes under his authority again until a third divorce occurs. If he divorces her a third time, the right of revocation leaves his hand. If he divorces her during a period of purity with witnesses, then takes her back and waits with her for purity without having relations, and she menstruates and becomes pure while still with him, then he divorces her before having relations after taking her back, this divorce does not count because he divorced her a second time within the same period of purity as the first. Purity is not nullified except by relations after reconciliation.
وَ كَذَلِكَ لَا يَكُونُ التَّطْلِيقَةُ الثَّالِثَةُ إِلَّا بِمُرَاجَعَةٍ وَ مُوَاقَعَةٍ بَعْدَ الرَّجْعَةِ إما [ثُمَ] حَيْضٍ وَ طُهْرٍ بَعْدَ الْحَيْضِ ثُمَّ طَلَاقٍ بِشُهُودٍ حَتَّى يَكُونَ لِكُلِّ تَطْلِيقَةٍ طُهْرٌ ثُمَّ تَدْنِيسِ مُوَاقَعَةٍ بِشُهُودٍ.
Like that is the third divorce cannot occur except after reconciliation and relations, followed by menstruation and purification, then divorce with witnesses, so that each divorce has its own period of purity followed by marital relations in the presence of witnesses.[164]
27- ب، قرب الإسناد الطَّيَالِسِيُّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طَلَّقَ عَبْدُ اللَّهِ بْنُ عُمَرَ امْرَأَتَهُ ثَلَاثاً فَجَعَلَهَا رَسُولُ اللَّهِ ص وَاحِدَةً وَ رَدَّهُ إِلَى الْكِتَابِ وَ السُّنَّةِ.
(The book) ‘Qurb Al Isnaad’ – Al Tayalisi, from Ismail Bin Abdul Khaliq,
From Abu Abdullah-asws having said: ‘Abdullah Bin Umar divorced his wife thrice. Rasool-Allah-saww made it to be one and returned him to the Book and the Sunnah’.[165]
28- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الطَّلَاقِ مَا حَدُّهُ وَ كَيْفَ يَنْبَغِي لِلرَّجُلِ أَنْ يُطَلِّقَ
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Al-Kazim-asws), he (the narrator) said, ‘I asked him-asws about the divorce, ‘What is its limit, and how is it befitting for the man to divorce?’
قَالَ السُّنَّةُ أَنْ يُطَلِّقَ عِنْدَ الطُّهْرِ وَاحِدَةً ثُمَّ يَدَعُهَا حَتَّى تَمْضِيَ عِدَّتُهَا فَإِنْ بَدَا لَهُ أَنْ يُرَاجِعَهَا قَبْلَ أَنْ تَبِينَ أَشْهَدَ عَلَى رَجْعَتِهَا وَ هِيَ امْرَأَتُهُ وَ إِنْ تَرَكَهَا حَتَّى تَبِينَ فَهُوَ خَاطِبٌ مِنَ الْخُطَّابِ إِنْ شَاءَتْ فَعَلَتْ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ.
He-asws said: ‘The Sunnah is that he divorces at the one purity, then leaves her until her waiting period has passed. If there is a change of mind for him to return to her before it becomes irrevocable, he should keep witnesses upon returning to her, and she is his wife; but if he leaves her until it becomes irrevocable, then he is a proposer from the proposer. If she desires, she accepts it, and if she desires, she does not do so’.[166]
29- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ تَطْلِيقَةً أَوْ تَطْلِيقَتَيْنِ ثُمَّ يَتْرُكُهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا مَا حَالُهَا
He said, ‘And I asked him-asws about the man who divorces a divorce or two divorces, then he leaves her until her waiting period expires, ‘What is her state?’
قَالَ إِذَا تَرَكَهَا عَلَى أَنَّهُ لَا يُرِيدُهَا بَانَتْ مِنْهُ فَلَمْ تَحِلَّ لَهُ- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ إِنْ تَرَكَهَا عَلَى أَنَّهُ يُرِيدُ مُرَاجَعَتَهَا وَ مَضَى لِذَلِكَ سَنَةٌ فَهُوَ أَحَقُّ بِرَجْعَتِهَا.
He-asws said; ‘If he leaves her based upon that he will not want her, she is irrevocably divorced from him, so she is not lawful for him until she marries another husband; and if he leaves her based upon that he intends to return to her and a year passes by for that, he is more rightful with returning to her’.[167]
30- قَالَ: وَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا قَالَ نَعَمْ.
He said, ‘And I asked him-asws about the divorced woman, ‘Is her expense upon her husband until her waiting period expires?’ He-asws said: ‘Yes’.[168]
31- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ إِنِّي أَحْبَبْتُ أَنْ تَبِينِي فَلَمْ تَقُلْ شَيْئاً حَتَّى افْتَرَقَا مَا عَلَيْهِ
He said, ‘And I asked him-asws about a man who says to his wife, ‘I would love it if you could be irrevocably divorced from me’, and she does not say anything until they both separate. ‘What is upon him?’
قَالَ لَيْسَ عَلَيْهِ شَيْءٌ وَ هِيَ امْرَأَتُهُ.
He-asws said: ‘There isn’t anything upon him, and she is his wife’.[169]
32- ب، قرب الإسناد مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كَتَبَ مَعِي عَطِيَّةُ الْمَدَائِنِيُّ إِلَى أَبِي الْحَسَنِ الْأَوَّلِ ع يَسْأَلُهُ
(The book) ‘Qurb Al-Isnaad’ – Muhammad Bin Al-Husayn, from Muhammad Bin Sinan who said, ‘Atiya Al-Madaini wrote with me to Abu Al-Hassan-asws the 1st asking him-asws’.
قَالَ قُلْتُ امْرَأَتِي طَالِقٌ عَلَى السُّنَّةِ إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ الصَّلَاةَ
He told (me to write), ‘I said, ‘My wife is divorced upon the Sunnah. If I have to repeat the Salat, so I will repeat the Salat!’
ثُمَّ قُلْتُ امْرَأَتِي طَالِقٌ عَلَى الْكِتَابِ وَ السُّنَّةِ إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ
Then I said, ‘My wife is divorced upon the Book and the Sunnah. If I have to repeat the Salat, so I will repeat!’
ثُمَّ قُلْتُ امْرَأَتِي طَالِقٌ طَلَاقَ آلِ مُحَمَّدٍ عَلَى السُّنَّةِ إِنْ أَعَدْتُ صَلَاتِي فَأَعَدْتُ
Then I said, ‘My wife is divorced by the divorce of Progeny-asws of Muhammad-saww, upon the Sunnah. If I have to repeat my Salat, I will repeat!’
قَالَ فَلَمَّا رَأَيْتُ اسْتِخْفَافِي بِذَلِكَ قُلْتُ امْرَأَتِي عَلَيَّ كَظَهْرِ أُمِّي إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ وَ قَدِ اعْتَزَلْتُ أَهْلِي مُنْذُ سِنِينَ
He said, ‘When he saw me taking lightly with that, I said, ‘My wife unto me is like the back of my mother. If I have to repeat the Salat, I will repeat, and I have isolated my wife for years!’
قَالَ فَقَالَ أَبُو الْحَسَنِ ع الْأَهْلُ أَهْلُهُ وَ لَا شَيْءَ عَلَيْهِ إِنَّمَا هَذَا وَ أَشْبَاهُهُ مِنْ خُطُوَاتِ الشَّيْطَانِ.
He said, ‘Abu Al-Hassan-asws said: ‘The wife is his wife and there is nothing upon him. But rather this (Zeehar), and it’s like are from the footsteps of Satan-la’.[170]
33- ب، قرب الإسناد السِّنْدِيُّ بْنُ مُحَمَّدٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ فَسَأَلَهُ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي ثَلَاثاً فِي مَجْلِسٍ
(The book) ‘Qurb Al Isnaad’ – Al Sindy Bin Muhammad, from Safwan Al Jammal,
From Abu Abdullah-asws having said: ‘A man came and asked him-asws. He said, ‘I have divorced my wife thrice in one sitting!’
فَقَالَ لَيْسَ بِشَيْءٍ
He-asws said: ‘It isn’t with anything!’
ثُمَّ قَالَ أَ مَا تَقْرَأُ كِتَابَ اللَّهِ تَعَالَى- يا أَيُّهَا النَّبِيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَ أَحْصُوا الْعِدَّةَ وَ اتَّقُوا اللَّهَ رَبَّكُمْ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ
Then he-asws said: ‘Have you not read the Book of Allah-azwj the Exalted: O you, the Prophet! (Say): ‘When you divorce the women, then divorce them to their waiting period, and calculate the waiting period, and fear Allah – your Lord! Do not expel them from their houses, nor should they go out from their houses except they come with an open immorality [65:1].
ثُمَّ قَالَ لا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذلِكَ أَمْراً
Then He-azwj Said: ‘You don’t know, perhaps Allah would Bring about a new Command after that’ [65:1]’.
ثُمَّ قَالَ كُلُّ مَا خَالَفَ كِتَابَ اللَّهِ وَ السُّنَّةَ فَهُوَ يُرَدُّ إِلَى كِتَابِ اللَّهِ وَ السُّنَّةِ.
Then he-asws said: ‘All that which opposes the Book of Allah-azwj and the Sunnah, it should be returned to the Book of Allah-azwj and the Sunnah’.[171]
34- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا غَشِيَهَا بِشَاهِدَيْنِ عَدْلَيْنِ قَالَ لَيْسَ هَذَا طَلَاقاً
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘I asked Al-Reza-asws about a man who divorces his wife with two just witnesses, after having had marital relations. He-asws said: ‘This isn’t (a valid) divorce’.
فَقُلْتُ لَهُ فَكَيْفَ طَلَاقُ السُّنَّةِ
I said to him-asws, ‘So how is divorce of the Sunnah?’
فَقَالَ تُطَلِّقُهَا إِذَا طَهُرَتْ مِنْ حَيْضِهَا قَبْلَ أَنْ تَغْشَاهَا بِشَاهِدَيْنِ عَدْلَيْنِ فَإِنْ خَالَفَ ذَلِكَ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘You divorce her when she is pure from her menstruation before you have marital relations with her, with two just witnesses. If he opposes that, he will be returned to the Book of Allah-azwj Mighty and Majestic!’
قُلْتُ فَإِنَّهُ طَلَّقَ عَلَى طُهْرٍ مِنْ جِمَاعٍ بِشَهَادَةِ رَجُلٍ وَ امْرَأَتَيْنِ
I said, ‘Supposing he divorces her being upon purity from marital relations, with the witnessing of a man and two women?’
قَالَ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الطَّلَاقِ
He-asws said: ‘Witnessing of the women is not allowed in the divorce!’
قُلْتُ فَإِنَّهُ أَشْهَدَ رَجُلَيْنِ نَاصِبِيَّيْنِ عَلَى الطَّلَاقِ يَكُونُ ذَلِكَ طَلَاقاً
I said, ‘Supposing he keeps two Nasibi (hostile ones) as witnesses upon the divorce, would that be a (valid) divorce?’
قَالَ كُلُّ مَنْ وُلِدَ عَلَى الْفِطْرَةِ جَازَتْ شَهَادَتُهُ بَعْدَ أَنْ يُعْرَفَ مِنْهُ صَلَاحٌ فِي نَفْسِهِ.
He-asws said: ‘Everyone born upon the nature, his witnessing is allowed after righteousness within himself has been recognised’.[172]
35- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ عَلَى طُهْرٍ بِشَاهِدَيْنِ ثُمَّ رَاجَعَهَا وَ لَمْ يُجَامِعْهَا بَعْدَ الرَّجْعَةِ حَتَّى طَهُرَتْ مِنْ حَيْضِهَا ثُمَّ طَلَّقَهَا عَلَى طُهْرٍ بِشَاهِدَيْنِ هَلْ تَقَعُ عَلَيْهَا التَّطْلِيقَةُ الثَّانِيَةُ وَ قَدْ رَاجَعَهَا وَ لَمْ يُجَامِعْهَا
And I asked him-asws about a man who divorces his wife upon purity, keeping two witnesses, then he returns to her and does not have marital relations after the return until she is pure from her menstruation. Then he divorces her upon purity, keeping two witnesses, ‘Does the third divorce occur upon her, and he had returned to her and did not have marital relations with her?’
قَالَ نَعَمْ.
He-asws said: ‘Yes’.[173]
(The book) ‘Tafseer Al Qummi’ – In a report by Abu Al Jaroud,
From Abu Ja’far-asws regarding His-azwj Words: then divorce them to their waiting period, – and the waiting period is the purity from the menstruations – and calculate the waiting period [65:1] – and that is because you leave her until she menstruates.
36- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَ وَ الْعِدَّةُ الطُّهْرُ مِنَ الْمَحِيضِ- وَ أَحْصُوا الْعِدَّةَ وَ ذَلِكَ أَنْ تَدَعَهَا حَتَّى تَحِيضَ فَإِذَا حَاضَتْ ثُمَّ طَهُرَتْ وَ اغْتَسَلَتْ طَلَّقَهَا تَطْلِيقَةً مِنْ غَيْرِ أَنْ يُجَامِعَهَا وَ يُشْهِدُ عَلَى طَلَاقِهَا إِذَا طَلَّقَهَاثُمَّ إِنْ شَاءَ رَاجَعَهَا وَ يُشْهِدُ عَلَى رَجْعَتِهَا إِذَا رَاجَعَهَا
(The book) ‘Tafseer Al-Qummi’ – then divorce them to their waiting period, – and the waiting period is the purity from the menstruations – and calculate the waiting period [65:1], and that is you leave her until she menstruates. When she has menstruated, then purified, and washed, he divorces her with a divorce from without having marital relations, and keeps witnesses upon her divorce when he divorces her. Then if he desires, he can return to her and keep witnesses upon returning to her when he does return to her.
فَإِذَا أَرَادَ طَلَاقَهَا الثَّانِيَةَ فَإِذَا حَاضَتْ وَ طَهُرَتْ وَ اغْتَسَلَتْ طَلَّقَهَا الثَّانِيَةَ وَ أَشْهَدَ عَلَى طَلَاقِهَا مِنْ غَيْرِ أَنْ يُجَامِعَهَا ثُمَّ إِنْ شَاءَ رَاجَعَهَا وَ أَشْهَدَ عَلَى رَجْعَتِهَا ثُمَّ يَدَعُهَا حَتَّى تَحِيضَ ثُمَّ تَطْهُرَ فَإِذَا اغْتَسَلَتْ طَلَّقَهَا الثَّالِثَةَ
So, when he wishes to divorce her a second time, once she has menstruated, become pure, and performed the ritual bath, he divorces her the second time and calls witnesses to the divorce without having marital relations with her. Then, if he wishes, he may take her back and call witnesses to the reconciliation. Then he leaves her until she menstruates again and becomes pure, and when she has performed the ritual bath, he divorces her the third time.
وَ هُوَ فِيمَا بَيْنَ ذَلِكَ قَبْلَ أَنْ يُطَلِّقَ الثَّالِثَةَ أَمْلَكُ بِهَا إِنْ شَاءَ رَاجَعَهَا غَيْرَ أَنَّهُ إِنْ رَاجَعَهَا ثُمَّ بَدَا لَهُ أَنْ يُطَلِّقَهَا اعْتَدَّ بِمَا طَلَّقَ قَبْلَ ذَلِكَ وَ هَكَذَا السُّنَّةُ فِي الطَّلَاقِ- لَا يَكُونُ الطَّلَاقُ إِلَّا عِنْدَ طُهْرِهَا مِنْ حَيْضِهَا مِنْ غَيْرِ جِمَاعٍ كَمَا وَصَفْتُ وَ كُلَّمَا رَاجَعَ فَلْيُشْهِدْ
During that period before the third divorce, he had the greatest right to her and may take her back if he wishes. However, if he takes her back and then decides to divorce her again, he must count what he had divorced before. This is the prescribed practice regarding divorce. Divorce should only occur when she is pure after her menstruation and without relations, as I have described, and every time he takes her back, he should call witnesses.
فَإِنْ طَلَّقَهَا ثُمَّ رَاجَعَهَا حَبَسَهَا مَا بَدَا لَهُ ثُمَّ إِنْ طَلَّقَهَا الثَّانِيَةَ ثُمَّ رَاجَعَهَا حَبَسَهَا بِوَاحِدَةٍ مَا بَدَا لَهُ ثُمَّ إِنْ طَلَّقَهَا تِلْكَ الْوَاحِدَةَ الْبَاقِيَةَ بَعْدَ مَا كَانَ رَاجَعَهَا اعْتَدَّتْ ثَلَاثَةَ قُرُوءٍ وَ هِيَ ثَلَاثُ حِيَضٍ وَ إِنْ لَمْ تَحِضْ فَثَلَاثَةُ أَشْهُرٍ وَ إِنْ كَانَ بِهَا حَمْلٌ فَإِذَا وَضَعَتِ انْقَضَى أَجَلُهَا
If he divorces her and then takes her back, he may keep her as long as he wishes. Then, if he divorces her a second time and takes her back, he may keep her with one remaining divorce as long as he wishes. Then, if he divorces her with that remaining single divorce after having taken her back, she must observe a waiting period of three cycles, which are three menstruations. If she does not menstruate, then three months. If she is pregnant, then when she gives birth, her waiting period is over.
وَ هُوَ قَوْلُهُ وَ اللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَ اللَّائِي لَمْ يَحِضْنَ فَعِدَّتُهُنَّ أَيْضاً ثَلَاثَةُ أَشْهُرٍ- وَ أُولاتُ الْأَحْمالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَ.
And it is His-azwj Word: And those from your women despaired from the menstruation, if you doubt, then their waiting period is of three months, and of those who have yet to menstruate – their waiting period as well is of three months – and those who are pregnant, their term is that they should place their burden (give birth) [65:4]’.[174]
37- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَمْلُوكُ لَا يَجُوزُ طَلَاقُهُ وَ لَا نِكَاحُهُ إِلَّا بِإِذْنِ سَيِّدِهِ
(The book) ‘Tafseer Al Ayyashi’ – From Zurara,
From Abu Ja’far-asws and from Abu Abdullah-asws having said: ‘The slave, neither his divorce nor his marriage is valid except by the permission of his master’.
قُلْتُ فَإِنْ كَانَ السَّيِّدُ زَوَّجَهُ بِيَدِ مَنِ الطَّلَاقُ
I said, ‘Supposing the master had got him married, in whose hand would be the divorce?’
قَالَ بِيَدِ السَّيِّدِ ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً- لا يَقْدِرُ عَلى شَيْءٍ فَشَيْءٌ الطَّلَاقُ.
He-asws said: ‘In the hand of the master. Allah Strikes an example of an owned slave, not being able upon anything [16:75]. The ‘thing’ is the divorce’.[175]
38- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَقُولُ ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى شَيْءٍ وَ يَقُولُ لِلْعَبْدِ لَا طَلَاقَ وَ لَا نِكَاحَ ذَلِكَ إِلَى سَيِّدِهِ وَ النَّاسُ يَرْوُونَ خِلَافَ ذَلِكَ إِذَا أَذِنَ السَّيِّدُ لِعَبْدِهِ لَا يَرَوْنَ لَهُ أَنْ يُفَرِّقَ بَيْنَهُمَا.
Tafseer Al Ayyashi – From Ahmad Bin Abdullah Al Alawy, from Al-Hassan Bin Al Husayn, from Al Husayn Bin Zayd Bin Ali,
From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Ali-asws Bin Abu Talib-asws had said: ‘Allah Strikes an example of an owned slave, not being able upon anything [16:75], and he says to the slave, ‘No divorce’, and ‘No marriage’, that is up to his master, while the people are narrating opposite to that, ‘When the master permits for his slave’, they are not viewing for him that he can separate between the two’.[176]
39- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ الَّتِي لَمْ يُدْخَلْ بِهَا وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَبْلُغِ الْمَحِيضَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hammad Bin Usman,
From Abu Abdullah-asws having said: ‘Five (women) can be divorced upon every state – the pregnant, and the one who has despaired from the menstruating, and the one who has not been consummated with, and the whose husband is absent from her, and the one who has yet to reach the menstruation age’.[177]
40- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الَّذِي يُطَلِّقُ ثُمَّ يُرَاجِعُ ثُمَّ يُطَلِّقُ ثُمَّ يُرَاجِعُ ثُمَّ يُطَلِّقُ قَالَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Muhammad Al Barqy, from Al Qasim Bin Muhammad Al Jowhary, from Al Batainy, from Abu Baseer,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the one who divorces then returns, then divorces, then retracts, then divorces. He-asws said: ‘She is not lawful for him until she marries another husband.
وَ الَّتِي يُطَلِّقُهَا الرَّجُلُ ثَلَاثاً فَيَتَزَوَّجُهَا رَجُلٌ آخَرُ فَيُطَلِّقُهَا عَلَى السُّنَّةِ ثُمَّ تَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ فَيُطَلِّقُهَا ثَلَاثَ مَرَّاتٍ عَلَى السُّنَّةِ وَ تَنْكِحُ زَوْجاً غَيْرَهُ فَيُطَلِّقُهَا ثُمَّ تَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ فَيُطَلِّقُهَا ثَلَاثَ مَرَّاتٍ عَلَى السُّنَّةِ ثُمَّ تَنْكِحُ فَتِلْكَ الَّتِي لَا تَحِلُّ لَهُ أَبَداً وَ الْمُلَاعَنَةُ لَا تَحِلُّ لَهُ أَبَداً.
And the one whom the man divorces thrice, then another man marries her and divorces her upon the Sunnah, then she returns to her first husband, and he divorces her three times upon the Sunnah, and another husband marries her, and he divorces her. Then she returns to her first husband, and he divorces her three times upon the Sunnah. Then she gets married. So that is the one who is not lawful for him, ever; and the ‘mutually cursed’ is not lawful for him, ever!’[178]
41- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: وَ الطَّلَاقُ لِلسُّنَّةِ عَلَى مَا ذَكَرَهُ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ سُنَّةِ نَبِيِّهِ ص وَ لَا يَجُوزُ طَلَاقٌ لِغَيْرِ السُّنَّةِ وَ كُلُّ طَلَاقٍ مُخَالِفٌ لِلْكِتَابِ فَلَيْسَ بِطَلَاقٍ كَمَا أَنَّ كُلَّ نِكَاحٍ يُخَالِفُ السُّنَّةَ فَلَيْسَ بِنِكَاحٍ.
(The book) ‘Al Khisaal’ – In a report by Al Amsh,
From Al-Sadiq-asws having said: ‘And the divorce to the Sunnah is based upon what Allah-azwj Mighty and Majestic has Mentioned in His-azwj Book and Sunnah of His-azwj Prophet-saww, and a divorce of other than the Sunnah is not valid, and every divorce opposing the Book isn’t a divorce just as every marriage opposing the Sunnah isn’t a marriage’.[179]
42- ن، عيون أخبار الرضا عليه السلام فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ مِثْلَهُ وَ زَادَ فِيهِ وَ إِذَا طُلِّقَتِ الْمَرْأَةُ لِلْعِدَّةِ ثَلَاثَ مَرَّاتٍ لَمْ تَحِلَّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ.
(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, and there is an addition in it: ‘And when a woman is divorced to the waiting period three times, she is not lawful for her husband until she marries another husband’.[180]
43- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اتَّقُوا تَزْوِيجَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَوْضِعٍ وَاحِدٍ فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ.
And Amir Al-Momineen-asws said: ‘Fear marrying the ones divorced thrice in one place, for these are still with husbands’.[181]
44- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ مَعاً عَنْ مَنْصُورِ بْنِ يُونُسَ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ مَعاً عَنِ ابْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: لَا طَلَاقَ قَبْلَ نِكَاحٍ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, and Muhammad Bin Ismail, both together from Mansour Bin Yunus, and Ali Bin Ismail, both together from Ibn Hazim,
From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘There is no divorce before the marriage’ – the Hadeeth.[182]
45 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.[183]
46- ع، علل الشرائع الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَقَعُ الطَّلَاقُ إِلَّا عَلَى الْكِتَابِ وَ السُّنَّةِ لِأَنَّهُ حَدٌّ مِنْ حُدُودِ اللَّهِ عَزَّ وَ جَلَّ يَقُولُ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَ أَحْصُوا الْعِدَّةَ وَ يَقُولُ وَ أَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ وَ يَقُولُ وَ تِلْكَ حُدُودُ اللَّهِ وَ مَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ وَ إِنَّ رَسُولَ اللَّهِ ص رَدَّ طَلَاقَ عَبْدِ اللَّهِ بْنِ عُمَرَ لِأَنَّهُ كَانَ خِلَافاً لِلْكِتَابِ وَ السُّنَّةِ.
(The book) ‘Ilal Al Sharaie’ – Al Qattan, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Bahloul, from Ismail Bin Al Fazl who said,
Abu Abdullah-asws said: ‘The divorce cannot occur except based upon the Book and the Sunnah, because it is a limit from the limits of Allah-azwj Mighty and Majestic. He-azwj Says: ‘When you divorce the women, then divorce them to their waiting period and calculate the waiting period [65:1]; and He-azwj Says: and two just ones from you should bear witness [65:2]; And these are the Limits of Allah, and one who exceeds the Limits of Allah, so he has been unjust to himself [65:1]; and Rasool-Allah-saww rejected the divorce of Abdullah Bin Umar because it was opposed to the Book and the Sunnah’.[184]
47- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع أَنَّهُ كَتَبَ إِلَيْهِ عِلَّةُ الطَّلَاقِ ثَلَاثاً لِمَا فِيهِ مِنَ الْمُهْلَةِ فِيمَا بَيْنَ الْوَاحِدَةِ إِلَى الثَّلَاثِ لِرَغْبَةٍ تَحْدُثُ أَوْ سُكُونِ غَضَبٍ إِنْ كَانَ وَ لِيَكُونَ ذَلِكَ تَخْوِيفاً وَ تَأْدِيباً لِلنِّسَاءِ وَ زَجْراً لَهُنَّ عَنْ مَعْصِيَةِ أَزْوَاجِهِنَّ فَاسْتَحَقَّتِ الْمَرْأَةُ الْفُرْقَةَ وَ الْمُبَايَنَةَ لِدُخُولِهَا فِيمَا لَا يَنْبَغِي مِنْ مَعْصِيَةِ زَوْجِهَا
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, (and) ‘Ilal Al Sharaie’, in ‘Ilal’ of Ibn Sinan,
From Al-Reza-asws, he-asws wrote to him regarding the divorce thrice due to what is in it from the opportunity in what is between the one up to the three, in order for desire to be aroused, or anger to subside if there was, and for that to be a scare and a discipline for the women and a rebuke for them from disobeying their husbands, and the wife would have deserved the separation and the separation due to her entering into what is not appropriate from disobeying her husband.
وَ عِلَّةُ تَحْرِيمِ الْمَرْأَةِ بَعْدَ تِسْعِ تَطْلِيقَاتٍ فَلَا تَحِلَّ لَهُ أَبَداً عُقُوبَةً لِئَلَّا يُتَلَاعَبَ بِالطَّلَاقِ وَ لَا تُسْتَضْعَفَ الْمَرْأَةُ وَ لِيَكُونَ نَاظِراً فِي أُمُورِهِ مُتَيَقِّظاً مُعْتَبِراً وَ لِيَكُونَ يائسا لها [يَأْساً لَهُمَا] مِنَ الِاجْتِمَاعِ بَعْدَ تِسْعِ تَطْلِيقَاتٍ
And reason for the prohibition of the woman after nine divorces she is not lawful for him, ever, is a punishment lest he is playing around with the divorce and to ensure that the woman is not wronged or weakened. It is so that he will be attentive and careful in his affairs, taking lessons, and so that there is despair for both of them about reuniting after nine divorces.
وَ عِلَّةُ طَلَاقِ الْمَمْلُوكِ اثْنَيْنِ لِأَنَّ طَلَاقَ الْأَمَةِ عَلَى النِّصْفِ وَ جَعْلُهُ اثْنَيْنِ احْتِيَاطاً لِكَمَالِ الْفَرَائِضِ كَذَلِكَ فِي الْفَرْقِ فِي الْعِدَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا.
The reason for the slave’s divorce being limited to two is because the divorce of a female slave is half, and making it two is a precaution for completing the obligations, just as there is a difference in the waiting period for a woman whose husband has died’.[185]
48- ع، علل الشرائع الطَّالَقَانِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْعِلَّةِ الَّتِي مِنْ أَجْلِهَا- لَا تَحِلُّ الْمُطَلَّقَةُ لِلْعِدَّةِ لِزَوْجِهَا- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِنَّمَا أَذِنَ فِي الطَّلَاقِ مَرَّتَيْنِ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ- الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ يَعْنِي فِي التَّطْلِيقَةِ الثَّالِثَةِ
(The book) ‘Ilal Al Sharaie’ – Al Talaqany, from Ibn Uqda, from Ali Bin Al-Hassan Bin Fazzal, from his father who said,
‘I asked Al-Reza-asws about the reason due to which the one divorced to the waiting period is not lawful for her husband until she marries another husband, he-asws said: ‘Allah-azwj Blessed and Exalted rather Permitted regarding the divorce, to be twice. He-azwj Said: The divorce is twice, then either keep them with reasonableness or release with the goodness [2:229], meaning the third divorce.
وَ لِدُخُولِهِ فِيمَا كَرِهَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِنَ الطَّلَاقِ الثَّالِثِ حَرَّمَهَا عَلَيْهِ- فَلا تَحِلُّ لَهُ … حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ لِئَلَّا يُوقِعَ النَّاسَ الِاسْتِخْفَافُ بِالطَّلَاقِ وَ لَا يُضَارُّوا النِّسَاءَ.
And for his entering into what Allah-azwj Mighty and Majestic Dislikes, the third divorce. He-azwj Prohibited her to him, So if he divorces her (for a third time), she would not be lawful to him afterwards until she marries another husband [2:230], lest the people fall into taking lightly with the divorce, and they do not harm the women’.[186]
49- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ الْكُوفِيِّ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْحَارِثِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسَةٌ لَا يُسْتَجَابُ لَهُمْ رَجُلٌ جَعَلَ اللَّهُ بِيَدِهِ طَلَاقَ امْرَأَتِهِ فَهِيَ تُؤْذِيهِ وَ عِنْدَهُ مَا يُعْطِيهَا وَ لَمْ يُخَلِّ سَبِيلَهَا وَ رَجُلٌ أَبَقَ مَمْلُوكُهُ ثَلَاثَ مَرَّاتٍ وَ لَمْ يَبِعْهُ وَ رَجُلٌ مَرَّ بِحَائِطٍ مَائِلٍ وَ هُوَ يُقْبِلُ إِلَيْهِ وَ لَمْ يُسْرِعِ الْمَشْيَ حَتَّى سَقَطَ عَلَيْهِ وَ رَجُلٌ أَقْرَضَ رَجُلًا مَالًا فَلَمْ يُشْهِدْ عَلَيْهِ وَ رَجُلٌ جَلَسَ فِي بَيْتِهِ وَ قَالَ اللَّهُمَّ ارْزُقْنِي وَ لَمْ يَطْلُبْ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Muhammad Bin Ahmad Bin Ali Al Kufy, and Muhammad Bin Al Husayn, from Muhammad Bin Hammad Al Harisy,
From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Five are not Answered (of their supplications) – a man Allah-azwj Made the divorce of his wife in his hand, so she hurts him and with him is what he can give her and he does not free her way; and a man whose slave absconded three times and he does not sell him; and a man who passes by a leaning wall and he is facing toward it, and he does not quicken the walk until it falls upon him; and a man who lends money to a man but he does not keep witnesses upon him; and a man who sits in his house and says, ‘O Allah-azwj, Provide me!’, and he does not seek’.[187]
50- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع لَا طَلَاقَ لِمَنْ لَا يَنْكِحُ وَ لَا عَتَاقَ لِمَنْ لَا يَمْلِكُ
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
From Al-Sadiq-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘There is no divorce for the one who is not married, and there is no liberation for the one not owning (a slave)’.
وَ قَالَ عَلِيٌّ ع وَ لَوْ وَضَعَ يَدَهُ عَلَى رَأْسِهَا.
And Ali-asws said: ‘And even if he were to place his hand upon her head’.[188]
51 ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع لَا يَجُوزُ طَلَاقُ الْغُلَامِ حَتَّى يَحْتَلِمَ.
(The book) ‘Qurb Al Isnaad’ – By this chain,
He-asws said: ‘Ali-asws said: ‘The divorce of a boy is not valid until he reaches puberty’.[189]
52 ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع لَا طَلَاقَ إِلَّا مِنْ بَعْدِ نِكَاحٍ وَ لَا عِتْقَ إِلَّا مِنْ بَعْدِ مِلْكٍ.
(The book) ‘Qurb Al Isnaad’ – By this chain,
He-asws said: ‘Ali-asws said: ‘There is no divorce except from after marriage, nor any liberation except from after ownership (of a slave)’.[190]
53 ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع تُطَلَّقُ الْحُرَّةُ ثَلَاثاً وَ تَعْتَدُّ ثَلَاثاً.
(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa said,
‘Abu Abdullah-asws said: ‘The free woman is divorced thrice, and observes three waiting periods’.[191]
54 ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبِيهِ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ تَزْوِيجِ الْمُطَلَّقَاتِ ثَلَاثاً فَقَالَ لِي إِنَّ طَلَاقَكُمُ الثَّلَاثَ لَا يَحِلُّ لِغَيْرِكُمْ وَ طَلَاقَهُمْ يَحِلُّ لَكُمْ لِأَنَّكُمْ لَا تَرَوْنَ الثَّلَاثَ شَيْئاً وَ هُمْ يُوجِبُونَهَا.
(The book) ‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Majaylawiya, from Muhammad Al Attar, from Ibn Isa, from Ja’far Bin Muhammad Al Ash’ary, from his father who said,
‘I asked Al-Reza-asws about marrying the woman divorced thrice. He-asws said to me: ‘Your three divorces are not permissible for others and their divorces are lawful for you because you are not viewing the three (in one sitting) as anything, while they are obligating it’.[192]
55 مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام أَبِي عَنِ الْحَسَنِ بْنِ أَحْمَدَ الْمَالِكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ طَاوُسٍ قَالَ: قُلْتُ لِلرِّضَا ع إِنَّ لِيَ ابْنَ أَخٍ زَوَّجْتُهُ ابْنَتِي وَ هُوَ يَشْرَبُ الشَّرَابَ وَ يُكْثِرُ ذِكْرَ الطَّلَاقِ
(The book) ‘Ma’any Al Akhbaar’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – My father, from Al-Hassan Bin Ahmad Al Maliky, from Abdullah Bin Tawoos who said,
‘I said to Al-Reza-asws: ‘There is a nephew of mine I have got my daughter married to, and he drinks the (intoxicating) drinks and frequently mentions the divorce’.
قَالَ إِنْ كَانَ مِنْ إِخْوَانِكَ فَلَا شَيْءَ وَ إِنْ كَانَ مِنْ هَؤُلَاءِ فَأَبِنْهَا مِنْهُ فَإِنَّهُ عَنَى الْفِرَاقَ
He-asws said: ‘If he was from your brethren, it is nothing, but if he was from them (general Muslims), separate her from him, for he means the separation’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ إِيَّاكُمْ وَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَجْلِسٍ وَاحِدٍ فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Hasn’t it been reported from Abu Abdullah-asws that he-asws said: ‘Beware of the women divorced thrice in one sitting, for these are still with husbands?’’
فَقَالَ ذَلِكَ مَنْ كَانَ مِنْ إِخْوَانِكُمْ لَا مِنْ هَؤُلَاءِ إِنَّهُ مَنْ دَانَ بِدِينِ قَوْمٍ لَزِمَتْهُ أَحْكَامُهُمْ.
He-asws said: ‘That is the one who was from your brethren, not from them. Surely the one makes it a religion with the religion of a people, their rulings would be binding on him.[193]
56 ع، علل الشرائع أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ وَ غَيْرِهِ مِنْ أَصْحَابِ يُونُسَ عَنْ يُونُسَ عَنْ رِجَالٍ شَتَّى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ مَا الْعِلَّةُ الَّتِي إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَ هُوَ مَرِيضٌ فِي حَالِ الْإِضْرَارِ وَرِثَتْهُ وَ لَمْ يَرِثْهَا وَ مَا حَدُّ الْإِضْرَارِ
(The book) ‘Ilal Al Sharaie’ – My father, from Ali, from his father, from Salih Bin Saeed and others from the companions of Yunus, from Yunus, from various men (narrators),
From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘What is the reason for which when the man divorces his wife while he is sick in a state of causing harm, she will inherit him and he will not inherit her, and what is the limit of causing harm?’
قَالَ هُوَ الْإِضْرَارُ وَ مَعْنَى الْإِضْرَارِ مَنْعُهُ إِيَّاهَا مِيرَاثَهَا مِنْهُ فَأُلْزِمَ الْمِيرَاثَ عُقُوبَةً.
He-asws said: ‘It is harm, and meaning of the ‘harm’ is his preventing her of her inheritance from him. Thus, necessitating the inheritance is a punishment.[194]
57 ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ تَسْنِيمٍ عَنْ جَعْفَرٍ الْخَثْعَمِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ رُقَيَّةَ بْنِ مَصْقَلَةَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: أَتَى عُمَرَ بْنَ الْخَطَّابِ رَجُلَانِ يَسْأَلَانِ عَنْ طَلَاقِ الْأَمَةِ فَالْتَفَتَ إِلَى خَلْفِهِ فَنَظَرَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ يَا أَصْلَعُ مَا تَرَى فِي طَلَاقِ الْأَمَةِ فَقَالَ بِإِصْبَعَيْهِ هَكَذَا وَ أَشَارَ بِالسَّبَّابَةِ وَ الَّتِي تَلِيهَا
(The book) ‘Al Amaali’ of Al sheykh Al Tusi – Al Mufeed, from Ali Bin Khalid, from Muhammad Bin Al Husayn Bin Salih, from Muhammad Bin Ali Bin Zayd, from Muhammad Bin Tasneem, from Ja’far Al Khash’amy, from Ibrahim Bin Abdul Al Hameed, from Ruqiya Bin Masqalah Bin Abdullah, from his father, from his grandfather having said,
Two men came to Umar Bin Al-Khattab asking about the divorce of the slave girl. He turned around to look behind him. He looked toward Ali-asws Bin Abu Talib-asws. He said, ‘O baldie (short-haired one)! What is your-asws view regarding divorcing the slave girl?’ He-asws said (gestured) with his-asws fingers like this, and indicated with the index finger and the one following it.
فَالْتَفَتَ إِلَيْهِمَا عُمَرُ وَ قَالَ ثِنْتَانِ
Umar turned to them and said, ‘Two!’
فَقَالا سُبْحَانَ اللَّهِ جِئْنَاكَ وَ أَنْتَ أَمِيرُ الْمُؤْمِنِينَ فَسَأَلْنَاكَ فَجِئْتَ إِلَى رَجُلٍ سَأَلْتَهُ وَ اللَّهِ مَا كَلَّمَكَ
They said, ‘Glory be to Allah-azwj! We come to you and you are commander of the faithful. We ask you, so you go to a man to ask him! By Allah-azwj, what did he-asws say to you?’
فَقَالَ عُمَرُ تَدْرِيَانِ مَنْ هَذَا
Umar said, ‘Don’t you two know who this is?’
قَالا لَا
They said, ‘No!’
قَالَ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لَوْ أَنَّ السَّمَاوَاتِ السَّبْعَ وَ الْأَرَضِينَ السَّبْعَ وُضِعَتَا فِي كِفَّةٍ وَ وُضِعَ إِيمَانُ عَلِيٍّ فِي كِفَّةٍ لَرَجَحَ إِيمَانُ عَلِيٍّ ع.
He said, ‘This is Ali-asws Bin Abu Talib-asws! I heard Rasool-Allah-saww saying: ‘Even if the seven skies and the seven earths were to be placed in a hand (of a scale), and the Eman of Ali-asws placed in (the other) hand, the Eman of Ali-asws would outweigh!’’[195]
58 ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ صَالِحِ بْنِ أَحْمَدَ وَ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ زَكَرِيَّا مَعاً عَنْ مُحَمَّدِ بْنِ تَسْنِيمٍ مِثْلَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Salih Bin Ahad and Muhammad Bin Al Qasim Bin Zakariya, both together from Muhammad Bin Tasneem, similar to it.[196]
59 سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ حَلَفَ لِلسُّلْطَانِ بِالطَّلَاقِ وَ الْعَتَاقِ
(The book) ‘Al Majaalis’ – My father, from Fazalah, from Sayf, from Abu Bakr Al Hazramy who said,
‘I said to Abu Abdullah-asws, ‘A man swears to the ruler with the divorce and the liberation (of slave)’.
فَقَالَ إِذَا خَشِيَ سَيْفَهُ وَ سَطْوَتَهُ فَلَيْسَ عَلَيْهِ شَيْءٌ يَا أَبَا بَكْرٍ إِنَّ اللَّهَ يَعْفُو وَ النَّاسُ لَا يَعْفُونَ.
He-asws said: ‘When he fears his sword and his punishment, there isn’t anything upon him. O Abu Bakr! Allah-azwj Pardons, and the people do not pardon’.[197]
60 سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ وَ الْبَزَنْطِيِّ مَعاً عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُسْتَكْرَهُ عَلَى الْيَمِينِ فَيَحْلِفُ بِالطَّلَاقِ وَ الْعَتَاقِ وَ صَدَقَةِ مَا يَمْلِكُ أَ يَلْزَمُهُ ذَلِكَ
(The book) ‘Al Mahasin’ – My father, from Safwan, from Abu Al-Hassan and Al Bazanty, both together,
From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the man who is coerced upon the oath, so he swears with the divorce, and the liberation (of a slave), and charity of what he owns, does it oblige him?’
فَقَالَ لَا فَقَالَ رَسُولُ اللَّهِ ص وُضِعَ عَنْ أُمَّتِي مَا أُكْرِهُوا عَلَيْهِ وَ لَمْ يُطِيقُوا وَ مَا أَخْطَئُوا.
He-asws said: ‘No. Rasool-Allah-saww said: ‘It has been dropped from my-saww community whatever they are coerced upon, and (what) they cannot endure, and what they as mistaken with’.[198]
61 سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُعَاذٍ بَيَّاعِ الْأَكْسِيَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُسْتَحْلَفُ بِالطَّلَاقِ وَ الْعَتَاقِ فَمَا تَرَى أَحْلِفُ لَهُمْ
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Abu Ayoub, from Muaz Baya’a Al Aksiya who said,
I said to Abu Abdullah-asws, ‘We are made to swear on oath with the divorce and the liberation (of slaves). What is your-asws view, shall I oath to them?’
قَالَ احْلِفْ لَهُمْ بِمَا أَرَادُوا إِذَا خِفْتَ.
He-asws said: ‘Swear oath to them with whatever they want, when you are fearing’.[199]
62 يج، الخرائج و الجرائح رُوِيَ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ: كَانَ رَجُلٌ مِنْ أَصْحَابِنَا طَلَّقَ امْرَأَتَهُ ثَلَاثاً فَسَأَلَ أَصْحَابَنَا فَقَالُوا لَيْسَ بِشَيْءٍ فَقَالَتِ امْرَأَتُهُ لَا أَرْضَى حَتَّى تَسْأَلَ أَبَا عَبْدِ اللَّهِ ع وَ كَانَ بِالْحِيرَةِ إِذْ ذَاكَ أَيَّامُ أَبِي الْعَبَّاسِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Haroun Bin Kharijah who said,
‘A man from our companions had divorced his wife thrice (in one sitting). He asked our companions. They said, ‘It isn’t anything’. His wife said, ‘I will not be satisfied until you ask Abu Abdullah-asws’, and he-asws was at Al-Hira, since those were the days (era) of Abu Al-Abbas (the caliph).
قَالَ فَذَهَبْتُ إِلَى الْحِيرَةِ وَ لَمْ أَقْدِرْ عَلَى كَلَامِهِ إِذْ مَنَعَ الْخَلِيفَةُ النَّاسَ مِنَ الدُّخُولِ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا أَنْظُرُ كَيْفَ أَلْتَمِسُ لِقَاءَهُ فَإِذَا سَوَادِيٌّ عَلَيْهِ جُبَّةُ صُوفٍ يَبِيعُ خِيَاراً فَقُلْتُ لَهُ بِكَمْ خِيَارُكَ هَذَا كُلُّهُ
He said, ‘I went to Al-Hira and I was not able upon speaking to him-asws when the caliph had forbidden the people from going to see Abu Abdullah-asws, and I was looking (considering) how I can seek to meet him-asws, when there was a black man having a woollen coat upon him selling cucumbers. I said to him, ‘For who much are these cucumbers, all of them?’
قَالَ بِدِرْهَمٍ
He said, ‘For one Dirham’.
فَأَعْطَيْتُهُ دِرْهَماً وَ قُلْتُ لَهُ أَعْطِنِي جُبَّتَكَ هَذِهِ فَأَخَذْتُهَا وَ لَبِسْتُهَا وَ نَادَيْتُ مَنْ يَشْتَرِي خِيَاراً وَ دَنَوْتُ مِنْهُ
I gave him a Dirham and said to him, ‘Give me this coat of yours!’ I took it and wore it and called out, ‘Who wants to buy cucumbers?’, and went near him-asws.
فَإِذَا غُلَامٌ مِنْ نَاحِيَةٍ يُنَادِي يَا صَاحِبَ الْخِيَارِ إِلَيَّ
There was a young guy in a corner who called out, ‘O owner of the cucumbers, come to me!’
فَقَالَ ع لِي لَمَّا دَنَوْتُ مِنْهُ مَا أَجْوَدَ مَا احْتَلْتَ أَيُّ شَيْءٍ حَاجَتُكَ
He-asws said to me when I was near him-asws, ‘How clever is what you have impersonated! Which thing is your need?’
قُلْتُ إِنِّي ابْتُلِيتُ فَطَلَّقْتُ أَهْلِي فِي دَفْعَةٍ ثَلَاثاً فَسَأَلْتُ أَصْحَابَنَا فَقَالُوا لَيْسَ بِشَيْءٍ وَ إِنَّ الْمَرْأَةَ قَالَتْ لَا أَرْضَى حَتَّى تَسْأَلَ أَبَا عَبْدِ اللَّهِ ع
I said, ‘I am in tribulation. I divorced my wife thrice in one go. I asked our companions. They said, ‘It isn’t anything’, and the wife said to me, ‘I will not be satisfied until you ask Abu Abdullah-asws!’’
فَقَالَ ارْجِعْ إِلَى أَهْلِكَ فَلَيْسَ عَلَيْكَ شَيْءٌ.
He-asws said: ‘Return to your wife. There isn’t anything upon you!’’[200]
63 شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي الرَّجُلِ إِذَا تَزَوَّجَ الْمَرْأَةَ قَالَ أَقَرَّتْ بِالْمِيثَاقِ الَّذِي أَخَذَ اللَّهُ إِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ.
(The book) ‘Tafseer Al Ayyashi’ – From Abdul Rahman who said,
‘I heard Abu Ja’far-asws saying regarding the man when he married a woman. He-asws said: ‘She has accepted the Covenant which Allah-azwj has Taken: then either keep them with reasonableness or release with the goodness [2:229]’.[201]
64 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَرْأَةُ الَّتِي لَا تَحِلُّ لِزَوْجِهَا- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ الثَّالِثَةَ فَلا تَحِلُّ لَهُ … حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ وَ التَّسْرِيحُ هُوَ التَّطْلِيقَةُ الثَّالِثَةُ
(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,
From Abu Abdullah-asws having said: ‘The woman who is not lawful for her husband until she marries another husband is the one who is divorced, then returned, then divorced, then divorced, then divorced the third time, so she is no lawful for him until she marries another husband. Allah-azwj Mighty and Majestic Says: The divorce is twice, then either keep them with reasonableness or release with the goodness [2:229], and the release it is the third divorce’.
قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع فِي قَوْلِهِ- فَإِنْ طَلَّقَها فَلا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ هَاهُنَا التَّطْلِيقَةُ الثَّالِثَةُ فَإِنْ طَلَّقَهَا الْأَخِيرُ فَلا جُناحَ عَلَيْهِما أَنْ يَتَراجَعا بِتَزْوِيجٍ جَدِيدٍ.
He (the narrator) said, ‘Abu Abdullah-asws said regarding His-azwj Words: So if he divorces her (for a third time), she would not be lawful to him afterwards until she marries another husband; – over here is the third divorce – then if he divorces her there is no blame on them both if they return to each other [2:230] – with a new marriage’.[202]
65 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ يَقُولُ الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ وَ التَّسْرِيحُ بِالْإِحْسَانِ هِيَ التَّطْلِيقَةُ الثَّالِثَةُ.
(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,
From Abu Ja’far-asws having said: ‘The divorce is twice, then either keep them with reasonableness or release with the goodness [2:229], and the ‘release with the goodness’, it is the third divorce’.[203]
66 شي، تفسير العياشي عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ الَّتِي لَا تَحِلُّ لِزَوْجِهَا- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هِيَ الَّتِي تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ ثُمَّ تُرَاجَعُ ثُمَّ تُطَلَّقُ الثَّالِثَةَ فَهِيَ الَّتِي لَا تَحِلُّ لِزَوْجِهَا- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ تَذُوقَ عُسَيْلَتَهُ وَ يَذُوقَ عُسَيْلَتَهَا وَ هُوَ قَوْلُ اللَّهِ الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ أَنْ تُسَرَّحَ بِالتَّطْلِيقَةِ الثَّالِثَةِ.
(The book) ‘Tafseer Al Ayyashi’ – From Sama’at Bin Mihran who said,
‘I asked him-asws about the woman which is not permissible for her husband until she marries another husband. He-asws said: ‘She is the one who is divorced, then returned, then divorced, then returned, then divorced for the third time. So, she is the one who is not permissible for her husband until she marries another husband, and she tastes his honey and he tastes her honey, and it is the Word of Allah-azwj: The divorce is twice, then either keep them with reasonableness or release with the goodness [2:229]. The ‘release’ is with the third divorce.[204]
67 شي، تفسير العياشي عَنْ أَبِي الْقَاسِمِ الْفَارِسِيِّ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ- فَإِمْساكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسانٍ مَا يَعْنِي بِذَلِكَ
(The book) ‘Tafseer Al Ayyashi’ – from Abu Al Qasim Al Farsi who said,
‘May I be sacrificed for you-asws! Allah-azwj is Saying in His-azwj Book: then either keep them with reasonableness or release with the goodness [2:229]. What does He-azwj Mean by that?’
قَالَ أَمَّا الْإِمْسَاكُ بِالْمَعْرُوفِ فَكَفُّ الْأَذَى وَ إِجْبَاءُ النَّفَقَةِ وَ أَمَّا التَّسْرِيحُ بِإِحْسَانٍ فَالطَّلَاقُ عَلَى مَا نَزَلَ بِهِ الْكِتَابُ.
He-asws said: ‘As for ‘keep them with reasonableness’, is refraining from the harming and providing sufficient maintenance, and as for ‘release with the goodness’, it is the divorce based upon what the Book has been Revealed with.[205]
68 شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ فَضَالَةَ عَنِ الْعَبْدِ الصَّالِحِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ عِنْدَ قُرْئِهَا تَطْلِيقَةً ثُمَّ رَاجَعَهَا ثُمَّ طَلَّقَهَا عِنْدَ قُرْئِهَا الثَّالِثَةَ فَبَانَتْ مِنْهُ أَ لَهُ أَنْ يُرَاجِعَهَا
(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bi Fazalah,
From Al-Abd Al-Salih (Musa Al-Kazim-asws), he (the narrator) said, ‘I asked him-asws about a man who divorces his wife at her menses-free period, then returns to her, then divorces her at her menses-free period thirdly, so she becomes irrevocably divorced from him. Is it for him to return to her?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ قَبْلَ أَنْ تَتَزَوَّجَ زَوْجاً غَيْرَهُ
I said, ‘Before she marries another husband?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ لَهُ فَرَجُلٌ طَلَّقَ امْرَأَتَهُ تَطْلِيقَةً ثُمَّ رَاجَعَهَا ثُمَّ طَلَّقَهَا ثُمَّ رَاجَعَهَا ثُمَّ طَلَّقَهَا
I said to him-asws, ‘So (what about) a man who divorces his wife with a divorce, then returns to her, then divorces her, then returns to her, then divorces her?’
قَالَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ.
He-asws said: ‘She is not lawful for him until she marries another husband’.[206]
69 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الطَّلَاقِ الَّتِي لَا تَحِلُّ لَهُ- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ لِي أُخْبِرُكَ بِمَا صَنَعْتُ أَنَا بِامْرَأَةٍ كَانَتْ عِنْدِي فَأَرَدْتُ أَنْ أُطَلِّقَهَا فَتَرَكْتُهَا حَتَّى إِذَا طَمِثَتْ ثُمَّ طَهُرَتْ طَلَّقْتُهَا مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ
(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer who said,
‘I asked Abu Ja’far-asws about the divorce (after which) she is not lawful for him until she marries another husband. He-asws said to me: ‘Shall I-asws tell you what I-asws did with a woman who was with me-asws? I-asws wished to divorce her, so I left her until she menstruated and then became pure. I-asws then divorced her without marital relations, in the presence of two witnesses.
ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَادَتْ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا وَ مَسِسْتُهَا وَ تَرَكْتُهَا حَتَّى طَمِثَتْ وَ طَهُرَتْ ثُمَّ طَلَّقْتُهَا بِشُهُودٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ ثُمَّ تَرَكْتُهَا حَتَّى إِذَا كَادَتْ أَنْ تَنْقَضِيَ عِدَّتُهَا رَاجَعْتُهَا وَ دَخَلْتُ بِهَا وَ مَسِسْتُهَا ثُمَّ تَرَكْتُهَا حَتَّى طَمِثَتْ وَ طَهُرَتْ ثُمَّ طَلَّقْتُهَا بِشُهُودٍ مِنْ غَيْرِ جِمَاعٍ وَ إِنَّمَا فَعَلْتُ ذَلِكَ بِهَا لِأَنَّهُ لَمْ يَكُنْ لِي بِهَا حَاجَةٌ.
Then I-asws left her until her waiting period was almost over. I-asws took her back, had relations with her, and left her until she menstruated and became pure. Then I-asws divorced her again with witnesses, without marital relations, in the presence of two witnesses. I-asws left her until her waiting period was almost over, then I-asws took her back, had relations with her, and left her until she menstruated and became pure. Then I-asws divorced her with witnesses, without union. I-asws only did this with her because I-asws had no need for her’.[207]
70 شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ فَتَزَوَّجَتْ بِالْمُتْعَةِ أَ تَحِلُّ لِزَوْجِهَا الْأَوَّلِ
(The book) ‘Tafseer Al Ayyashi’ – From Al-Hassan Bin Ziyad who said,
‘I asked him-asws about a man who divorces his wife, and she re-marries with the Mut’ah, ‘Is she lawful for her first husband?’
قَالَ لَا- لَا تَحِلُّ لَهُ حَتَّى تَدْخُلَ فِي مِثْلِ الَّذِي خَرَجَتْ مِنْ عِنْدِهِ وَ ذَلِكَ قَوْلُهُ فَإِنْ طَلَّقَها فَلا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِنْ طَلَّقَها فَلا جُناحَ عَلَيْهِما أَنْ يَتَراجَعا إِنْ ظَنَّا أَنْ يُقِيما حُدُودَ اللَّهِ وَ الْمُتْعَةُ لَيْسَ فِيهَا طَلَاقٌ.
He-asws said: ‘No, she is not lawful for him until she enters into similar to which she had exited from him, and that is the Word of Allah-azwj: So if he divorces her (for a third time), she would not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other, if they think that they can keep within the Limits of Allah [2:230], and the Mut’ah, there is no divorce in it’.[208]
71 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الطَّلَاقِ الَّذِي لَا تَحِلُّ لَهُ- حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ هُوَ الَّذِي يُطَلِّقُ ثُمَّ يُرَاجِعُ وَ الرَّجْعَةُ هُوَ الْجِمَاعُ ثُمَّ يُطَلِّقُ ثُمَّ يُرَاجِعُ ثُمَّ يُطَلِّقُ الثَّالِثَةَ- فَلا تَحِلُّ لَهُ … حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ
(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the divorce after which she is not lawful for him until she marries another husband. He-asws said: ‘He is the one who divorces, then returns, and the return, it is the consummation. Then he divorces, then returns, then divorces thirdly, so she is not lawful for him until she marries another husband’.
وَ قَالَ الرَّجْعَةُ الْجِمَاعُ وَ إِلَّا فَهِيَ وَاحِدَةٌ.
And he-asws said: ‘The ‘return’ is the consummation, or else it is one (divorce)’.[209]
72 شي، تفسير العياشي عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْهُ ع قَالَ: إِذَا قَالَ الرَّجُلُ لِامْرَأَتِهِ أَنْتِ طَالِقَةٌ ثُمَّ رَاجَعَهَا ثُمَّ قَالَ أَنْتِ طَالِقَةٌ ثُمَّ رَاجَعَهَا ثُمَّ قَالَ أَنْتِ طَالِقَةٌ لَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَإِنْ طَلَّقَهَا وَ لَمْ يُشْهِدْ فَهُوَ يَتَزَوَّجُهَا إِذَا شَاءَ.
(The book) ‘Tafseer Al Ayyashi’ – From Umar Bin Hanzala,
From him-asws having said: ‘When the man says to his wife, ‘You are divorced!’ Then he returns to her. Then says, ‘You are divorced!’ Then returns to her. Then says, ‘You are divorced!’ She is not lawful for him until she marries another husband. If he divorces her and does not keep witnesses, he can marry her when he so desires to’.[210]
73 شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ تَرَكَهَا حَتَّى انْقَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا مِنْ غَيْرِ أَنْ يَدْخُلَ بِهَا حَتَّى فَعَلَ ذَلِكَ بِهَا ثَلَاثاً قَالَ لَا تَحِلُّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ.
(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,
From Abu Abdullah-asws regarding a man who divorces his wife, then leaves her until she fulfils her waiting period, then he marries her, then divorces her from without having consummated with her, until he does that thrice with her. He-asws said: ‘She is not lawful for him until she marries another husband’.[211]
74 شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ طَلَاقاً- لَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ فَتَزَوَّجَهَا عَبْدٌ ثُمَّ طَلَّقَهَا هَلْ يَهْدِمُ الطَّلَاقَ
(The book) ‘Tafseer Al Ayyashi’ – From Is’haq Bin Ammar who said,
‘I asked Abu Abdullah-asws about a man who divorces his wife with such a divorce she is not lawful for him afterwards until she marries another husband. A slave marries her, then divorces her, ‘Does he invalidate the divorce?’
قَالَ نَعَمْ لِقَوْلِ اللَّهِ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هُوَ أَحَدُ الْأَزْوَاجِ.
He-asws said: ‘Yes, due to Words of Allah-azwj: until she marries another husband [2:230], and he is one of the husbands’.[212]
75 شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِذَا أَرَادَ الرَّجُلُ الطَّلَاقَ طَلَّقَهَا فِي قَبْلِ عِدَّتِهَا فِي غَيْرِ جِمَاعٍ فَإِنَّهُ إِذَا طَلَّقَهَا وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا وَ شَاءَ أَنْ يَخْطُبَ مَعَ الْخُطَّابِ فَعَلَفَإِنْ رَاجَعَهَا قَبْلَ أَنْ يَخْلُوَ الْأَجَلُ أَوْ لِعِدَّةٍ [الْعِدَّةُ] فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَةٍ
(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Sinan,
From Abu Abdullah-asws, from Amir Al-Momineen-asws having said: ‘When the man intends the divorce, he divorces her before her waiting period without consummation, for then he would have divorced her once. Then he leaves her until her term is free, and he desires to propose to her with the proposers, he can do so. If he returns to her before the term is free, or at the waiting period, she is with him upon once divorce.
فَإِنْ طَلَّقَهَا الثَّانِيَةَ فَشَاءَ أَيْضاً أَنْ يَخْطُبَ مَعَ الْخُطَّابِ إِنْ كَانَ تَرَكَهَا حَتَّى يَخْلُوَ أَجَلُهَا وَ إِنْ شَاءَ رَاجَعَهَا قَبْلَ أَنْ يَنْقَضِيَ أَجَلُهَا فَإِنْ فَعَلَ فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ
If he divorces her the second time, so he desires as well he can propose along with the proposers, if he had left her until her term was fee, and if he desires he can return to her before the expiry of her term. If he does so, she would be with him upon two divorces.
فَإِنْ طَلَّقَهَا ثَلَاثاً- فَلا تَحِلُّ لَهُ … حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ هِيَ تَرِثُ وَ تُورَثُ مَا كَانَتْ فِي الدَّمِ فِي التَّطْلِيقَتَيْنِ الْأَوَّلَتَيْنِ.
If he divorces her thirdly, she is not lawful for him until she marries another husband, and she will inherit and be inherited from, for as long as she is in the blood (menstruation) during the first two divorces.[213]
76 شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ ابْنَيْ أَعْيَنَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالُوا سَأَلْنَاهُمَا عَنْ قَوْلِهِ- وَ لا تُمْسِكُوهُنَّ ضِراراً لِتَعْتَدُوا فَقَالا هُوَ الرَّجُلُ يُطَلِّقُ الْمَرْأَةَ تَطْلِيقَةً وَاحِدَةً ثُمَّ يَدَعُهَا حَتَّى إِذَا كَانَ آخِرُ عِدَّتِهَا رَاجَعَهَا ثُمَّ يُطَلِّقُهَا أُخْرَى فَيَتْرُكُهَا مِثْلَ ذَلِكَ رِيبَةٌ ذَلِكَ.
(The book) ‘Tafseer Al Ayyashi’ – From Zurarah and Humran, two sons of Ayn, and Muhammad Bin Muslim,
From Abu Ja’far-asws and Abu Abdullah-asws, they said, ‘We asked them-asws about His-azwj Words: And do not retain them for harm for you will transgress [2:231]. They-asws said: ‘He is the man divorcing his wife with one divorce, then he leaves her until when it was at the end of her waiting period, he returns to her. Then he divorces her again, so he leaves her similar to that. That is suspicious’.[214]
77 شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- وَ لا تُمْسِكُوهُنَّ ضِراراً لِتَعْتَدُوا قَالَ الرَّجُلُ يُطَلِّقُ حَتَّى إِذَا كَادَتْ أَنْ يَخْلُوَ أَجَلُهَا رَاجَعَهَا ثُمَّ طَلَّقَهَا ثُمَّ رَاجَعَهَا يَفْعَلُ ذَلِكَ ثَلَاثَ مَرَّاتٍ فَنَهَى اللَّهُ عَنْهُ.
(The book) ‘Tafseer Al Ayyashi’ – From Al Halby,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: And do not retain them for harm for you will transgress [2:231]. He-asws said: ‘The man divorces until what her term is almost complete, he returns to her. Then he divorces her, then returns to her. He does that three times. Allah-azwj has Prohibited from that’.[215]
78 ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصُّولِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أَبِيهِ قَالَ: حَلَفَ رَجُلٌ بِخُرَاسَانَ بِالطَّلَاقِ أَنَّ مُعَاوِيَةَ لَيْسَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص أَيَّامَ كَانَ الرِّضَا ع بِهَا فَأَفْتَى الْفُقَهَاءُ بِطَلَاقِهَا
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – A man swore an oath at Khurasan with the divorce (of his wife) that Muawiya isn’t from companions of Rasool-Allah-saww, in the days Al-Reza-asws was at it. The Jurists issued Fatwa of her divorce.
فَسُئِلَ الرِّضَا ع فَأَفْتَى أَنَّهَا لَا تُطَلَّقُ فَكَتَبَ الْفُقَهَاءُ رُقْعَةً وَ أَنْفَذُوهَا إِلَيْهِ وَ قَالُوا لَهُ مِنْ أَيْنَ قُلْتَ يَا ابْنَ رَسُولِ اللَّهِ ص إِنَّهَا لَمْ تُطَلَّقْ
Al-Reza-asws was asked. He-asws issued Fatwa that she is not divorced. The jurists wrote a note and sent it to him-asws and said: ‘From where did you-asws say, O son-asws of Rasool-Allah-saww, that she is not divorced?’
فَوَقَّعَ ع فِي رُقْعَتِهِمْ قُلْتُ هَذَا مِنْ رِوَايَتِكُمْ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ- لِمُسْلِمَةِ الْفَتْحِ وَ قَدْ كَثُرُوا عَلَيْهِ أَنْتُمْ خَيْرٌ وَ أَصْحَابِي خَيْرٌ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ فَأَبْطَلَ الْهِجْرَةَ وَ لَمْ يَجْعَلْ هَؤُلَاءِ أَصْحَاباً لَهُ
He-asws replied in their note: ‘I-asws said this from your own reports from Abu Saeed Al-Khudri, that Rasool-Allah-saww said to Muslims of the conquest, and they had become numerous to him-saww: ‘You are good, and my-saww companions are good! There is no emigration after the conquest’. Thus, the emigration was invalidated, and he-saww did not consider them (Muslims at the conquest of Makkah including Muawiya) as companions of his-saww’.
فَرَجَعُوا إِلَى قَوْلِهِ.
They returned to his-asws word’.[216]
79 ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَحَدَهُمَا ع عَنْ رَجُلٍ قَالَتْ لَهُ امْرَأَتُهُ أَسْأَلُكَ بِوَجْهِ اللَّهِ إِلَّا مَا طَلَّقْتَنِي
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Muhammad Bin Muslim who said,
‘I asked one of the two (5th or 6th Imam-asws) about a man his wife says to him, ‘I ask you for the Face of Allah-azwj, please divorce me!’
قَالَ يُوجِعُهَا ضَرْباً أَوْ يَعْفُو عَنْهَا.
He-asws said: ‘He should either tap her with a (symbolic) strike, or pardon her’.[217]
80 ين، كتاب حسين بن سعيد و النوادر عَنْ زَيْدٍ الْخَيَّاطِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ امْرَأَتِي خَرَجَتْ بِغَيْرِ إِذْنِي فَقُلْتُ لَهَا إِنْ خَرَجْتِ بِغَيْرِ إِذْنِي فَأَنْتِ طَالِقٌ فَخَرَجَتْ فَلَمَّا أَنْ ذَكَرَتْ دَخَلَتْ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – From Zayd Al Khayyat who said,
‘I said to Abu Abdullah-asws, ‘My wife went out without my permission, so I said to her, ‘If you go out without my permission, then you are divorced!’ She still went out. So when I remembered, I entered (to see you-asws)’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع خَرَجَتْ سَبْعِينَ ذِرَاعاً
Abu Abdullah-asws said: ‘Did she go out to seventy cubits?’
قَالَ لَا
He said, ‘No’.
قَالَ وَ مَا أَشَدَّ مِنْ هَذَا يَجِيءُ مِثْلُ هَذَا مِنَ الْمُشْرِكِينَ فَيَقُولُ لِامْرَأَتِهِ الْقَوْلَ فَتَنْتَزِعُ فَتَتَزَوَّجُ زَوْجاً آخَرَ وَ هِيَ امْرَأَتُهُ.
He-asws said: ‘And what is severer than this? The likes of this one have come from the Polytheists, so he says to his wife the word, so she would be separated and marry another husband while she is still his wife!’[218]
81 كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ فِي سِيَاقِ ذِكْرِ بِدَعِ عُمَرَ وَ أَعْجَبُ مِنْ ذَلِكَ أَنَّ أَبَا كِنْفٍ الْعَبْدِيَّ أَتَاهُ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي وَ أَنَا غَائِبٌ فَوَصَلَ إِلَيْهَا الطَّلَاقُ ثُمَّ رَاجَعْتُهَا وَ هِيَ فِي عِدَّتِهَا وَ كَتَبْتُ إِلَيْهَا فَلَمْ يَصِلِ الْكِتَابُ إِلَيْهَا حَتَّى تَزَوَّجَتْ
The book of Suleym Bin Qays –
From Amir Al-Momineen-asws, he-asws said in continuation of mention of innovations by Umar: ‘And most surprising of that is that Abu Kinf Al-Abdy had come to him. He said, ‘I have divorced my wife while I was absent (away), and the (news of) divorce arrived to her. Then I returned to her while she was in her waiting period, and I had written to her, but the letter did not arrive to her until she had re-married!’
فَكَتَبَ لَهُ إِنْ كَانَ هَذَا الَّذِي تَزَوَّجَهَا دَخَلَ بِهَا فَهِيَ امْرَأَتُهُ وَ إِنْ كَانَ لَمْ يَدْخُلْ بِهَا فَهِيَ امْرَأَتُكَ وَ كَتَبَ لَهُ ذَلِكَ وَ أَنَا شَاهِدٌ وَ لَمْ يُشَاوِرْنِي وَ لَمْ يَسْأَلْنِي يَرَى اسْتِغْنَاءَهُ بِعِلْمِهِ عَنِّي الْحَدِيثَ.
He (Umar) wrote for him, ‘If the one who has married her has consummated with her, she is his wife, and if he has not consummated with her, she is your wife’, and he wrote that for him, and I-asws am a witness, and he did not consult me-asws and did not ask me-asws. He viewed that he was needless of me-asws with his knowledge’ – the Hadeeth.[219]
82 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: تَزَوَّجَ رَجُلٌ امْرَأَةً ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَجَهِلَ فَوَاقَعَهَا وَ ظَنَّ أَنَّ عَلَيْهَا الرَّجْعَةَ
(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 married a woman, then divorced her before he had consummated with her. He was ignorant and had marital relations with her and he thought that upon that there is a return for him to her.
فَرُفِعَ إِلَى عَلِيٍّ ع فَدَرَأَ عَنْهُ الْحَدَّ بِالشُّبْهَةِ وَ قَضَى عَلَيْهِ بِنِصْفِ الصَّدَاقِ بِالتَّطْلِيقَةِ وَ الصَّدَاقِ كَامِلًا بِغِشْيَانِهِ إِيَّاهَا.
The case was raised to Ali-asws. He-asws staved the legal penalty from him due to the doubt and decreed upon him with half the dowry with the divorce, and the whole dowry due to him having had marital relations with her’.[220]
83 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا طَلَاقَ إِلَّا مِنْ بَعْدِ نِكَاحٍ.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘There is no divorce except from after marriage!’[221]
84 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع مَنْ أَسَرَّ الطَّلَاقَ وَ أَسَرَّ الِاسْتِثْنَاءَ فَلَا بَأْسَ وَ إِنْ أَعْلَنَ الطَّلَاقَ وَ أَسَرَّ الِاسْتِثْنَاءَ فِي نَفْسِهِ أَخَذْنَاهُ بِعَلَانِيَتِهِ وَ أَلْقَيْنَا السِّرَّ.
And by this chain, he-asws said: ‘Ali-asws said: ‘One who keeps the divorce a secret and keeps the exclusion a secret, there is no problem, and if he announces the divorce and keeps the exclusion a secret within himself, we-asws shall seize him with his announcement and disregard the secret’.[222]
85 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع فِي رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ طَالِقٌ نِصْفَ تَطْلِيقَةٍ هِيَ وَاحِدَةٌ وَ لَيْسَ فِي الطَّلَاقِ كَسْرٌ.
And by this chain, he-asws said: ‘Ali-asws said regarding a man who said to his wife, ‘You are divorced with half a divorce’, it is one, and there isn’t any fraction in the divorce’.[223]
86 قَالَ: وَ سُئِلَ ع عَنْ رَجُلٍ لَهُ امْرَأَتَانِ أَحَدُهُمَا تُسَمَّى جَمِيلَةَ وَ الْأُخْرَى تُسَمَّى حَمَّادَةَ فَمَرَّتْ جَمِيلَةُ فِي ثِيَابِ حَمَّادَةَ فَظَنَّ أَنَّهَا حَمَّادَةُ فَقَالَ اذْهَبِي فَأَنْتِ طَالِقٌ
He-asws said and he-asws was asked about a man having two wives for him, one of them named as ‘Jameela’, and the other named as ‘Hammada’. Jameela passed by wearing clothes of Hammada. He thought it was Hammada. He said, ‘Go, for you are divorced!’
فَقَالَ عَلِيٌّ ع طُلِّقَتْ حَمَّادَةُ بِالاسْمِ وَ طُلِّقَتْ جَمِيلَةُ بِالْإِشَارَةِ
Ali-asws said: ‘He divorced Hammada with the name and divorced Jameela with the indication’.
وَ كَذَلِكَ رَوَاهُ الشَّعْبِيُّ عَنْ عَلِيٍّ ع.
And like that has been reported by Al-Shaby from Ali-asws.[224]
87 وَ بِهَذَا الْإِسْنَادِ قَالَ: قَالَ رَجُلٌ لِعَلِيٍّ ع رَأَيْتُ فِي الْمَنَامِ كَأَنِّي طَلَّقْتُ امْرَأَتِي ثَلَاثاً
And by this chain, he-asws said: ‘A Man said to Ali-asws, ‘I saw in the dream as if I have divorced my wife thrice!’
فَقَالَ ع إِنَّ ذَلِكَ مِنَ الشَّيْطَانِ لَمْ تَحْرُمْ عَلَيْكَ امْرَأَتُكَ إِنَّمَا الطَّلَاقُ فِي الْيَقَظَةِ وَ لَيْسَ الطَّلَاقُ فِي الْمَنَامِ.
He-asws said: ‘That is from the Satan-la! Your wife is not prohibited unto you. But rather, the divorce is during the wakefulness, and the divorce isn’t during the sleep’.[225]
88 وَ قَالَ ع طَلَاقُ النَّائِمِ لَيْسَ بِشَيْءٍ حَتَّى يَسْتَيْقِظَ وَ لَا يَجُوزُ طَلَاقُ مَعْتُوهٍ وَ لَا مُبَرْسَمٍ وَ لَا صَاحِبِ هَذَيَانٍ وَ لَا صَاحِبِ لُوثَةٍ وَ لَا مُكْرَهٍ وَ لَا صَبِيٍّ حَتَّى يَحْتَلِمَ.
And he-asws said: ‘Divorce of the sleeping isn’t anything until he wakes up, nor of the mentally impaired, nor the lunatic, nor one with delirium, one experiencing wet-dream, nor a coerced one, nor a young boy until he attains puberty’.[226]
89 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع لِكُلِّ مُطَلَّقَةٍ مُتْعَةٌ إِلَّا الْمُخْتَلِعَةَ.
And by this chain, he-asws said: ‘Ali-asws said: ‘For every divorced woman is a provision except one divorcing with mutual consent (Khul’a)’.[227]
90 وَ بِهَذَا الْإِسْنَادِ قَالَ: إِنَّ امْرَأَةً أَتَتْ عَلِيّاً ع وَ قَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ زَوْجِي طَلَّقَنِي مِرَاراً كَثِيرَةً لَا أُحْصِيهَا وَ أَتَتْ بِشُهُودٍ شَهِدُوا عَلَيْهِ عِنْدَهُ فَعَزَّرَهُ عَلِيٌّ ع وَ أَبَانَهَا مِنْهُ.
And by this chain, he-asws said: ‘A woman came to Ali-asws and said, ‘O Amir Al-Momineen-asws! My husband has divorced me many times, I cannot even keep count!’, and she came with witnesses who had witnessed upon it in his presence!’ Ali-asws scolded him and separated her from him’.[228]
91 وَ بِهَذَا الْإِسْنَادِ قَالَ: سُئِلَ عَلِيٌّ ع عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ إِنْ لَمْ أَصُمْ يَوْمَ الْأَضْحَى فَأَنْتِ طَالِقٌ
And by this chain, he-asws said: ‘Ali-asws was asked about a man who said to his wife, ‘If I don’t fast on the day of Sacrifice, you are divorced!’
فَقَالَ إِنْ صَامَ فَقَدْ أَخْطَأَ السُّنَّةَ وَ خَالَفَهَا وَ اللَّهُ وَلِيُّ عُقُوبَتِهِ وَ مَغْفِرَتِهِ وَ لَمْ تُطَلَّقِ امْرَأَتُهُ وَ يَنْبَغِي أَنْ يُؤَدِّبَهُ الْإِمَامُ بِشَيْءٍ مِنْ ضَرْبٍ.
He-asws said: ‘If he does fast, he has erred the Sunnah and opposed it, and Ali-asws is In Charge of his punishment and his forgiveness, and his wife is not divorced, and it is befitting that the Imam-asws disciplines him with something from the beating’.[229]
92 الْهِدَايَةُ، قَالَ الصَّادِقُ ع طَلَاقُ السُّنَّةِ هُوَ أَنَّهُ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ تَرَبَّصَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقُهَا مِنْ قَبْلِ عِدَّتِهَا بِشَاهِدَيْنِ عَدْلَيْنِ فَإِذَا مَضَتْ بِهَا ثَلَاثَةُ قُرُوءٍ وَ ثَلَاثَةُ أَشْهُرٍ فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ الْأَمْرُ إِلَيْهَا إِنْ شَاءَتْ تَزَوَّجَتْهُ وَ إِنْ شَاءَتْ فَلَا.
(The book) ‘Al Hidaya’ –
Al-Sadiq-asws said: ‘Divorce of the Sunnah, it is that when the man intends to divorce his wife, he waits with her until she menstruates and is pure, then he divorces her from before the waiting period, keeping two just witnesses. When three menses free periods pass by her, and three months, she becomes irrevocably divorced from him, and he is a proposer from the proposers, and the matter is up to her. If she desires, she marries him, and if she desires she does not’.[230]
93 وَ قَالَ الصَّادِقُ ع طَلَاقُ الْعِدَّةِ هُوَ أَنَّهُ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ تَرَبَّصَ بِهَا حَتَّى تَحِيضَ وَ تَطْهُرَ ثُمَّ يُطَلِّقُهَا مِنْ قَبْلِ عِدَّتِهَا بِشَاهِدَيْنِ عَدْلَيْنِ ثُمَّ يُرَاجِعُهَا ثُمَّ يُطَلِّقُهَا ثُمَّ يُرَاجِعُهَا ثُمَّ يُطَلِّقُهَا فَإِذَا طَلَّقَهَا الثَّالِثَةَ- فَلا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ
And Al-Sadiq-asws said: ‘Divorce of the waiting period is when the man intends to divorce his wife, he waits with her until she menstruated and is pure. Then he divorces her from before her waiting period keeping two just witnesses, then he returns to her, then divorces her, then returns to her, then divorces her. When he has divorced her three times, she is no lawful for him from afterwards until she marries another husband.
فَإِنْ تَزَوَّجَهَا رَجُلٌ وَ لَمْ يَدْخُلْ بِهَا ثُمَّ طَلَّقَهَا أَوْ مَاتَ عَنْهَا لَمْ يَجُزْ لِلزَّوْجِ الْأَوَّلِ أَنْ يَتَزَوَّجَهَا حَتَّى يَتَزَوَّجَهَا رَجُلٌ وَ يَدْخُلَ بِهَا ثُمَّ يُطَلِّقَهَا أَوْ يَمُوتَ عَنْهَا فَحِينَئِذٍ يَجُوزُ لِلزَّوْجِ الْأَوَّلِ أَنْ يَتَزَوَّجَهَا بَعْدَ خُرُوجِهَا مِنْ عِدَّتِهَا.
If a man marries her and does not consummate with her, then divorces her, or dies from her, she is not lawful for the first husband to marry her until she marries a man and he consummates with her, then divorces her or dies from her. Then she will be lawful for the first husband to marry her after her coming out from her waiting period’.[231]
باب 113 حكم المفقودة زوجها
CHAPTER 113 – RULING OF THE WIFE OF A MISSING HUSBAND
1- قب، المناقب لابن شهرآشوب رُوِيَ أَنَّ الصَّحَابَةَ اخْتَلَفُوا فِي امْرَأَةِ الْمَفْقُودِ فَذَكَرُوا أَنَّ عَلِيّاً حَكَمَ بِأَنَّهَا لَا تَتَزَوَّجُ حَتَّى يَجِيءَ نَعْيُ مَوْتِهِ وَ قَالَ هِيَ امْرَأَةٌ ابْتُلِيَتْ فَلْتَصْبِرْ
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – It is reported that the companions differing regarding a wife of a missing husband that Ali-asws had ruled that she cannot re-marry until news of his death comes, and he-asws said: ‘She is a woman being Tried, so let her be patient’.
وَ قَالَ عُمَرُ تَتَرَبَّصُ أَرْبَعَ سِنِينَ ثُمَّ يُطَلِّقُهَا وَلِيُّ زَوْجِهَا ثُمَّ تَتَرَبَّصُ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثُمَّ رَجَعَ إِلَى قَوْلِ عَلِيٍّ ع.
And Umar said, ‘She should wait for four years then the guardian of her husband can divorce her, then she should wait four months and ten days’. Then he (Umar) returned to the words of Ali-asws’.[232]
2- ختص، الإختصاص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَفْقُودُ يَنْتَظِرُ أَهْلُهُ أَرْبَعَ سِنِينَ فَإِنْ عَادَ وَ إِلَّا تَزَوَّجَتْ فَإِنْ قَدِمَ زَوْجُهَا خُيِّرَتْ فَإِنِ اخْتَارَتِ الْأَوَّلَ اعْتَدَّتْ مِنَ الثَّانِي وَ رَجَعَتْ إِلَى الْأَوَّلِ وَ إِنِ اخْتَارَتِ الثَّانِيَ فَهُوَ زَوْجُهَا.
(The book) ‘Al Ikhtisas’ –
From Abu Abdullah-asws having said: ‘The missing husband, his wife should wait for four years. Either he returns or else she can re-marry. If her husband returns, she will be given a choice. If she chooses the first, she will observe waiting period from the second and return to the first, and if she chooses the second, he is her husband’.[233]
3- ختص، الإختصاص يَعْقُوبُ بْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: قَالَ مُؤْمِنُ الطَّاقِ فِيمَا نَاظَرَ بِهِ أَبَا حَنِيفَةَ إِنَّ عُمَرَ كَانَ لَا يَعْرِفُ أَحْكَامَ الدِّينِ أَتَاهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي غِبْتُ فَقَدِمْتُ وَ قَدْ تَزَوَّجَتْ امْرَأَتِي
(The book) ‘Al Ikhtisas’ – Yaqoub Bin Yazeed, from Ibn Abu Umeyr who said,
‘Momin Al-Taq said among what he debated Abu Haneefa with, ‘Umar did not know the rulings of religion. A man had come to him, he said, ‘O commander of the faithful! I was absent. I arrived and my wife had re-married!’
فَقَالَ إِنْ كَانَ قَدْ دَخَلَ بِهَا فَهُوَ أَحَقُّ بِهَا وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَأَنْتَ أَوْلَى بِهَا وَ هَذَا حُكْمٌ لَا يُعْرَفُ وَ الْأُمَّةُ عَلَى خِلَافِهِ
He (Umar) said, ‘If he has consummated with her, he is more rightful with her, and if he had not consummated with her, then you are foremost with her’ – and this is an unrecognised ruling and the community upon its opposite.
وَ قَضَى فِي رَجُلٍ غَابَ عَنْ أَهْلِهِ أَرْبَعَ سِنِينَ أَنَّهَا تَتَزَوَّجُ إِنْ شَاءَتْ وَ الْأُمَّةُ عَلَى خِلَافِ ذَلِكَ أَنَّهَا لَا تَتَزَوَّجُ أَبَداً حَتَّى تَقُومَ الْبَيِّنَةُ أَنَّهُ مَاتَ أَوْ كَفَرَ أَوْ طَلَّقَهَا.
And he (Umar) had decreed regarding a man absent from his wife for four years, she can re-marry if she so desires, and the community is upon opposite that she cannot re-marry ever until the proof is established that he has either dead, or become a Kafir, or had divorced her (This is not a Hadeeth).[234]
4- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عِنْدَ ذِكْرِ بِدَعِ عُمَرَ قَالَ وَ قَضِيَّتُهُ فِي الْمَفْقُودِ أَنَّ أَجَلَ امْرَأَتِهِ أَرْبَعُ سِنِينَ ثُمَّ تَتَزَوَّجُ فَإِنْ جَاءَ زَوْجُهَا خُيِّرَ بَيْنَ امْرَأَتِهِ وَ بَيْنَ الصَّدَاقِ فَاسْتَحْسَنَهُ النَّاسُ فَاتَّخَذُوهُ سُنَّةً وَ قَبِلُوهُ عَنْهُ جَهْلًا وَ قِلَّةَ عِلْمٍ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ نَبِيِّهِ ص.
The book of Suleym Bin Qays –
From Amir Al-Momineen-asws at the mention of innovations by Umar, he-asws said: ‘And his decreeing regarding the missing husband that the term of his wife is four years, then can re-marry. If her husband comes, he will be given a choice between his wife and the dowry. The people considered it good and they took it as Sunnah and accepted it from him out of ignorance and lack of knowledge of the Book of Allah-azwj Mighty and Majestic, and Sunnah of His-azwj Prophet-saww’.[235]
NB: The four-year limit for the divorce of a women whose husband is absent is from Umar, see Ahadeeth from Al-Kafi, vol. 6
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ غَابَ عَنْهَا زَوْجُهَا أَرْبَعَ سِنِينَ وَ لَمْ يُنْفَقْ عَلَيْهَا وَ لَا يُدْرَى أَ حَيٌّ هُوَ أَمْ مَيِّتٌ أَ يُجْبَرُ وَلِيُّهُ عَلَى أَنْ يُطَلِّقَهَا قَالَ نَعَمْ وَ إِنْ لَمْ يَكُنْ لَهُ وَلِيٌّ طَلَّقَهَا السُّلْطَانُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Asbbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws regarding a woman from whom her husband is absent for four years, and he did not spend upon her, and it is not known whether he is alive or dead. Is it allowed for his guardian upon him divorcing her?’ He-asws said: ‘Yes, and if there does not happen to be a guardian for him, the ruler would divorce her’.
قُلْتُ فَإِنْ قَالَ الْوَلِيُّ أَنَا أُنْفِقُ عَلَيْهَا قَالَ فَلَا يُجْبَرُ عَلَى طَلَاقِهَا قَالَ قُلْتُ أَ رَأَيْتَ إِنْ قَالَتْ أَنَا أُرِيدُ مِثْلَ مَا تُرِيدُ النِّسَاءُ وَ لَا أَصْبِرُ وَ لَا أَقْعُدُ كَمَا أَنَا قَالَ لَيْسَ لَهَا ذَلِكَ وَ لَا كَرَامَةَ إِذَا أَنْفَقَ عَلَيْهَا .
I said, ‘Supposing the guardian were to say, ‘I shall spend upon her’. He-asws said: ‘So he (the ruler) is not allowed to divorce her’. I said, ‘What is your-asws view if she were to say, ‘I want similar to what the women want, and I am not patient, and will not sit just as I am’?’ He-asws said: ‘That is not for her, nor is it honourable, when she is being spent upon’.[236]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمَفْقُودِ فَقَالَ إِنْ عَلِمَتْ أَنَّهُ فِي أَرْضٍ فَهِيَ مُنْتَظِرَةٌ لَهُ أَبَداً حَتَّى تَأْتِيَهَا مَوْتُهُ أَوْ يَأْتِيَهَا طَلَاقُهُ وَ إِنْ لَمْ تَعْلَمْ أَيْنَ هُوَ مِنَ الْأَرْضِ كُلِّهَا وَ لَمْ يَأْتِهَا مِنْهُ كِتَابٌ وَ لَا خَبَرٌ فَإِنَّهَا تَأْتِي الْإِمَامَ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, and Ali Bin Ibrahim, from his father, altogether from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the lost one, so he-asws said: ‘If it is known that he is in a land, so she would wait for him forever until death comes upon her, or his divorce comes to her. And if it is not known where he is from the whole of the earth, and no letter comes from him, nor any news, so she would go to the Imam-asws.
فَيَأْمُرُهَا أَنْ تَنْتَظِرَ أَرْبَعَ سِنِينَ فَيُطْلَبُ فِي الْأَرْضِ فَإِنْ لَمْ يُوجَدْ لَهُ أَثَرٌ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ أَمَرَهَا أَنْ تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثُمَّ تَحِلُّ لِلرِّجَالِ فَإِنْ قَدِمَ زَوْجُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا فَلَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ وَ إِنْ قَدِمَ وَ هِيَ فِي عِدَّتِهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَهُوَ أَمْلَكُ بِرَجْعَتِهَا .
He would order her to wait for four years, and he would seek him in the earth. So if not trace is found for him until four years pass by, he would order her to observe the waiting period of four months and ten (days), then she would be permissible for the men. So if her husband were to come over after the fulfilment of her waiting period, so it is not for him any reversion to her, and if he comes up while she is in her waiting period of four months and (ten) days, so he is in control with reverting back to her’.[237]
باب 114 الخلع و المباراة
CHAPTER 114 – THE ‘KHUL’A’ (DIVORCE AT WIFE’S REQUEST WITH COMPENSATION), AND THE ‘MUBARAH’ (MUTUAL SEPARATION)
1- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْخُلْعُ لَا يَكُونُ إِلَّا أَنْ تَقُولَ الْمَرْأَةُ- لَا أُبِرُّ لَكَ قَسَماً وَ لَأَخْرُجَنَّ بِغَيْرِ إِذْنِكَ وَ لَأُوطِئَنَّ فِرَاشَكَ غَيْرَكَ وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ أَوْ تَقُولَ لَا أُطِيعُ لَكَ أَمْراً
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Ibn Sinan,
From Abu Abdullah-asws having said: ‘The ‘Khul’a’ cannot take place except if the woman says, ‘I will neither fulfil a vow for you, and I will go out without your permission, and I will lay others in your bed, and I will not wash for you from union impurity!’ Or she says, ‘I will not obey you of any instruction’.
فَإِذَا قَالَتْ ذَلِكَ فَقَدْ حَلَّ لَهُ أَنْ يَأْخُذَ مِنْهَا جَمِيعَ مَا أَعْطَاهَا وَ كُلَّ مَا أُقْدِرَ عَلَيْهَا [قَدَرَ عَلَيْهِ] مِمَّا تُعْطِيهِ مِنْ مَالِهَا فَإِذَا تَرَاضَيَا عَلَى ذَلِكَ عَلَى طُهْرٍ بِشُهُودٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ فَإِنْ شَاءَتْ زَوَّجَتْهُ نَفْسَهَا وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ
When she says that, it becomes lawful for him to take from her entirety of what he has given her, and all what he is able upon from what she gives from her wealth. When they agree upon that, upon purity, with (just) witnesses, she becomes irrevocable divorced from him with one (Khul’a), and he is a proposer from the proposers. If she desires, she can marry him herself, and if she desires, she does not do so.
فَإِنْ تَزَوَّجَهَا فَهِيَ عِنْدَهُ عَلَى اثْنَتَيْنِ بَاقِيَتَيْنِ وَ يَنْبَغِي لَهُ أَنْ يَشْتَرِطَ عَلَيْهَا كَمَا اشْتَرَطَ صَاحِبُ الْمُبَارَاةِ إِنْ رَجَعْتِ فِي شَيْءٍ مِمَّا أَعْطَيْتِنِي فَأَنَا أَمْلَكُ بِبُضْعِكِ
If he marries her, she would be with him upon two remaining, and it is befitting for him to stipulate conditions upon her just as the one of ‘Al-Mubarah’ can, ‘If you return regarding anything from what you have given me, then I will be in more control of your private parts!’
وَ قَالَ لَا خُلْعَ وَ مُبَارَاةَ وَ لَا تَخْيِيرَ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ عَدْلَيْنِ وَ الْمُخْتَلِعَةُ إِذَا تَزَوَّجَتْ زَوْجاً آخَرَ ثُمَّ طَلَّقَهَا تَحِلُّ لِلْأَوَّلِ أَنْ يَتَزَوَّجَ بِهَا
And he-asws said: ‘There is neither ‘Khul’a’ and ‘Mubarah’ nor choice except upon purity from without consummation, with the witnessing by two just witnesses, and the wife with Khul’a, if she marries another man, then he divorces her, she is lawful for the first to be married to her’.
وَ قَالَ لَا رَجْعَةَ لِلزَّوْجِ عَلَى الْمُخْتَلِعَةِ وَ لَا عَلَى الْمُبَارَاةِ إِلَّا أَنْ يَبْدُوَ لِلْمَرْأَةِ فَيَرُدُّ عَلَيْهَا مَا أَخَذَ مِنْهَا.
And he-asws said: ‘There is no (right of) return for the husband to the wife divorced by ‘Khula’ nor by ‘Al-Mubarah’ except if there is a change of mind for the woman, so he returns to her what he has taken from her’.[238]
2- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ فِي الْمُخْتَلِعَةِ إِنَّهَا مُطَلَّقَةٌ وَاحِدَةً.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws had said regarding the woman divorced by ‘Khul’a’, it is one divorce’.[239]
3- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ امْرَأَةٍ بَارَأَتْ زَوْجَهَا عَلَى أَنَّ لَهُ الَّذِي لَهَا عَلَيْهِ ثُمَّ بَلَغَهَا أَنَّ سُلْطَاناً إِذَا رُفِعَ ذَلِكَ إِلَيْهِ وَ كَانَ ذَلِكَ بِغَيْرِ عِلْمٍ مِنْهُ أَبَى وَ رَدَّ عَلَيْهَا مَا أَخَذَ مِنْهَا
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws), he (the narrator) said, ‘I asked him-asws about the one who did ‘Mubarah’ from her husband, based upon that it will be for him what would be for her upon him. Then it reached her that the ruler, when that matter was raised to him, and that was without knowledge from him, refused and returned to her what he had taken from her.
قَالَ فَلْيُشْهِدْ عَلَيْهَا شُهُوداً عَلَى مُبَارَاتِهِ إِيَّاهَا أَنَّهُ قَدْ دَفَعَ إِلَيْهَا الَّذِي لَهَا وَ لَا شَيْءَ لَهَا قَبْلَهُ.
He-asws said: ‘Let him keep witnesses upon her, upon his doing ‘Mubarah’ from her, that he had handed to her that which is for her, and there is nothing for her before it’.[240]
4- ضا، فقه الرضا عليه السلام وَ أَمَّا الْخُلْعُ فَلَا يَكُونُ إِلَّا مِنْ قِبَلِ الْمَرْأَةِ وَ هُوَ أَنْ تَقُولَ لِزَوْجِهَا- لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لَأُوطِئَنَّ فِرَاشَكَ مَا تَكْرَهُهُ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws, ‘And as for the ‘Khula’a’, it cannot take place except from the direction of the woman, and it is that she says to her husband, ‘I will not fulfil any vow for you, nor obey you in any matter, and I will tread in your bed what you dislike’.
فَإِذَا قَالَتْ هَذِهِ الْمَقَالَةَ فَقَدْ حَلَّ لِزَوْجِهَا مَا يَأْخُذُ مِنْهَا وَ إِنْ كَانَ أَكْثَرَ مِمَّا أَعْطَاهَا مِنَ الصَّدَاقِ وَ قَدْ بَانَتْ مِنْهُ وَ حَلَّتْ لِلْأَزْوَاجِ بَعْدَ انْقِضَاءِ عِدَّتِهَا مِنْهُ فَحَلَّ لَهُ أَنْ يَتَزَوَّجَ أُخْتَهَا مِنْ سَاعَتِهِ
When she says these words, it becomes lawful for her husband to take the dowry from her, and even if it was more than what he had given her, and she would be irrevocably divorced from him, and she would be lawful for the husbands after expiry of her waiting period from him. It would be lawful for him to marry her sister from the very moment.
وَ أَمَّا الْمُبَارَاةُ فَهُوَ أَنْ تَقُولَ لِزَوْجِهَا طَلِّقْنِي وَ لَكَ مَا عَلَيْكَ فَيَقُولُ لَهَا عَلَى أَنَّكِ إِنْ رَجَعْتِ فِي شَيْءٍ مِمَّا وَهَبْتِهِ لِي فَأَنَا أَمْلَكُ بِبُضْعِكِ فَيُطَلِّقُهَا عَلَى هَذَا وَ لَهُ أَنْ يَأْخُذَ مِنْهَا دُونَ الصَّدَاقِ الَّذِي أَعْطَاهَا وَ لَيْسَ لَهُ أَنْ يَأْخُذَ الْكُلَ.
And as for the ‘Mubarah’, is it that she says to her husband, ‘Divorce me and for you would be what is against you’. He says to her, ‘Based upon that, if you return anything from what you have gifted to me, then I am in more control of your private parts’. So, he divorces her based upon this, and for him is to take from her, besides the dowry which he had given her, and it isn’t for him to take the whole’.[241]
5- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمُخْتَلِعَةِ كَيْفَ يَكُونُ خُلْعُهَا
Tafseer Al Ayyashi – From Abu Baseer,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the wife divorced by ‘Khula’a’, ‘How would her ‘Khul’a’ be?’
فَقَالَ لَا يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَأُدْخِلَنَّ عَلَيْكَ بِغَيْرِ إِذْنِكَ
He-asws said: ‘Her ‘Khul’a’ is not valid until she says, ‘By Allah-azwj! Neither will I fulfil any vow for you, nor obey you in any matter, and I will get (others) to tread your bed, and I will admit others upon you without your permission’.
فَإِذَا هِيَ قَالَتْ ذَلِكَ حَلَّ خُلْعُهَا وَ حَلَّ لَهُ مَا أَخَذَ مِنْهَا مِنْ مَهْرِهَا وَ مَا زَادَ وَ هُوَ قَوْلُ اللَّهِ فَلا جُناحَ عَلَيْهِما فِيمَا افْتَدَتْ بِهِ وَ إِذَا فَعَلَ ذَلِكَ فَقَدْ بَانَتْ مِنْهُ بِتَطْلِيقَةٍ وَ هِيَ أَمْلَكُ بِنَفْسِهَا إِنْ شَاءَتْ نَكَحَتْهُ وَ إِنْ شَاءَتْ فَلَا فَإِنْ نَكَحَتْهُ فَهِيَ عِنْدَهُ عَلَى ثِنْتَيْنِ.
When she has said that, her ‘Khul’a’ is valid and it is lawful for him whatever he takes from her from her dowry, and whatever is additional, and it is Word of Allah-azwj: then there is no blame upon them in what she ransoms with it [2:229], and when he does that, she becomes irrevocably divorced from him with one divorce, and she is in more control of herself. If she desires, she can marry him, and if she desires, no. If she does marry him, she would be with him upon two (remaining divorces)’.[242]
6- أَعْلَامُ الدِّينِ، عَنِ النَّبِيِّ ص قَالَ: أَيُّمَا امْرَأَةٍ اخْتَلَعَتْ مِنْ زَوْجِهَا لَمْ تَزَلْ فِي لَعْنَةِ اللَّهِ وَ مَلَائِكَتِهِ وَ رُسُلِهِ وَ النَّاسِ أَجْمَعِينَ حَتَّى إِذَا نَزَلَ بِهَا مَلَكُ الْمَوْتِ قِيلَ لَهَا أَبْشِرِي بِالنَّارِ
(The book) ‘A’lam Al Deen’ –
From the Prophet-saww having said: ‘Whichever woman does ‘Khul’a’ from her husband will not cease to be in the Curse of Allah-azwj and His-azwj Angels, and His-azwj Messengers-as and the people altogether until when the Angel of death descends with her. It will be said to her, ‘Receive new of the Hellfire!’
فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قِيلَ لَهَا ادْخُلِي النَّارَ مَعَ الدَّاخِلِينَ أَلَا وَ إِنَّ اللَّهَ وَ رَسُولَهُ بَرِيئَانِ مِنَ الْمُخْتَلِعَاتِ بِغَيْرِ حَقٍّ أَلَا وَ إِنَّ اللَّهَ وَ رَسُولَهُ بَرِيئَانِ مِمَّنْ أَضَرَّ بِامْرَأَةٍ حَتَّى تَخْتَلِعَ مِنْهُ
When it is the Day of Qiyamah, it will be said to her: ‘Enter the Hellfire along with the entering ones! Indeed, and Allah-azwj and His-azwj Rasool-saww are both disavowed from the wives doing ‘Khul’a’ without a right! Indeed, and Allah-azwj and His-azwj Rasool-saww are both disavowed from the ones who harm a woman until she does ‘Khul’a’ from him!’
وَ مَنْ أَضَرَّ بِامْرَأَةٍ حَتَّى تَفْتَدِيَ مِنْهُ لَمْ يَرْضَ اللَّهُ عَنْهُ بِعُقُوبَةٍ دُونَ النَّارِ لِأَنَّ اللَّهَ يَغْضَبُ لِلْمَرْأَةِ كَمَا يَغْضَبُ لِلْيَتِيمِ.
And one who harms a woman until she ransoms herself from him, Allah-azwj will not be Pleased with him, with any Punishment less than the Hellfire, because Allah-azwj is Angered for the woman just as He-azwj is Angered for the orphan’.[243]
باب 115 التخيير
CHAPTER 115 – THE CHOICE
1- ضا، فقه الرضا عليه السلام وَ أَمَّا الْمُخَيَّرُ فَأَصْلُ ذَلِكَ أَنَّ اللَّهَ أَنِفَ لِنَبِيِّهِ ص بِمَقَالَةٍ قَالَهَا بَعْضُ نِسَائِهِ أَ تَرَى مُحَمَّداً أَنَّهُ لَوْ طَلَّقَنَا أَلَّا نَجِدَ أَكْفَاءً مِنْ قُرَيْشٍ يَتَزَوَّجُونَّا
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘And as for the choice, the origin of that is, Allah-azwj Despised for His-azwj Prophet-saww due to the words said by one of his-saww wives, ‘Does Muhammad-saww view that if he-saww were to divorce us we will not find matches from Qureysh to marry us?’
فَأَمَرَ نَبِيَّهُ ص أَنْ يَعْتَزِلَ نِسَاءَهُ تِسْعَةً وَ عِشْرِينَ يَوْماً فَاعْتَزَلَهُنَّ فِي مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ ع ثُمَّ نَزَلَتْ هَذِهِ الْآيَةُ- يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ- … إِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَ رَسُولَهُ وَ الدَّارَ الْآخِرَةَ إِلَى آخِرِ الْآيَةِ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يَقَعْ طَلَاقٌ.
He-azwj Commanded His-azwj Prophet-saww to isolate from his-saww wives for twenty-nine days, so he-saww isolated from them in the drinking place of Umm Ibrahim-as (Mariah-ra the Coptic). Then this Verse was Revealed: O Prophet! Say to your wives [33:28] And if you were intending Allah and His Rasool, and the House of the Hereafter [33:29] – up to end of the Verse. They chose Allah-azwj and His-azwj Rasool-saww, so the divorce did not take place’.[244]
باب 117 الظهار و أحكامه
CHAPTER 116 – THE ‘ZIHAAR’ AND ITS RULINGS
1- فس، تفسير القمي قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
Tafseer Al-Qummi – Allah has Heard the words of her who pleaded you regarding her husband and complained to Allah, and Allah Heard both your dialogues; surely Allah is Hearing, Seeing [58:1].
قَالَ كَانَ سَبَبُ نُزُولِ هَذِهِ السُّورَةِ أَنَّهُ أَوَّلُ مَنْ ظَاهَرَ فِي الْإِسْلَامِ كَانَ رَجُلًا يُقَالُ لَهُ أَوْسُ بْنُ الصَّامِتِ مِنَ الْأَنْصَارِ وَ كَانَ شَيْخاً كَبِيراً فَغَضِبَ عَلَى أَهْلِهِ يَوْماً فَقَالَ لَهَا أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي ثُمَّ نَدِمَ عَلَى ذَلِكَ
He (Ali Bin Ibrahim) said, ‘The cause of the Revelation of this Chapter is that the first one to do ‘Zihaar’ in Al-Islam was a man called Aws Bin Al-Samit, from the Helpers, and he was an old man. One day he was angry with his wife. He said to her ‘You are unto me like the back of my mother’. Then he regretted upon that’.
قَالَ وَ كَانَ الرَّجُلُ فِي الْجَاهِلِيَّةِ إِذَا قَالَ لِأَهْلِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي حَرُمَتْ عَلَيْهِ آخِرَ الْأَبَدِ وَ قَالَ أَوْسٌ لِأَهْلِهِ يَا خَوْلَةُ إِنَّا كُنَّا نُحَرِّمُ هَذَا فِي الْجَاهِلِيَّةِ وَ قَدْ أَتَانَا اللَّهُ بِالْإِسْلَامِ فَاذْهَبِي إِلَى رَسُولِ اللَّهِ ص فَسَلِيهِ عَنْ ذَلِكِ
He (Ali Bin Ibrahim) said, ‘And it was so in the pre-Islamic era, whenever a man said to his wife, ‘You are unto me like the back of my mother’, she was prohibited unto him up to the end of times, and Ows said to his wife, ‘O Khowlah! We used to prohibit this during the pre-Islamic period, and Allah-azwj has Brought us Islam, so go to Rasool-Allah-saww and ask him-saww about that!’
فَأَتَتْ خَوْلَةُ رَسُولَ اللَّهِ ص فَقَالَتْ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ إِنَّ أَوْسَ بْنَ الصَّامِتِ هُوَ زَوْجِي وَ أَبُو وُلْدِي وَ ابْنُ عَمِّي فَقَالَ لِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ كُنَّا نُحَرِّمُ ذَلِكَ فِي الْجَاهِلِيَّةِ وَ قَدْ آتَانَا اللَّهُ الْإِسْلَامَ بِكَ.
Khowlah came to Rasool-Allah-saww. She said, ‘May my father and my mother be sacrificed for you-saww, O Rasool-Allah-saww! Aws Bin Al-Samit, he is my husband and father of my children and son of my uncle. He said to me, ‘You are unto me like the back of my mother’, and during the pre-Islamic period we used to prohibit that, and Allah-azwj has Brought us Al-Islam through you-saww!’[245]
2- حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ امْرَأَةً مِنَ الْمُسْلِمَاتِ أَتَتِ النَّبِيَّ ص فَقَالَتْ يَا رَسُولَ اللَّهِ ص إِنَّ فُلَاناً زَوْجِي قَدْ نَثَرْتُ لَهُ بَطْنِي وَ أَعَنْتُهُ عَلَى دُنْيَاهُ وَ آخِرَتِهِ لَمْ يَرَ مِنِّي مَكْرُوهاً أَشْكُو مِنْهُ إِلَيْكَ
It is narrated to us by Ali Bin Al Husayn who said, ‘It is narrated to us by Ahmad Bin Abu Abdullah, from Al-Hassan Bin Mahboub, from Abu Wallad, from Humran,
From Abu Ja’far-asws having said: ‘A woman from the Muslims came to the Prophet-saww. She said, ‘O Rasool-Allah-saww! So and so is my husband. I have spread my belly for him and assisted him upon his worldly matters and his Hereafter. He has not seen any abhorrence from me. I am complaining of him to you-saww’.
فَقَالَ فَبِمَ تَشْكِينِيهِ
He-saww said: ‘Regarding what is your complaint?’
قَالَتْ إِنَّهُ قَالَ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي وَ قَدْ أَخْرَجَنِي مِنْ مَنْزِلِي فَانْظُرْ فِي أَمْرِي
She said, ‘He said to me, ‘You are prohibited unto me like the back of my mother, and he has expelled me from my home, so look into my matter!’
فَقَالَ لَهَا رَسُولُ اللَّهِ ص مَا أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيَّ كِتَاباً أَقْضِي فِيهِ بَيْنَكِ وَ بَيْنَ زَوْجِكِ وَ إِنِّي أَكْرَهُ أَنْ أَكُونَ مِنَ الْمُتَكَلِّفِينَ
Rasool-Allah-saww said to her: ‘Allah-azwj Blessed and Exalted has not Revealed any Book (Verse) unto me-saww so I-saww can judge between you and your husband, and I-saww dislike it to be from the pretenders’.
فَجَعَلَتْ تَبْكِي وَ تَشْتَكِي مَا بِهَا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِ اللَّهِ ص وَ انْصَرَفَتْ
She went on to cry and complain to Allah-azwj Mighty and Majestic and to Rasool-Allah-saww of what was with her, and she left’.
قَالَ فَسَمِعَ اللَّهُ تَبَارَكَ وَ تَعَالَى مُجَادَلَتَهَا- لِرَسُولِ اللَّهِ ص فِي زَوْجِهَا وَ مَا شَكَتْ إِلَيْهِ وَ أَنْزَلَ اللَّهُ فِي ذَلِكَ قُرْآناً- بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما إِلَى قَوْلِهِ وَ إِنَّهُمْ لَيَقُولُونَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً وَ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
He-asws said: ‘Allah-azwj Blessed and Exalted Heard her plea to Rasool-Allah-saww regarding her husband and what she had complained to him-saww, and Allah-azwj Revealed Quran regarding that: In the Name of Allah the Beneficent, the Merciful [1:1] Allah has Heard the words of she who pleaded you regarding her husband and complained to Allah, and Allah Heard both your dialogues [58:1] – up to His-azwj Words – and they are saying the evil word and a falsity, and surely Allah is Pardoning, Forgiving [58:2]’.
قَالَ فَبَعَثَ رَسُولُ اللَّهِ إِلَى الْمَرْأَةِ فَأَتَتْهُ
He-asws said: ‘Rasool-Allah-saww sent for the woman. She came to him-saww. He-saww said to her: ‘Come to me-saww with your husband’.
فَقَالَ لَهَا جِيئِينِي بِزَوْجِكِ فَأَتَتْهُ بِهِ فَقَالَ لَهُ قُلْتَ لِامْرَأَتِكَ هَذِهِ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي
He came to him-saww. He-saww said to him: ‘You said this to your wife, ‘You are prohibited unto me like the back of my mother’?’
فَقَالَ قَدْ قُلْتُ لَهَا ذَلِكَ
He said, ‘I have said that to her’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص قَدْ أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى فِيكَ وَ فِي امْرَأَتِكَ قُرْآناً
Rasool-Allah-saww said to him: ‘Allah-azwj Blessed and Exalted has Revealed Quran regarding you and your wife!’
وَ قَرَأَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ- الَّذِينَ يُظاهِرُونَ مِنْكُمْ مِنْ نِسائِهِمْ ما هُنَّ أُمَّهاتِهِمْ إِنْ أُمَّهاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَ إِنَّهُمْ لَيَقُولُونَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً وَ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
And he-saww read: ‘In the Name of Allah the Beneficent, the Merciful [1:1]Allah has Heard the words of she who pleaded you regarding her husband and complained to Allah, and Allah Heard both your dialogues; surely Allah is Hearing, Seeing [58:1]Those from you who pronounce Zihaar from their wives, they are not their mothers. Surely their mothers are only those who gave them birth, and they are saying the evil word and a falsity, and surely Allah is Pardoning, Forgiving [58:2].
فَضُمَّ إِلَيْكَ امْرَأَتَكَ فَإِنَّكَ قَدْ قُلْتَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً وَ قَدْ عَفَا اللَّهُ عَنْكَ وَ غَفَرَ لَكَ وَ لَا تَعُدْ
‘Hug your wife, for you have said an evil word and a falsity, and Allah-azwj has Pardoned you and Forgiven you, and do not repeat!’
قَالَ فَانْصَرَفَ الرَّجُلُ وَ هُوَ نَادِمٌ عَلَى مَا قَالَ لِامْرَأَتِهِ وَ كَرِهَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ لِلْمُؤْمِنِينَ بَعْدُ وَ أَنْزَلَ اللَّهُ وَ الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا
He-asws said: ‘The man left and he was regretting upon what he had said to his wife, and Allah-azwj Mighty and Majestic Dislike that for the Momineen afterwards, and Allah-azwj Revealed: And those who did pronounce Zihaar from their wives, then retracted what they had said [58:3]’.
قَالَ يَعْنِي لِمَا قَالَ الرَّجُلُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي
He-asws said: ‘Due to what the man says to his wife, ‘You are unto me like the back of my mother’’.
قَالَ فَمَنْ قَالَهَا بَعْدَ مَا عَفَا اللَّهُ وَ غَفَرَ لِلرَّجُلِ الْأَوَّلِ فَإِنَّ عَلَيْهِ تَحْرِيرَ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا يَعْنِي مُجَامَعَتَهَا- ذلِكُمْ تُوعَظُونَ بِهِ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ- فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً
He-asws said: ‘The one who says it after Allah-azwj has Pardoned and Forgiven for them first, upon him is to free a neck before they touch each other, – meaning have marital relations – that is what you are Advised with, and Allah is Aware of what you are doing [58:3] So one who cannot find (the means), then Fast two months consecutively before you touch each other. And one who is not capable, so he should feed sixty needy ones.
قَالَ فَجَعَلَ اللَّهُ عُقُوبَةَ مَنْ ظَاهَرَ بَعْدَ النَّهْيِ هَذَا قَالَ ذلِكَ لِتُؤْمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ تِلْكَ حُدُودُ اللَّهِ
He-asws said: ‘Allah-azwj Made the Punishment to be for the one who does Zihaar after this Prohibition. He-azwj Said: That is for you to believe in Allah and His Rasool, and these are the Limits of Allah [58:4]’.
قَالَ هَذَا حَدُّ الظِّهَارِ.
He-asws said: ‘This is the legal penalty of doing Zihaar’.[246]
قَالَ حُمْرَانُ قَالَ أَبُو جَعْفَرٍ ع وَ لَا يَكُونُ ظِهَارٌ فِي يَمِينٍ وَ لَا فِي إِضْرَارٍ وَ لَا فِي غَضَبٍ وَ لَا يَكُونُ ظِهَارٌ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ مُسْلِمَيْنِ.
Humran said,
‘Abu Ja’far-asws said: ‘And Zihaar cannot happen in an oath nor in desperation, nor in anger, nor can the Zihaar happen except upon purity from without consummation (afterwards), keeping two Muslim witnesses’.[247]
3- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ يُولِي مِنْ أَمَتِهِ فَقَالَ لَا كَيْفَ يُولِي وَ لَيْسَ لَهَا طَلَاقٌ
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘I asked Al-Reza-asws about a man turned his back from his slave girl. He-asws said: ‘No! How can he turn his back and there isn’t any divorce for her?’
قُلْتُ يُظَاهِرُ مِنْهَا
I said, ‘He did Zihaar from her’.
فَقَالَ كَانَ جَعْفَرٌ ع يَقُولُ يَقَعُ عَلَى الْحُرَّةِ وَ الْأَمَةِ الظِّهَارُ.
He-asws said: ‘Ja’far-asws had said: ‘The Zihaar occurs upon the free woman and the slave woman’’.[248]
4- ب، قرب الإسناد مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كَتَبَ مَعِي عَطِيَّةُ الْمَدَائِنِيُّ إِلَى أَبِي الْحَسَنِ الْأَوَّلِ ع يَسْأَلُهُ قَالَ قُلْتُ امْرَأَتِي طَالِقٌ عَلَى السُّنَّةِ إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ الصَّلَاةَ
(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al Husayn, from Muhammad Bin Sinan who said,
‘Atiya Al-Madainy wrote with me to Abu Al-Hassan-asws the 1st asking him-asws. He said, ‘I said, ‘My wife is divorced upon the Sunnah. If I have to repeat the Salat, so I repeat the Salat!’
ثُمَّ قُلْتُ امْرَأَتِي طَالِقٌ عَلَى الْكِتَابِ وَ السُّنَّةِ إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ
Then I said, ‘My wife is divorced upon the Book and the Sunnah. If I have to repeat the Salat, so I repeat!’
ثُمَّ قُلْتُ امْرَأَتِي طَالِقٌ طَلَاقَ آلِ مُحَمَّدٍ عَلَى السُّنَّةِ إِنْ أَعَدْتُ صَلَاتِي فَأَعَدْتُ
Then I said, ‘My wife is divorced by the divorce of Progeny-asws of Muhammad-saww, upon the Sunnah. If I have to repeat my Salat, I will repeat!’’
قَالَ فَلَمَّا رَأَيْتُ اسْتِخْفَافِي بِذَلِكَ قُلْتُ امْرَأَتِي عَلَيَّ كَظَهْرِ أُمِّي إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ
He said, ‘When he-asws saw my taking lightly with that, I said, ‘My wife unto me is like the back of my mother. If I have to repeat the Salat, I will repeat!’
ثُمَّ قُلْتُ امْرَأَتِي عَلَيَّ كَظَهْرِ أُمِّي إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ
Then I said, ‘My wife to me is like the back of my mother. If I have to repeat the Salat, I will repeat the Salat’.
ثُمَّ قُلْتُ امْرَأَتِي عَلَيَّ كَظَهْرِ أُمِّي إِنْ أَعَدْتُ الصَّلَاةَ فَأَعَدْتُ وَ قَدِ اعْتَزَلْتُ أَهْلِي مُنْذُ سِنِينَ
Then I said, ‘My wife to me is like the back of my mother. If I have to repeat the Salat, I will repeat, and I have isolated my wife for years!’’
قَالَ فَقَالَ أَبُو الْحَسَنِ الْأَهْلُ أَهْلُهُ وَ لَا شَيْءَ عَلَيْهِ إِنَّمَا هَذَا وَ أَشْبَاهُهُ مِنْ خُطُوَاتِ الشَّيْطَانِ.
He said, ‘Abu Al-Hassan-asws said: ‘The wife is his wife and there is nothing upon him. But rather, this and its like are from the footsteps of Satan-la’.[249]
5- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الظِّهَارِ هَلْ يَجُوزُ فِيهِ عِتْقُ صَبِيٍّ
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws), he said, ‘I asked him-asws about the Zihaar, ‘Is freeing a child (as penalty) valid in it?’
قَالَ إِذَا كَانَ مَوْلُوداً وُلِدَ فِي الْإِسْلَامِ أَجْزَأَهُ.
He-asws said: ‘When the child was born in Al Islam, it will suffice him’.[250]
6- ضا، فقه الرضا عليه السلام إِيَّاكَ أَنْ تُظَاهِرَ امْرَأَتَكَ فَإِنَّ اللَّهَ عَيَّرَ قَوْماً بِالظِّهَارِ فَقَالَ ما هُنَّ أُمَّهاتِهِمْ إِنْ أُمَّهاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَ إِنَّهُمْ لَيَقُولُونَ مُنْكَراً مِنَ الْقَوْلِ وَ زُوراً
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Beware of doing Zihaar to your wife, for Allah-azwj Changed a people due to the Zihaar. He-azwj Said: ‘Those from you who pronounce Zihaar from their wives, they are not their mothers. Surely their mothers are only those who gave them birth, and they are saying the evil word and a falsity [58:2].
فَإِنْ ظَاهَرْتَ فَهُوَ عَلَى وَجْهَيْنِ فَإِذَا قَالَ الرَّجُلُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ سَكَتَ فَعَلَيْهِ الْكَفَّارَةُ مِنْ قَبْلِ أَنْ يُجَامِعَ فَإِنْ جَامَعْتَ مِنْ قَبْلِ أَنْ تُكَفِّرَ لَزِمَتْكَ كَفَّارَةٌ أُخْرَى وَ مَتَى مَا جَامَعْتَ قَبْلَ أَنْ تُكَفِّرَ لَزِمَتْكَ كَفَّارَةٌ أُخْرَى
If you do Zihaar, it is upon two aspects. When the man says to his wife, ‘You are to me like the back of my mother’, and becomes silent, upon him is the expiation (penalty) from before he has marital relations. If you have marital relations before you expiate, another expiation (penalty) will necessitate you, and whenever you have marital relations before you expiate (pay the penalty), another penalty would necessitate you.
فَإِنْ قَالَ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ إِنْ فَعَلَ كَذَا وَ كَذَا أَوْ فَعَلَتْ كَذَا وَ كَذَا فَلَيْسَ عَلَيْهِ كَفَّارَةٌ حَتَّى يَفْعَلَ ذَلِكَ الشَّيْءَ وَ يُجَامِعُ إِلَى أَنْ يَفْعَلَ فَإِنْ فَعَلَ لَزِمَهُ الْكَفَّارَةُ وَ لَا يُجَامِعُ حَتَّى يُكَفِّرَ يَمِينَهُ
If he says, she is to him like the back of his mother if he does such and such, or she does such and such, there isn’t any expiation penalty upon him until he does that thing, and he can have marital relations until he does it. If he does, the expiation penalty will necessitate him and he cannot have marital relations until he expiates his oath.
وَ الْكَفَّارَةُ تَحْرِيرُ رَقَبَةٍ- فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ- فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَجِدْ يَتَصَدَّقُ بِمَا يُطِيقُ
And the expiation penalty is freeing of a neck, So one who cannot find (the means), then Fast two months consecutively before you touch each other. And one who is not capable, so he should feed sixty needy ones [58:4], for each needy being a ‘Mudd’ (about 650 gms). If he cannot find, he should donate what he can endure.
فَإِنْ طَلَّقَهَا سَقَطَتْ عَنْهُ الْكَفَّارَةُ فَإِنْ رَاجَعَهَا لَزِمَتْهُ فَإِنْ تَرَكَهَا حَتَّى يَمْضِيَ أَجَلُهَا وَ تَزَوَّجَهَا رَجُلٌ آخَرُ ثُمَّ طَلَّقَهَا وَ أَرَادَ الْأَوَّلُ أَنْ يَتَزَوَّجَهَا لَمْ يَلْزَمْهُ الْكَفَّارَةُ.
If he divorces her, the expiation penalty is dropped from him. If he returns to her, it necessitates him. If he leaves her until her term expires and another man marries her and the first one intends to marry her, the expiation penalty does not necessitate him’.[251]
7- ضا، فقه الرضا عليه السلام وَ أَمَّا الظِّهَارُ فَمَعْنَى الظِّهَارِ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ أَوْ مَا مَلَكَتْ يَمِينُهُ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ أَوْ كَظَهْرِ أُخْتِهِ أَوْ خَالَتِهِ أَوْ عَمَّتِهِ أَوِ ابْنَتِهِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘And as for the Zihaar, the meaning of Zihaar is that the man says to his wife, or what his right hands possesses (slave girls), she is unto him like the back of his mother, or like the back of his sister, or his maternal aunt, or his paternal aunt, or his daughter’.
فَإِذَا فَعَلَ ذَلِكَ وَجَبَ عَلَيْهِ لِلَفْظِ مَا قَدْ فَسَّرْنَاهُ فِي بَابِ الظِّهَارِ وَ إِنْ حَلَفَ الْمَمْلُوكُ أَوْ ظَاهَرَ فَلَيْسَ عَلَيْهِ إِلَّا الصَّوْمُ فَقَطْ وَ هُوَ شَهْرَانِ مُتَتَابِعَانِ.
When he does that, it obligates for the words what we have explained in the chapter on the Zihaar, and if the slave swears an oath, or does Zihaar, it isn’t upon him except the fasting only, and it is two consecutive months’.[252]
8- الْهِدَايَةُ، الظِّهَارُ عَلَى وَجْهَيْنِ أَحَدُهُمَا أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ وَ يَسْكُتَ فَعَلَيْهِ الْكَفَّارَةُ قَبْلَ أَنْ يُجَامِعَ فَإِنْ جَامَعَ قَبْلَ أَنْ يُكَفِّرَ لَزِمَتْهُ كَفَّارَةٌ أُخْرَى
(The book) ‘Al Hidaya’ –
‘Al-Zihaar is upon two aspects. One of these is that the man says to his wife she is to him like the back of his mother, and he remains silent; upon him is the expiation penalty before he can have marital relations. If he has marital relations before the expiation penalty, another expiation penalty would necessitate him.
فَإِنْ قَالَ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ إِنْ فَعَلَ كَذَا وَ كَذَا أَوْ فَعَلَتْ كَذَا وَ كَذَا فَلَيْسَ عَلَيْهِ شَيْءٌ حَتَّى يَفْعَلَ ذَلِكَ الشَّيْءَ وَ يُجَامِعُ فَتَلْزَمُهُ الْكَفَّارَةُ إِذَا فَعَلَ مَا حَلَفَ عَلَيْهِ وَ الْكَفَّارَةُ تَحْرِيرُ رَقَبَةٍ- فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ- فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً فَمَنْ لَمْ يَقْدِرْ تَصَدَّقَ بِمَا يَقْدِرُ.
If he says she is to him like the back of his mother if he does such and such, or she does such and such, there isn’t anything upon him until he does that thing and he has marital relations. The expiation penalty would necessitate him when he does what he had sworn an oath upon, and the expiation is freeing a neck, So one who cannot find (the means), then Fast two months consecutively before you touch each other. And one who is not capable, so he should feed sixty needy ones [58:4]. The one who is not able should donate with whatever he is able upon’.[253]
9- وَ قَدْ رُوِيَ أَنَّهُ يَصُومُ ثَلَاثَةَ عَشَرَ يَوْماً وَ لَا يَقَعُ الظِّهَارُ إِلَّا عَلَى مَوْضِعِ الطَّلَاقِ وَ لَا يَقَعُ الظِّهَارُ حَتَّى يَدْخُلَ الرَّجُلُ بِأَهْلِهِ.
And it has been reported that he should fast three months and a day, and the Zihaar cannot occur except upon the place of divorce until the man consummate with his wife’.[254]
باب 117 الإيلاء و أحكامه
CHAPTER 117 – THE (OATH OF) ABSTINENCE AND ITS RULINGS
1- فس، تفسير القمي أَبِي عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْإِيلَاءُ أَنْ يَحْلِفَ الرَّجُلُ عَلَى امْرَأَتِهِ أَنْ لَا يُجَامِعَهَا فَإِنْ صَبَرَتْ عَلَيْهِ فَلَهَا أَنْ تَصْبِرَ وَ إِنْ رَفَعَتْهُ إِلَى الْإِمَامِ أُنْظِرَ أَرْبَعَةَ أَشْهُرٍ ثُمَّ يَقُولُ لَهُ بَعْدَ ذَلِكَ إِمَّا أَنْ تَرْجِعَ إِلَى الْمُنَاكَحَةِ وَ إِمَّا أَنْ تُطَلِّقَ فَإِنْ أَبَى حَبَسَهُ أَبَداً.
Tafseer Al Qummi – My father, from Safwan, from Ibn Muskan, from Abu Baseer,
From Abu Abdullah-asws having said: ‘The oath of abstinence is that the man swears upon his wife that he will not have marital relations with her. If she is patient upon it, it is for her to be patient, and if she raises (the matter) to the Imam-asws, he-asws will wait four months, then he-asws will say to him after that, ‘Either you return to the married life or you divorce’. If he refuses, he will imprison him forever’.[255]
2- وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ بَنَى حَظِيرَةً مِنْ قَصَبٍ وَ جَعَلَ فِيهَا رَجُلًا آلَى مِنِ امْرَأَتِهِ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ فَقَالَ لَهُ إِمَّا أَنْ تَرْجِعَ إِلَى الْمُنَاكَحَةِ وَ إِمَّا أَنْ تُطَلِّقَ وَ إِلَّا أَحْرَقْتُ عَلَيْكَ الْحَظِيرَةَ.
And it is reported from Amir Al-Momineen-asws that he-asws had built an enclosure of reeds and made a man who had sworn abstinence from his wife, to be in it after the four months. He-asws said to him: ‘Either you return to the married life or you divorce, or else I-asws will burn down the enclosure upon you!’[256]
3- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلَ صَفْوَانُ الرِّضَا ع وَ أَنَا حَاضِرٌ عَنِ الْإِيلَاءِ فَقَالَ إِنَّمَا يُوقَفُ إِذَا قَدَّمَتْهُ إِلَى السُّلْطَانِ فَيُوقِفُهُ السُّلْطَانُ أَرْبَعَةَ أَشْهُرٍ ثُمَّ يَقُولُ لَهُ إِمَّا أَنْ تُطَلِّقَ وَ إِمَّا أَنْ تُمْسِكَ.
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘Safwan asked Al-Reza-asws while I was present, about the oath of abstinence. He-asws said: ‘But rather he will be paused when she brings him to the ruler. The ruler would pause him for four months, then say to him, ‘Either you divorce or you withhold’.[257]
4- قَالَ: وَ سَأَلْتُهُ ع عَنِ الرَّجُلِ يُؤْلِي مِنْ أَمَتِهِ فَقَالَ لَا كَيْفَ يُؤْلِي وَ لَيْسَ لَهَا طَلَاقٌ.
And he asked him-asws about the man who swore an oath of abstinence from his slave girl. He-asws said: ‘No! How can he swear an oath of abstinence, and there isn’t any divorce for her?’[258]
5- ضا، فقه الرضا عليه السلام اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ الْإِيلَاءَ أَنْ يَحْلِفَ الرَّجُلُ أَنْ لَا يُجَامِعَ امْرَأَتَهُ فَلَهُ إِلَى أَنْ تَذْهَبَ أَرْبَعَةُ أَشْهُرٍ فَإِنْ فَاءَ بَعْدَ ذَلِكَ وَ هُوَ أَنْ يَرْجِعَ إِلَى الْجِمَاعِ فَهِيَ امْرَأَتُهُ وَ عَلَيْهِ كَفَّارَةُ الْيَمِينِ وَ إِنْ أَبَى أَنْ يُجَامِعَ بَعْدَ أَرْبَعَةِ أَشْهُرٍ قِيلَ لَهُ طَلِّقْ فَإِنْ فَعَلَ وَ إِلَّا حُبِسَ فِي حَظِيرَةٍ مِنْ قَصَبٍ وَ يُشَدُّ عَلَيْهِ فِي الْمَأْكَلِ وَ الْمَشْرَبِ حَتَّى يُطَلِّقَ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Know, may Allah-azwj Mercy you, that the oath of abstinence is that the man swears that he will not have marital relations with his wife. For him, it is up to four months. If he resumes after that, and it is him returning to the marital relations, she is his wife and upon him is expiation penalty of the oath; and if he refuses to have marital relations after four months it will be said to him, ‘Divorce!’ If he does, fine, or else he will be confined in an enclosure of reeds and there will be severity (restrictions) upon him in the eating and the drinking until he divorces’.[259]
6- وَ قَدْ رُوِيَ أَنَّهُ إِذَا امْتَنَعَ مِنَ الطَّلَاقِ ضُرِبَتْ عُنُقُهُ لِامْتِنَاعِهِ عَلَى إِمَامِ الْمُسْلِمِينَ وَ الْمَعْتُوهُ إِذَا أَرَادَ الطَّلَاقَ أَلْقَى عَلَى امْرَأَتِهِ قِنَاعاً يَرَى أَنَّهَا قَدْ حَرُمَتْ عَلَيْهِ فَإِذَا أَرَادَ مُرَاجَعَتَهَا رَفَعَ الْقِنَاعَ عَنْهَا يَرَى أَنَّهَا قَدْ حَلَّتْ لَهُ.
And it has been reported that when he refuses from the divorcing, his neck would be struck for his refusal upon an Imam-asws of the Muslims; and the mentally impaired one, when he intends the divorce, they would cast a veil upon his wife, viewing that she has been prohibited unto him. When he intends to return, he would raise the veil from her, viewing that she has become lawful for him’.[260]
7- شي، تفسير العياشي عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي الْإِيلَاءِ إِذَا آلَى الرَّجُلُ مِنِ امْرَأَتِهِ- لَا يَقْرَبُهَا وَ لَا يَمَسُّهَا وَ لَا يَجْمَعُ رَأْسَهُ وَ رَأْسَهَا فَهُوَ فِي سَعَةٍ مَا لَمْ يَمْضِ الْأَرْبَعَةُ الْأَشْهُرِ
Tafseer Al Ayyashi – From Bureyd Bin Muawiya who said,
‘I heard Abu Abdullah-asws saying regarding the oath of abstinence: ‘When the man swears an oath of abstinence from his wife that he will neither go near her, nor touch her, nor gather his head and her head, he is in a leeway for as long as four months have not passed.
فَإِذَا مَضَى الْأَرْبَعَةُ الْأَشْهُرِ فَهِيَ فِي حِلٍّ مَا سَكَتَتْ عَنْهُ فَإِذَا طَلَبَتْ حَقَّهَا بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ وُقِفَ فَإِمَّا أَنْ يَفِيءَ فَيَمَسَّهَا وَ إِمَّا أَنْ يَعْزِمَ عَلَى الطَّلَاقِ فَيُخَلِّيَ عَنْهَا حَتَّى إِذَا حَاضَتْ وَ تَطَهَّرَتْ مِنْ مَحِيضِهَا طَلَّقَهَا تَطْلِيقَةً مِنْ قَبْلِ أَنْ يُجَامِعَهَا بِشَهَادَةِ عَدْلَيْنِ ثُمَّ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ يَمْضِ الثَّلَاثَةُ الْأَقْرَاءِ.
When four months pass by, she would be in a release of what she had been silent from. When she seeks her rights after four months, he will be paused. Either he resumes so he touches her, or he determines upon the divorce and free her way until when she has menstruated and purified from her menstruation, he divorces her with a divorce from before he consummates with her, with the witnessing of two just men, then he will be more rightful with returning to her for as long as three pure periods have not passed’.[261]
8- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا رَجُلٍ آلَى مِنِ امْرَأَتِهِ فَالْإِيلَاءُ أَنْ يَقُولَ الرَّجُلُ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا وَ يَقُولَ وَ اللَّهِ لَأَغِيظَنَّكِ ثُمَّ يُغَايِظَهَا وَ لَأَسُوءَنَّكِ ثُمَّ يَهْجُرَهَا فَلَا يُجَامِعَهَا
Tafseer Al Ayyashi – From Al Halby,
From Abu Abdullah-asws, having said: ‘Whichever man swears an oath of abstinence from his wife, and the oath is that the man says, ‘By Allah-azwj! I will not have marital relations with you’, such and such, and he says, ‘By Allah-azwj, I will enrage you’, then he enrages her, and ‘I will be worse to you’, then he forsakes her, so he does not have marital relations with you.
فَإِنَّهُ يَتَرَبَّصُ بِهَا أَرْبَعَةَ أَشْهُرٍ فَإِنْ فَاءَ وَ الْإِيفَاءُ أَنْ يُصَالِحَ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَ إِنْ لَمْ يَفِئْ أُجْبِرَ عَلَى الطَّلَاقِ وَ لَا يَقَعُ بَيْنَهُمَا طَلَاقٌ حَتَّى تُوقَفَ وَ إِنْ عَزَمَ الطَّلَاقَ فَهِيَ تَطْلِيقَةٌ.
He would be made to wait for four months. If he resumes (fine), and the resumption is that he reconcile, for Allah-azwj is Forgiving, Merciful; and if he does not resume he will be compelled upon the divorce, and the divorce will not occur between the two until he is paused and determines the divorce. It is one divorce’.[262]
9- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ فِي رَجُلٍ آلَى مِنِ امْرَأَتِهِ حَتَّى مَضَتْ أَرْبَعَةُ أَشْهُرٍ قَالَ يُوقَفُ فَإِنْ عَزَمَ الطَّلَاقَ اعْتَدَّتِ امْرَأَتُهُ كَمَا تَعْتَدُّ الْمُطَلَّقَةُ وَ إِنْ أَمْسَكَ فَلَا بَأْسَ.
Tafseer Al Ayyashi – From Abu Baseer,
Regarding a man who swears an oath of abstinence from his wife until four months have passed. He-asws said: ‘He will be paused. If he determines the divorce, his wife will observe the waiting period just as the waiting period of the divorced, and if he keeps her, there is no problem’.[263]
10- شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ آلَى مِنِ امْرَأَتِهِ فَمَضَتْ أَرْبَعَةُ أَشْهُرٍ قَالَ يُوقَفُ فَإِنْ عَزَمَ الطَّلَاقَ بَانَتْ مِنْهُ وَ عَلَيْهَا عِدَّةُ الْمُطَلَّقَةِ وَ إِلَّا كَفَّرَ يَمِينَهُ وَ أَمْسَكَهَا.
Tafseer Al Ayyashi’ – From Mansour Bin Hazim who said,
‘I asked Abu Abdullah-asws about a man who swears an oath of abstinence from his wife. Four months passed by. He-asws said: ‘He will be paused. If he determines the divorce, she will be irrevocably divorced from him and upon her is the waiting period of the divorced, or else he will pay the expiation penalty of his oath and withhold her’.[264]
11- شي، تفسير العياشي عَنِ الْعَبَّاسِ بْنِ هِلَالٍ عَنِ الرِّضَا ع ذَكَرَ لَنَا أَنَّ أَجَلَ الْإِيلَاءِ أَرْبَعَةُ أَشْهُرٍ بَعْدَ مَا يَأْتِيَانِ السُّلْطَانَ فَإِذَا مَضَتِ الْأَرْبَعَةُ أَشْهُرٍ فَإِنْ شَاءَ أَمْسَكَ وَ إِنْ شَاءَ طَلَّقَ وَ الْإِمْسَاكُ الْمَسِيسُ.
Tafseer Al Ayyashi – From Al Abbas Bin Hilal,
From Al-Reza-asws mentioned to us that the term of the swearer of an oath of abstinence is of four months and they have been to the ruler. When four months pass by, if he desires, he can withhold, and if he desires, he can divorce, and the withholding is preferable’.[265]
12- شي، تفسير العياشي سُئِلَ أَبُو عَبْدِ اللَّهِ ع إِذَا بَانَتِ الْمَرْأَةُ مِنَ الرَّجُلِ هَلْ يَخْطُبُهَا مَعَ الْخُطَّابِ
Tafseer Al Ayyashi –
Abu Abdullah-asws was asked, ‘When the woman is irrevocably divorced from the man, can he propose along with the proposers?’
قَالَ يَخْطُبُهَا عَلَى تَطْلِيقَتَيْنِ وَ لَا يَقْرَبُهَا حَتَّى يُكَفِّرَ يَمِينَهُ.
He-asws said: ‘He can propose to her upon two divorces, and he cannot go near her until he has expiated his oath’.[266]
13- شي، تفسير العياشي عَنْ صَفْوَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمُؤْلِي إِذَا أَبَى أَنْ يُطَلِّقَ قَالَ كَانَ عَلِيٌّ ع يَجْعَلُ لَهُ حَظِيرَةَ قَصَبٍ وَ يَحْبِسُهُ فِيهَا وَ يَمْنَعُهُ الطَّعَامَ وَ الشَّرَابَ حَتَّى يُطَلِّقَ.
Tafseer Al Ayyashi – From Safwan, from one of his companions,
From Abu Abdullah-asws regarding the one who swears an oath of abstention, when he refuses to divorce. He-asws said: ‘Ali-asws had made an enclosure of reeds for him, and imprisoned him in it and prevented him the food and the drink until he divorced’.[267]
14- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ إِذَا آلَى مِنِ امْرَأَتِهِ فَمَضَتْ أَرْبَعَةُ أَشْهُرٍ وَ لَمْ يَفِئْ فَهِيَ مُطَلَّقَةٌ ثُمَّ يُوقَفُ فَإِنْ فَاءَ فَهِيَ عِنْدَهُ عَلَى تَطْلِيقَتَيْنِ وَ إِنْ عَزَمَ فَهِيَ بَائِنَةٌ مِنْهُ.
Tafseer Al Ayyashi – From Abu Baseer,
From Abu Abdullah-asws regarding the man when he swears an oath of abstention from his wife. Four months pass and he does not resume (marital relations), she is divorced. Then he will be paused. If he resumes, she would be with him upon two (remaining) divorces, and if he determines (divorce), she would be irrevocably divorced from him’.[268]
15- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ وَ فَضَالَةُ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا ع فِي الَّذِي يُظَاهِرُ فِي شَعْبَانَ وَ لَمْ يَجِدْ مَا يُعْتِقُ قَالَ يَنْتَظِرُ حَتَّى يَصُومَ شَهْرَ رَمَضَانَ ثُمَّ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ إِنْ ظَاهَرَ وَ هُوَ مُسَافِرٌ انْتَظَرَ حَتَّى يَقْدَمَ وَ إِنْ صَامَ فَأَصَابَ مَالًا فَلْيَمْضِ الَّذِي بَدَأَ فِيهِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan and Fazalah, from Al A’la, from Muhammad,
From one of the two (5th or 6th Imam-asws) regarding the one who does Zihaar during Shaban and could not find what he could liberate a slave with. He-asws said: ‘He should wait until he fasts the month of Ramazan, then he should fast two consecutive months, and if he has done Zihaar while he as a traveller, he should wait until he arrives (home), and if he fasts and then gains wealth, he should continue with what he began’.[269]
16 ين، كتاب حسين بن سعيد و النوادر حَمَّادٌ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْهُمَا ع مِثْلَهُ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Hammad, from Hareez, from Muhammad Bin Muslim, from both of them (5th and 6th Imam-asws), similar to it.[270]
17- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمَمْلُوكِ يُظَاهِرُ قَالَ عَلَيْهِ نِصْفُ مَا عَلَى الْحُرِّ صَوْمُ شَهْرٍ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ مِنْ صَدَقَةٍ وَ لَا عِتْقٍ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Jameel Bin Darrah, and Muhammad Bin Humran,
From Abu Abdullah-asws regarding the slave doing Zihaar. He-asws said: ‘Upon him is half of what is upon the free man, fasting a month, and there isn’t any expiation penalty upon him, neither dowry nor liberation of a slave’.[271]
18- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى قَالَ حَدَّثَنِي سَمَاعَةُ بْنُ مِهْرَانَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ مِثْلُ ظَهْرِ أُمِّي
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa who said, ‘It is narrated to me by Sama’at Bin Mihran who said,
‘I asked him-asws about a man who says to his wife, ‘You are to me like the back of my mother’’.
قَالَ عِتْقُ رَقَبَةٍ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ.
He-asws said: ‘Liberation of a neck, or feeding sixty poor ones, or fasting two consecutive months’.[272]
19- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثَلَاثَ مَرَّاتٍ قَالَ يُكَفِّرُ ثَلَاثَ مَرَّاتٍ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about a man who does Zihaar from his wife three times. He-asws said: ‘He has to pay the expiation penalty three times’.
قُلْتُ فَإِنْ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ
I said, ‘Supposing he has marital relations before he pays the expiation penalty’.
قَالَ يَسْتَغْفِرُ اللَّهَ وَ يُمْسِكُ حَتَّى يُكَفِّرَ.
He-asws said: ‘He should seek Forgiveness of Allah-azwj, and he would withhold until he expiates’.[273]
20- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُظَاهِرُ إِذَا صَامَ شَهْراً ثُمَّ مَرِضَ اعْتَدَّ بِصِيَامِهِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Rifa’at,
From Abu Abdullah-asws having said: ‘The one who does Zihaar, when he fasts a month, then becomes sick, his fasting is counted’.[274]
21- ين، كتاب حسين بن سعيد و النوادر الْحُسَيْنُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُظَاهِرِ قَالَ عَلَيْهِ تَحْرِيرُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ الرَّقَبَةُ يُجْزِي فِيهِ الصَّبِيُّ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Husayn, from Ali Bin Al Numan, from Muawiya Bin Wahab who said,
‘I asked Abu Abdullah-asws about the one doing Zihaar. He-asws said: ‘Upon him is to free a neck, or fast two consecutive months, or feed sixty need ones, and the ‘neck’, the child would suffice in it from the one born in Al-Islam’.[275]
22- ين، كتاب حسين بن سعيد و النوادر عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي
The book Haseen Bin Saeed, and ‘Al Nawadir’ – From Sama’at Bin Mihran, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! I have done Zihaar from my wife!’
فَقَالَ أَعْتِقْ رَقَبَةً
He-saww said: ‘Free a neck’.
قَالَ لَيْسَ عِنْدِي
He said, ‘There isn’t (a slave) in my possession’.
قَالَ فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ
He-saww said: ‘Fast two months consecutively’.
قَالَ لَا أَقْوَى
He said, ‘I am not strong enough’.
قَالَ فَأَطْعِمْ سِتِّينَ مِسْكِيناً
He-saww said: ‘Feed sixty needy ones’.
قَالَ لَيْسَ عِنْدِي
He said, ‘There aren’t any in my presence’.
فَقَالَ رَسُولُ اللَّهِ ص أَنَا أَتَصَدَّقُ عَنْكَ فَأَعْطَاهُ تَمْراً يَتَصَدَّقُ بِهِ عَلَى سِتِّينَ مِسْكِيناً
Rasool-Allah-saww said: ‘I-saww shall donate charity on your behalf’.
فَقَالَ اذْهَبْ وَ تَصَدَّقَ بِهَذَا
He-saww gave him dates he can donate in charity with upon sixty needy ones. He-saww said: ‘Go and donate with this!’
فَقَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا بَيْنَ لَابَتَيْهَا أَحْوَجُ إِلَيْهِ مِنِّي وَ مِنْ عِيَالِي
He said, ‘By the One Who Sent you-saww with the truth! There is no one between the two deserts who is needier to it than me and my dependants!’
فَقَالَ ص اذْهَبْ فَكُلْ أَنْتَ وَ أَطْعِمْ عِيَالَكَ.
He-saww said: ‘Go, you eat it and feed your family!’’[276]
23- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: الْمُظَاهِرُ إِذَا قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ لَا يَقُولُ إِنْ فَعَلْتُ كَذَا وَ كَذَا فَعَلَيْهِ كَفَّارَةٌ قَبْلَ أَنْ يُوَاقِعَ وَ إِنْ قَالَ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ قَرِبْتُكِ كَفَّرَ بَعْدَ مَا يَقْرَبُهَا.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘The one who does Zihaar when he says to his wife, ‘You are to me like the back of my mother’, and does not say, ‘If I do such and such’, upon him is an expiation penalty before he has marital relations; and if he says, ‘You are to me like the back of my mother if I come near you’, he will have to expiate after having gone near her’.[277]
24- ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي بَصِيرٍ عَنْ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُظَاهِرُ مِنِ امْرَأَتِهِ يَجُوزُ عِتْقُ الْمَوْلُودِ فِي الْكَفَّارَةِ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Abu Baseer, from Ma’mar Bin Yahya,
From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man who does Zihaar from his wife, ‘Would liberating a new born suffice as an expiation penalty?’
قَالَ كُلُّ الْعِتْقِ يَجُوزُ فِيهِ الْمَوْلُودُ إِلَّا فِي كَفَّارَةِ الْقَتْلِ فَإِنَّهُ لَا يَجُوزُ إِلَّا مَا قَدْ بَلَغَ وَ أَدْرَكَ
He-asws said: ‘In every liberation, the new-born is allowed except as expiation penalty of the murder, for it is not allowed except what has matured and become an adult’.
قُلْتُ قَوْلُ اللَّهِ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ قَالَ عَنَى بِذَلِكَ مُقِرَّةً.
I said, ‘(What about) Words of Allah-azwj: he should free a Momin slave [4:92]’.[278]
باب 118 اللعان
CHAPTER 118 – THE MUTUAL CURSING
1- فس، تفسير القمي وَ الَّذِينَ يَرْمُونَ أَزْواجَهُمْ إِلَى قَوْلِهِ إِنْ كانَ مِنَ الصَّادِقِينَ فَإِنَّهَا نَزَلَتْ فِي اللِّعَانِ وَ كَانَ سَبَبُ ذَلِكَ أَنَّهُ لَمَّا رَجَعَ رَسُولُ اللَّهِ ص مِنْ غَزْوَةِ تَبُوكَ جَاءَ إِلَيْهِ عُوَيْمِرُ بْنُ سَاعِدَةَ الْعَجْلَانِيُّ وَ كَانَ مِنَ الْأَنْصَارِ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ امْرَأَتِي زَنَى بِهَا شَرِيكُ بْنُ سَمْحَاءَ وَ هِيَ مِنْهُ حَامِلٌ
Tafseer Al Qummi –
And those who accuse their wives – up to His-azwj Words – from the truthful ones [24:6]. It was Revealed regarding the mutual cursing (between husband and wife), and the cause of that was that when Rasool-Allah-saww returned from the military expedition of Tabuk, Uweymir Bin Sa’idah Al-Ajlany came to him-saww, and he was from the Helpers. He said, ‘My wife has committed adultery with Shareek Bin Samha and she is pregnant from him!’
فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ص فَأَعَادَ عَلَيْهِ الْقَوْلَ فَأَعْرَضَ عَنْهُ حَتَّى فَعَلَ ذَلِكَ أَرْبَعَ مَرَّاتٍ فَدَخَلَ رَسُولُ اللَّهِ ص مَنْزِلَهُ فَنَزَلَ عَلَيْهِ آيَةُ اللِّعَانِ
Rasool-Allah-saww turned away from him. He repeated the word to him-saww. He-saww turned away from him, until he had done that four times. Rasool-Allah-saww entered his-saww house, and the Verse of mutual cursing was Revealed unto him-saww.
فَخَرَجَ رَسُولُ اللَّهِ ص وَ صَلَّى بِالنَّاسِ الْعَصْرَ وَ قَالَ لِعُوَيْمِرٍ ائْتِنِي بِأَهْلِكَ فَقَدْ أَنْزَلَ اللَّهُ فِيكُمَا قُرْآناً
Rasool-Allah-saww came out and prayed Al-Asr Salat with the people and said to Uweymir, ‘Come to me-saww with your wife, for Quran has been Revealed regarding you both!’
فَجَاءَ إِلَيْهَا فَقَالَ لَهَا رَسُولُ اللَّهِ ص يَدْعُوكِ وَ كَانَتْ فِي شَرَفٍ مِنْ قَوْمِهَا فَجَاءَ مَعَهَا جَمَاعَةٌ فَلَمَّا دَخَلَتِ الْمَسْجِدَ قَالَ رَسُولُ اللَّهِ ص لِعُوَيْمِرٍ تَقَدَّمْ إِلَى الْمِنْبَرِ وَ الْتَعِنَا
He came to her. He said to her, ‘Rasool-Allah-saww has summoned you!’, and she was a noble woman of her people. So, a group came with her. When she entered the Masjid, Rasool-Allah-saww said to Uweymir: ‘Go to your house and curse each other!’
فَقَالَ كَيْفَ أَصْنَعُ
He said, ‘How shall I do it?’
فَقَالَ تَقَدَّمْ وَ قُلْ أَشْهَدُ بِاللَّهِ أَنِّي إِذاً لَمِنَ الصَّادِقِينَ فِيمَا رَمَيْتُهَا بِهِ
He-saww said: ‘Go and say, ‘I testify to Allah-azwj that I am from the truthful ones regarding what I have accused her with!’
فَتَقَدَّمَ وَ قَالَهَا فَقَالَ رَسُولُ اللَّهِ ص أَعِدْهَا فَأَعَادَهَا ثُمَّ قَالَ فَأَعِدْهَا حَتَّى فَعَلَ ذَلِكَ أَرْبَعَ مَرَّاتٍ وَ قَالَ فِي الْخَامِسَةِ عَلَيْكَ لَعْنَةُ اللَّهِ إِنْ كُنْتَ مِنَ الْكَاذِبِينَ فِيمَا رَمَيْتَهَا بِهِ
He went and said it. Rasool-Allah-saww said: ‘Repeat it!’ He repeated it. Then he-saww said: ‘Repeat it!’ – until he had done that four times, and he-saww said during the fifth, ‘Upon you be the Curse of Allah-azwj if you are from the liars, regarding what you have accused her with!’
فَقَالَ فِي الْخَامِسَةِ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ فِيمَا رَمَاهَا بِهِ
He-saww said during the fifth: ‘And the fifth, then the Curse of Allah would be upon him if he was from the liars [24:7]’, regarding what he had accused her with.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّعْنَةَ مُوجَبَةٌ إِنْ كُنْتَ كَاذِباً
Then Rasool-Allah-saww said: ‘The Curse is obligated if you were lying!’
ثُمَّ قَالَ لَهُ تَنَحَّ فَتَنَحَّى
Then he-saww said to him: ‘Step aside!’ He stepped aside.
ثُمَّ قَالَ لِزَوْجَتِهِ تَشْهَدِينَ كَمَا شَهِدَ وَ إِلَّا أَقَمْتُ عَلَيْكِ حَدَّ اللَّهِ
Then he-saww said to his wife, ‘Testify just as he has testified or else I-saww will establish upon you the legal penalty of Allah-azwj!’
فَنَظَرَتْ فِي وُجُوهِ قَوْمِهَا فَقَالَتْ لَا أُسَوِّدُ هَذِهِ الْوُجُوهَ فِي هَذِهِ الْعَشِيَّةِ فَتَقَدَّمَتْ إِلَى الْمِنْبَرِ وَ قَالَتْ أَشْهَدُ بِاللَّهِ أَنَّ عُوَيْمِرَ بْنَ سَاعِدَةَ مِنَ الْكَاذِبِينَ فِيمَا رَمَانِي بِهِ
She looked into the faces of her people. She said, ‘I will not darken these faces this evening!’ She proceeded to the pulpit and said, ‘I testify by Allah-azwj that Uweymir Bin Sa’idah is from the liars regarding what he has accused me with!’
فَقَالَ لَهَا رَسُولُ اللَّهِ ص أَعِيدِيهَا فَأَعَادَتْهَا حَتَّى أَعَادَتْهَا أَرْبَعَ مَرَّاتٍ فَقَالَ لَهَا رَسُولُ اللَّهِ ص الْعَنِي نَفْسَكِ فِي الْخَامِسَةِ إِنْ كَانَ مِنَ الصَّادِقِينَ فِيمَا رَمَاكِ بِهِ
Rasool-Allah-saww said to her: ‘Repeat it!’ She repeated it, until she had repeated it four times. Rasool-Allah-saww said to her: ‘Curse yourself during the fifth, if he was from the truthful ones regarding what he has accused you with!’
فَقَالَتْ فِي الْخَامِسَةِ أَنَّ غَضَبَ اللَّهِ عَلَيْها إِنْ كانَ مِنَ الصَّادِقِينَ فِيمَا رَمَانِي بِهِ فَقَالَ رَسُولُ اللَّهِ ص وَيْلَكِ إِنَّهَا مُوجَبَةٌ
She said during the fifth that the Wrath of Allah-azwj be upon her if he was from the truthful ones regarding what he had accused her with. Rasool-Allah-saww said: ‘Woe be to you, it is (now) obligated!’
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِزَوْجِهَا فَلَا تَحِلُّ لَكَ أَبَداً
Then Rasool-Allah-saww said to her husband: ‘She is not lawful for you, ever!’
قَالَ يَا رَسُولَ اللَّهِ فَمَالِيَ الَّذِي أَعْطَيْتُهَا
He said, ‘O Rasool-Allah-saww! So (what about) my wealth which I had given her?’
قَالَ إِنْ كُنْتَ كَاذِباً فَهُوَ أَبْعَدُ لَكَ مِنْهُ وَ إِنْ كُنْتَ صَادِقاً فَهُوَ لَهَا بِمَا اسْتَحْلَلْتَ مِنْ فَرْجِهَا
He-saww said: ‘If you were a liar, it is remote for you than it, and if you were truthful, it is for her due to what she had legalised of her private parts’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص إِنْ جَاءَتْ بِالْوَلَدِ أَحْمَشَ السَّاقَيْنِ أَنْفَسَ الْعَيْنَيْنِ جَعْدَ قَطَطٍ [جَعْداً قَطَطاً] فَهُوَ لِلْأَمْرِ السَّيِّئِ وَ إِنْ جَاءَتْ بِهِ أَشْهَلَ أَصْهَبَ فَهُوَ لِأَبِيهِ
Then Rasool-Allah-saww said: ‘If she comes with the child with thin legs, large eyes, and curly hair, then it is attributed to the bad matter. But if she comes with a child with light-coloured eyes and reddish hair, then it belongs to his father’.
فَيُقَالُ إِنَّهَا جَاءَتْ بِهِ عَلَى الْأَمْرِ السَّيِّئِ فَهَذِهِ لَا تَحِلُّ لِزَوْجِهَا وَ إِنْ جَاءَتْ بِوَلَدٍ لَا يرثها [يَرِثُهُ] أباه [أَبُوهُ] وَ مِيرَاثُهُ لِأُمِّهِ وَ إِنْ لَمْ يَكُنْ لَهُ أُمٌّ فَلِأَخْوَالِهِ وَ إِنْ قَذَفَهُ أَحَدٌ جُلِدَ حَدَّ الْقَاذِفِ.
It is said that if she gives birth to him upon the bad matter, then she is not lawful for her husband. If she gives birth to a child, he does not inherit from his father; his inheritance belongs to his mother, and if he has no mother then to his maternal uncles. And if anyone slanders him, he is subjected to the penalty of the slanderer’.[279]
2- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: أَرْبَعٌ لَيْسَ بَيْنَهُمْ لِعَانٌ لَيْسَ بَيْنَ الْحُرِّ وَ الْمَمْلُوكَةِ لِعَانٌ وَ لَا بَيْنَ الْحُرَّةِ وَ الْمَمْلُوكِ لِعَانٌ وَ لَا بَيْنَ الْمُسْلِمِ وَ النَّصْرَانِيَّةِ وَ الْيَهُودِيَّةِ لِعَانٌ.
(The book) ‘Qurb Al Isnaad’ – Ibn Ulwan,
From Al-Sadiq-asws, from his father, from Ali-asws, may the Salawaat of Allah-azwj be upon them-asws having said: ‘Four, there isn’t mutual cursing between them. There isn’t mutual cursing between the free man and the slave woman, nor between the free woman and the slave man, nor between the Muslim man and the Christian woman and the Jewish woman’.[280]
3- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ تَحْتَهُ يَهُودِيَّةٌ أَوْ نَصْرَانِيَّةٌ فَقَذَفَهَا هَلْ عَلَيْهِ لِعَانٌ قَالَ لَا-
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws), he said, ‘I asked him-asws about a Muslim man married to whom is a Jewess. He slanders her, ‘Is the mutual cursing upon him?’ He-asws said: ‘No’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ قَذَفَ امْرَأَتَهُ ثُمَّ طَلَّقَهَا وَ طَلَبَتْ بَعْدَ الطَّلَاقِ قَذْفَهُ إِيَّاهَا قَالَ إِنْ هُوَ أَقَرَّ جُلِدَ وَ إِنْ كَانَتْ فِي عِدَّتِهَا لَاعَنَهَا-
And I asked him-asws about a man who slanders his wife, then divorces her, and after the divorce she demanded (justice) for his having slandered her. He-asws said: ‘If he accepts, he would be whipped, and if it was during her waiting period, there will be mutual cursing’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ لَاعَنَ امْرَأَتَهُ فَحَلَفَ أَرْبَعَ شَهَادَاتٍ ثُمَّ نَكَلَ عَنِ الْخَامِسَةِ فَقَالَ إِنْ نَكَلَ عَنِ الْخَامِسَةِ فَهِيَ امْرَأَتُهُ وَ جُلِدَ الْحَدَّ وَ إِنْ نَكَلَتِ الْمَرْأَةُ عَنْ ذَلِكَ إِذَا كَانَتِ الْيَمِينُ عَلَيْهَا فَعَلَيْهَا مِثْلُ ذَلِكَ
He said, ‘And I asked him-asws about a man who cursed his wife. He swore four testimonies, then declined from the fifth. He-asws said: ‘If he declines from the fifth, she is his wife and he will be whipped the legal penalty, and if the woman declines from that when the oath was upon her, upon her would be similar to that’.
وَ قَالَ الْمُلَاعَنَةُ وَ مَا أَشْبَهَهَا مِنْ قِيَامٍ.
And he-asws said: ‘The mutual cursing and whatever resembles it, is done while standing’.[281]
4- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ دَاوُدَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّ عَلِيّاً ع قَالَ: لَيْسَ بَيْنَ خَمْسٍ مِنَ النِّسَاءِ وَ بَيْنَ أَزْوَاجِهِنَّ مُلَاعَنَةٌ الْيَهُودِيَّةُ تَكُونُ تَحْتَ الْمُسْلِمِ وَ النَّصْرَانِيَّةُ وَ الْأَمَةُ تَكُونَانِ تَحْتَ الْحُرِّ فَيَقْذِفُهُمَا وَ الْحُرَّةُ تَكُونُ تَحْتَ الْعَبْدِ فَيَقْذِفُهَا
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Marouf, from Al Nowfaly, from Ali Bin Dawood, from Suleyman Bin Ja’far,
From Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws: ‘Ali-asws said: ‘There isn’t any mutual cursing between five (types of) women and their husbands – The Jewess married to the Muslim man, and the Christian woman, and the slave woman being married to the free man so they get slandered, and the free woman being married to the slave so he slanders her.
وَ الْمَجْلُودُ فِي الْفِرْيَةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ لا تَقْبَلُوا لَهُمْ شَهادَةً أَبَداً وَ الْخَرْسَاءُ لَيْسَ بَيْنَهَا وَ بَيْنَ زَوْجِهَا لِعَانٌ إِنَّمَا اللِّعَانُ بِاللِّسَانِ.
And the one having been whipped (the legal penalty) regarding the fabrication, because Allah-azwj Mighty and Majestic Says: do not accept the testimony from them, ever [24:4], and the mute. There isn’t mutual cursing between her and her husband. But rather, the mutual cursing is by the tongue’.[282]
5- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حُمْلَانَ عَنِ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ مَرْوَانَ بْنِ دِينَارٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قُلْتُ لِأَيِّ عِلَّةٍ لَا تَحِلُّ الْمُلَاعَنَةُ لِزَوْجِهَا الَّذِي لَاعَنَهَا أَبَداً
(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Al Qasim Bin Muhammad, from Humlan, from Al Husayn Bin Al Waleed, from Marwan Bin Dinar,
From Abu Al-Hassan Musa-asws having said: ‘I said, ‘For which reason the wife of mutual cursing is not lawful for the husband who had cursed her, forever?’
قَالَ لِتَصْدِيقِ الْأَيْمَانِ لِقَوْلِهِمَا بِاللَّهِ.
He-asws said: ‘Due to the ratification of the two oaths, due to their words (invoked) with Allah-azwj’.[283]
6- ع، علل الشرائع الْحُسَيْنُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: سَأَلْتُ الرِّضَا ع فَقُلْتُ كَيْفَ صَارَ الزَّوْجُ إِذَا قَذَفَ امْرَأَتَهُ كَانَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ وَ إِذَا قَذَفَهَا غَيْرُ الزَّوْجِ جُلِدَ الْحَدَّ وَ إِنْ كَانَ أَبَاهَا أَوْ أَخَاهَا
(The book) ‘Ilal Al Sharaie’ – Al Husayn Bin Ahmad, from Muhammad Bin Ali Al Kufi, from Muhammad Bin Aslam Al Jabaly, from one of his companions who said,
‘I asked Al-Reza-asws. I said, ‘How come the husband, when he slanders his wife, his testimony came to be of four testimonies with Allah-azwj, and when someone other than her husband slanders her, he would be whipped the legal penalty, and even though it may be her father or her brother?’
قَالَ سُئِلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع عَنْ هَذَا فَقَالَ لِأَنَّهُ إِذَا قَذَفَ الزَّوْجُ امْرَأَتَهُ قِيلَ لَهُ كَيْفَ عَلِمْتَ أَنَّهَا فَاعِلَةٌ فَإِنْ قَالَ رَأَيْتُ ذَلِكَ بِعَيْنِي كَانَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ وَ ذَلِكَ أَنَّهُ يَجُوزُ لِلزَّوْجِ أَنْ يَدْخُلَ الْمَدَاخِلَ فِي الْخَلَوَاتِ الَّتِي لَا تَصْلُحُ لِغَيْرِهِ أَنْ يَدْخُلَهَا وَ لَا يَشْهَدُهَا وَلَدٌ وَ لَا وَالِدٌ فِي اللَّيْلِ وَ النَّهَارِ ي
He-asws said: ‘Ja’far-asws Bin Muhammad-asws had been asked about this. He-asws said: ‘When the husband slanders his wife, it will be said to him, ‘How did you know she is a doer (of adultery)?’ If he says, ‘I saw that with my own eyes’, his testimony would have to be four times with Allah-azwj, and that is because it is allowed for the husband to enter the entrances in the privacy which is not correct for others to enter, nor can a son witness it, nor a father, during the night and the day.
فَلِذَلِكَ صَارَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِذَا قَالَ رَأَيْتُ ذَلِكَ بِعَيْنِ فَإِنْ قَالَ لَمْ أُعَايِنْ ذَلِكَ صَارَ قَاذِفاً وَ ضُرِبَ الْحَدَّ إِلَّا أَنْ يُقِيمَ عَلَيْهَا الْبَيِّنَةَ
For that (reason), his testimony came to be four testimonies with Allah-azwj, when he says, ‘I saw that with my own eyes!’ If he says, ‘I did not witness that, he would become a slanderer and struck the legal penalty, except if he can establish the proof upon her.
وَ غَيْرُ الزَّوْجِ إِذَا قَذَفَهَا وَ ادَّعَى أَنَّهُ رَأَى ذَلِكَ قِيلَ لَهُ وَ كَيْفَ رَأَيْتَ ذَلِكَ وَ مَا أَدْخَلَكَ ذَلِكَ الْمَدْخَلَ الَّذِي رَأَيْتَ فِيهِ هَذَا وَحْدَكَ وَ أَنْتَ مُتَّهَمٌ فِي رُؤْيَاكَ فَإِنْ كُنْتَ صَادِقاً فَأَنْتَ فِي حَدِّ التُّهَمَةِ فَلَا بُدَّ مِنْ أَدَبِكَ الَّذِي أَوْجَبَهُ اللَّهُ عَلَيْكَ
And if other than the husband slanders her and claims he had seen that, it would be said to him, ‘And how did you see that, and what made you enter that entrance in which you saw this along, and you are an accuser in your seeing? If you were truthful, you would be within the limit of the false accusation. Thus, there is no escape from disciplining you that which Allah-azwj has Obligated to be upon you!’
وَ إِنَّمَا صَارَ شَهَادَةُ الزَّوْجِ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ لِمَكَانِ الْأَرْبَعَةِ شُهَدَاءَ مَكَانَ كُلِّ شَاهِدٍ يَمِينٌ.
And rather, testimony of the husband came to be four testimonies with Allah-azwj due to the place of four witnesses, an oath in place of each witness.[284]
7- سن، المحاسن أَبِي وَ عَلِيُّ بْنُ عِيسَى الْأَنْصَارِيُّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي خَالِدٍ الْهَيْثَمِ الْفَارِسِيِّ قَالَ: سُئِلَ أَبُو الْحَسَنِ الثَّانِي ع كَيْفَ صَارَ الزَّوْجُ إِذَا قَذَفَ امْرَأَتَهُ كَانَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ وَ كَيْفَ لَمْ يَجُزْ لِغَيْرِهِ وَ إِذَا قَذَفَهَا غَيْرُ الزَّوْجِ جُلِدَ الْحَدَّ وَ لَوْ كَانَ أَخاً أَوْ وَلَداً
(The book) ‘Al Mahasin’ – My father and Ali Bin Isa Al Ansari, from Muhammad Bin Suleyman, from Abu Khalid Al Haysam Al Farsi who said,
‘Abu Al-Hassan-asws the 2nd was asked, ‘How did it become such that when the husband slanders his wife, his testimony is of four testimonies with Allah-azwj, and how come it is not allowed for others, and when other than the husband slanders her, he will be whipped the legal penalty, and even if he was a brother, or son?’
قَالَ سُئِلَ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ هَذَا فَقَالَ أَ لَا تَرَى أَنَّهُ إِذَا قَذَفَ الزَّوْجُ امْرَأَتَهُ قِيلَ لَهُ كَيْفَ عَلِمْتَ أَنَّهَا فَاعِلَةٌ قَالَ رَأَيْتُ ذَلِكَ بِعَيْنِي كَانَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ وَ ذَلِكَ أَنَّهُ يَجُوزُ لِلزَّوْجِ أَنْ يَدْخُلَ الْمَدْخَلَ فِي الْخَلْوَةِ الَّتِي لَا يَجُوزُ لِغَيْرِهِ أَنْ يَدْخُلَهَا وَ لَا يَشْهَدُهَا وَلَدٌ وَ لَا وَالِدٌ فِي اللَّيْلِ وَ النَّهَارِ فَلِذَلِكَ صَارَتْ شَهَادَتُهُ أَرْبَعَ شَهَادَاتٍ إِذَا قَالَ رَأَيْتُ بِعَيْنِي
He-asws said: ‘Ja’far-asws Bin Muhammad-asws was asked about this. He-asws had said: ‘Don’t you see that when the husband slanders his wife, it will be said to him, ‘How did you know she has done it (adultery)?’ He says, ‘I saw with my own eyes’. His testimony would be four testimonies with Allah-azwj, and that is because it is allowed for the husband to enter the entrance in the privacy which is not allowed for others to enter, and neither a son nor a father witnesses it during the night and the day. For that reason, his testimony came to be of four testimonies when he says, ‘I saw with my own eyes’.
وَ إِذَا قَالَ لَمْ أُعَايِنْ صَارَ قَاذِفاً فِي حَدِّ غَيْرِهِ وَ ضُرِبَ الْجَلْدَ إِلَّا أَنْ يُقِيمَ الْبَيِّنَةَ
And if he says, ‘I did not witness’, he has become a slanderer in the limit of others and he will be struck the whip except if he can establish the proof.
وَ إِنَّ غَيْرَ الزَّوْجِ إِذَا قَذَفَ وَ ادَّعَى أَنَّهُ رَأَى ذَلِكَ بِعَيْنِهِ قِيلَ لَهُ وَ كَيْفَ رَأَيْتَ ذَلِكَ بِعَيْنِكَ وَ مَا أَدْخَلَكَ ذَلِكَ الْمَدْخَلَ الَّذِي رَأَيْتَ هَذَا وَحْدَكَ أَنْتَ مُتَّهَمٌ فِي دَعْوَاكَ وَ إِنْ كُنْتَ صَادِقاً وَ أَنْتَ فِي حَدِّ التُّهَمَةِ فَلَا بُدَّ مِنْ حَدِّ أَدَبِكَ بِالْحَدِّ الَّذِي أَوْجَبَهُ اللَّهُ عَلَيْكَ
And if other than the husband slanders and claims that he saw that with his eyes, it will be said to him, ‘And how did you see that with your eyes, and what made you enter that entrance in which you saw this alone? You are a false accuser in your claim and even if you were truthful, and you are in the limit of false accusation, so there is no escape from a legal penalty to discipline you with the legal penalty which Allah-azwj has Obligated upon you’.
وَ إِنَّمَا صَارَتْ شَهَادَةُ الزَّوْجِ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ لِمَكَانِ الْأَرْبَعِ الشُّهَدَاءِ مَكَانَ كُلِّ شَاهِدٍ يَمِينٌ.
And rather, the testimony of the husband became equivalent to four testimonies with Allah-azwj, for the place of four testimonies, one oath in place of each witness.[285]
8- ضا، فقه الرضا عليه السلام أَمَّا اللِّعَانُ فَهُوَ أَنْ يَرْمِيَ الرَّجُلُ امْرَأَتَهُ بِالْفُجُورِ وَ يُنْكِرَ وَلَدَهَا فَإِنْ أَقَامَ عَلَيْهَا أَرْبَعَةَ شُهُودٍ عُدُولٍ رُجِمَتْ وَ إِنْ لَمْ يُقِمْ عَلَيْهَا بَيِّنَةً لَاعَنَهَا وَ إِنِ امْتَنَعَ مِنْ لِعَانِهَا ضُرِبَ حَدَّ الْمُفْتَرِي ثَمَانِينَ جَلْدَةً وَ إِنْ لَاعَنَهَا أُدْرِئَ عَنْهُ الْحَدُّ
(The book) ‘Fiqh Al-Reza-asws’ – ‘As for the mutual cursing, it is that the man accuses his wife of immorality and denies her child. If he establishes four just witnesses upon her, she will be stoned; and if he does not establish proof upon her, there should be mutual cursing, and if he refuses from cursing her, he will be struck the legal penalty of a fabricator – eighty lashes, and if he does curse her, the legal penalty would be staved from him.
وَ اللِّعَانُ أَنْ يَقُومَ الرَّجُلُ مُسْتَقْبِلَ الْقِبْلَةِ فَيَحْلِفَ أَرْبَعَ مَرَّاتٍ بِاللَّهِ- إِنَّهُ لَمِنَ الصَّادِقِينَ فِيمَا رَمَاهَا بِهِ ثُمَّ يَقُولَ لَهُ الْإِمَامُ اتَّقِ اللَّهَ فَإِنَّ لَعْنَةَ اللَّهِ شَدِيدَةٌ ثُمَّ يَقُولَ الرَّجُلُ لَعْنَةُ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ فِيمَا رَمَاهَا بِهِ
And the mutual cursing is that the man stands facing the Qiblah and swears an oath by Allah-azwj four times, he is from the truthful ones regarding what he has accused her with. Then the Imam-asws says to him: ‘Fear Allah-azwj, for the Curse of Allah-azwj is severe!’ Then the man says, may the Curse of Allah-azwj be upon him if he was from the liars regarding what he had accused her with.
ثُمَّ تَقُومَ الْمَرْأَةُ مُسْتَقْبِلَةَ الْقِبْلَةِ فَتَحْلِفَ بِاللَّهِ أَرْبَعَ مَرَّاتٍ- إِنَّهُ لَمِنَ الْكاذِبِينَ فِيمَا رَمَاهَا بِهِ ثُمَّ يَقُولَ الْإِمَامُ اتَّقِي اللَّهَ فَإِنَّ غَضَبَ اللَّهِ شَدِيدٌ ثُمَّ تَقُولَ الْمَرْأَةُ غَضَبُ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ فِيمَا رَمَاهَا بِهِ
Then the woman stands facing the Qiblah and swears an oath by Allah-azwj four times, ‘He is from the liars’, regarding what he has accused her with. Then the Imam-asws says: ‘Fear Allah-azwj, for the Wrath of Allah-azwj is severe!’ Then the woman says, may the Wrath of Allah-azwj be upon her if he was from the truthful regarding what he has accused her with.
ثُمَّ يُفَرِّقُ بَيْنَهُمَا فَلَا تَحِلُّ لَهُ أَبَداً وَ لَا يَتَوَارَثَانِ لَا يَرِثُ الزَّوْجُ الْمَرْأَةَ وَ لَا تَرِثُ الْمَرْأَةُ الزَّوْجَ وَ لَا الْأَبُ الِابْنَ فَإِنِ ادَّعَى [دَعَا] أَحَدٌ وَلَدَهَا وَلَدَ الزَّانِيَةِ جُلِدَ الْحَدَّ وَ إِنِ ادَّعَى الرَّجُلُ بَعْدَ الْمُلَاعَنَةِ أَنَّهُ وَلَدُهُ لَحِقَ بِهِ وَ نُسِبَ إِلَيْهِ.
Then there will be separation between the two, so she will not be lawful for him, ever, and they will not inherit each other. Neither will the husband inherit the wife, nor will the wife inherit the husband, nor will the father (be inherited by) the son. If he claims that one of her children is a child of adultery, he will be whipped the legal penalty, and if the man claims after the mutual cursing it is his child, it will be joined with him and attributed to him’.[286]
وَ رُوِيَ فِي خَبَرٍ آخَرَ أَنَّهُ لَا وَ لَا كَرَامَةَ لَهُ وَ لَا غَرْوَ أَنْ لَا يُرَدَّ إِلَيْهِ فَإِنْ مَاتَ الْأَبُ وَرِثَهُ الِابْنُ وَ إِنْ مَاتَ الِابْنُ لَمْ يَرِثْهُ أَبُوهُ.
And it is reported in another Hadeeth – ‘Surely no, and there is no prestige for him, nor pride if he is not returned to him. If the father dies the son will inherit him, and if the son dies, his father will not inherit him’.[287]
9- سر، السرائر ابْنُ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ نَصْرَانِيَّةٍ تَحْتَ مُسْلِمٍ زَنَتْ وَ جَاءَتْ بِوَلَدٍ فَأَنْكَرَهُ الْمُسْلِمُ
(The book) ‘Al Saraair’ – Ibn Mahboub, from Abu Al Wallad Al Hannat who said,
‘Abu Abdullah-asws was asked about the Christian woman married to a Muslim man. She committed adultery and came with a child. The Muslim denied it’.
قَالَ فَقَالَ يُلَاعِنُهَا
He (the narrator) said, ‘He-asws said: ‘He curses her’.
قِيلَ لَهُ فَالْوَلَدُ مَا يُصْنَعُ بِهِ
It was said to him-asws, ‘The child, what is to be done with it?’
قَالَ هُوَ مَعَ أُمِّهِ وَ يُفَرَّقُ بَيْنَهُمَا وَ لَا تَحِلُّ لَهُ أَبَداً.
He-asws said: ‘It is with its mother, and there will be separation between the two (husband and wife), and she will not be lawful for him, ever!’[288]
10- ين، كتاب حسين بن سعيد و النوادر ابْنُ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ الصَّادِقَ ع عَنْ قَوْلِ اللَّهِ- وَ الَّذِينَ يَرْمُونَ أَزْواجَهُمْ وَ لَمْ يَكُنْ لَهُمْ شُهَداءُ إِلَّا أَنْفُسُهُمْ فَشَهادَةُ أَحَدِهِمْ أَرْبَعُ شَهاداتٍ بِاللَّهِ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Muskan, from Abu Baseer who said,
‘I asked Al-Sadiq-asws about Words of Allah-azwj: And those who accuse their wives and there do not happen to be any witnesses for them except for their own selves, so the testimony of one of them is four testimonies with Allah that he is from the truthful ones [24:6].
قَالَ هُوَ الرَّجُلُ يَقْذِفُ امْرَأَتَهُ فَإِذَا أَقَرَّ أَنَّهُ كَذَبَ عَلَيْهَا جُلِدَ الْحَدَّ ثَمَانِينَ وَ رُدَّتْ إِلَيْهِ امْرَأَتُهُ وَ إِنْ أَبَى إِلَّا أَنْ يقض [يَقُصَ] لَاعَنَهَا فَيَبْدَأُ هُوَ فَلْيَشْهَدْ عَلَيْهَا بِمَا قَالَ لَهَا أَرْبَعَ شَهاداتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ وَ فِي الْخَامِسَةِ يَلْعَنُ نَفْسَهُ وَ يَلْعَنُهُ الْإِمَامُ- إِنْ كانَ مِنَ الْكاذِبِينَ
He-asws said: ‘He is the man who slanders his wife. When he acknowledges that he has lied upon her, he will be whipped eighty lashes and his wife will be returned to him; and if he refuses, the mutual cursing will take place. He will initiate. Let him testify with what he had said to her, four testimonies by Allah-azwj that he is from the truthful ones, and in the fifth he will curse himself and the Imam-asws will Curse him if he was from the liars.
فَإِذَا أَرَادَتْ أَنْ تَدْرَأَ عَنْهَا الْعَذَابَ وَ الْعَذَابُ الرَّجْمُ شَهِدَتْ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكاذِبِينَ وَ الْخَامِسَةُ يَقُولُ لَهَا الْإِمَامُ أَنَّ غَضَبَ اللَّهِ عَلَيْها إِنْ كانَ مِنَ الصَّادِقِينَ فَإِنْ لَمْ تَفْعَلْ رُجِمَتْ فَإِنْ فَعَلَتْ رَدَّتْ عَنْهَا الرَّجْمَ وَ فَرَّقَ بَيْنَهُمَا وَ لَمْ تَحِلَّ لَهُ إِلَى يَوْمِ الْقِيَامَةِ
When she intends that the punishment be staved off from her, and the punishment is the stoning, she has to testify four testimonies by Allah-azwj that he is from the liars, and the fifths, the Imam-asws will says to her that the Wrath of Allah-azwj will be upon her if he was from the truthful ones. If she does not say it, she will be stoned. If she does so, the stoning would be discarded from her, and there will be separation between the two and she will not be lawful for him up to the Day of Qiyamah.
وَ مَنْ قَذَفَ وَلَدَهَا مِنْهُ فَعَلَيْهِ الْحَدُّ وَ يَرِثُهُ أَخْوَالُهُ وَ يَرِثُ أُمَّهُ وَ تَرِثُهُ إِنْ كَذَّبَ نَفْسَهُ بَعْدَ اللِّعَانِ رُدَّ عَلَيْهِ الْوَلَدُ وَ لَمْ تُرَدَّ الْمَرْأَةُ.
And one who accuses her child of being from him, the legal penalty applies to him. The child inherits from his maternal uncles and from his mother, and the mother inherits from him. If he denies himself after the procedure of mutual cursing, the child is returned to him, but the wife is not returned.[289]
11- ين، كتاب حسين بن سعيد و النوادر سَمَاعَةُ وَ أَبُو بَصِيرٍ قَالا قَالَ الصَّادِقُ ع لَا يُحَدُّ الزَّانِي حَتَّى يَشْهَدَ عَلَيْهِ أَرْبَعَةُ شُهُودٍ عَلَى الْجِمَاعِ وَ الْإِيلَاجِ وَ الْإِخْرَاجِ كَالْمِيلِ فِي الْمُكْحُلَةِ وَ لَا يَكُونُ لِعَانٌ حَتَّى يَزْعُمَ أَنَّهُ عَايَنَ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Sama’at and Abu Baseer both said,
Al-Sadiq-asws said: ‘The adulterer will not be applied the legal penalty until four witnesses testify upon the marital relations, and the penetration and the withdrawal, like the needle in the Kohl container, and the mutual cursing cannot happen until he claims that he had witnessed’.[290]
12- ين، كتاب حسين بن سعيد و النوادر زُرَارَةُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَقَعُ اللِّعَانُ بَيْنَ الْحُرِّ وَ الْمَمْلُوكَةِ وَ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Zurara,
From Abu Ja’far-asws having said: ‘The mutual cursing does occur between the freeman and the slave woman, and the Jewess, and the Christian woman’.[291]
13- مَجَالِسُ الشَّيْخِ، الْغَضَائِرِيُّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنِ الطَّيَالِسِيِّ عَنْ زُرَيْقٍ الْخُلْقَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا تَلَاعَنَ اثْنَانِ فَتَبَاعَدْ مِنْهُمَا فَإِنَّ ذَلِكَ مَجْلِسٌ تَنْفِرُ عَنْهُ الْمَلَائِكَةُ
(The book) ‘Majalis’ of the sheykh – Al Gazairy, from Al Tal’ukbari, from Muhammad Bin Hammam, from Al Himeyri, from Al Tayalisi, from Zureyq Al Khuluwani who said,
Abu Abdullah-asws said: ‘When the two curse each other, distance yourself from them for that is a gathering the Angels flee from’.
ثُمَّ قَالَ اللَّهُمَّ لَا تَجْعَلْ لَهُمَا إِلَيَّ مَسَاغاً وَ اجْعَلْهُمَا بِرَأْسِ مَنْ يُكَايِدُ دِينَكَ وَ يُضَادُّ وَلِيَّكَ وَ يَسْعَى فِي الْأَرْضِ فَسَاداً.
Then he-asws said: ‘O Allah-azwj! Do not Make for them a way for them both to me, and Make for them a head (ruler), someone who plots against Your-azwj religion, and opposes Your-azwj guardian-asws, and strives in the earth for (spreading) corruption’.[292]
14- الْهِدَايَةُ، اللِّعَانُ إِذَا قَذَفَ الرَّجُلُ امْرَأَتَهُ ضُرِبَ ثَمَانِينَ جَلْدَةً وَ لَا يَكُونُ اللِّعَانُ إِلَّا بِنَفْيِ الْوَلَدِ فَإِذَا قَالَ الرَّجُلُ لِامْرَأَتِهِ إِنِّي رَأَيْتُ رَجُلًا بَيْنَ رِجْلَيْكِ وَ يُجَامِعُكِ وَ أَنْكَرَ الْوَلَدَ
(The book) ‘Al-Hidaya’ – ‘The mutual cursing is when the man slanders his wife. He will be struck eighty lashes, and the mutual cursing cannot happen except with the negation of the child. The man says to his wife, ‘I saw a man between your legs and he had marital relations with you’, and he denies the child.
فَحِينَئِذٍ يُحْكَمُ فِيهِ أَنْ يَشْهَدَ الرَّجُلُ أَرْبَعَ شَهاداتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ فِيمَا رَمَاهَا بِهِ فَإِذَا شَهِدَ بِهِ قَالَ لَهُ الْإِمَامُ اتَّقِ اللَّهَ فَإِنَّ لَعْنَةَ اللَّهِ شَدِيدَةٌ ثُمَّ يَقُولُ لَهُ قُلْ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ فِيمَا رَمَاهَا بِهِ فَإِنْ نَكَلَ ضُرِبَ الْحَدَّ ثَمَانِينَ
At that time, it will be judged regarding him that the man should testify four testimonies with Allah-azwj he is from the truthful ones regarding what he had accused her with. The Imam-asws says to him: ‘Fear Allah-azwj for the Curse of Allah-azwj is severe!’ Then he-asws says to him: ‘Say, may the Curse of Allah would be upon him if he was from the liars [24:7], regarding what he has accused her with. If he refuses, he will be struck the legal penalty of eighty (lashes).
فَإِنْ قَالَ ذَلِكَ قَالَ الْإِمَامُ لِلْمَرْأَةِ اشْهَدِي أَرْبَعَ شَهاداتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكاذِبِينَ فِيمَا رَمَاكِ بِهِ فَإِنْ شَهِدَتْ قَالَ أَيَّتُهَا الْمَرْأَةُ اتَّقِي اللَّهَ فَإِنَّ غَضَبَ اللَّهِ شَدِيدٌ
If he says that, the Imam-asws said to the wife, ‘Testify four testimonies by Allah-azwj he is from the liars regarding what he has accused you with’. If she testifies, he-asws says: ‘O you woman! Fear Allah-azwj, for the Wrath of Allah-azwj is severe!’
ثُمَّ يَقُولُ لَهَا قُولِي غَضَبُ اللَّهِ عَلَيْها إِنْ كانَ مِنَ الصَّادِقِينَ فِيمَا رَمَاهَا بِهِ وَ إِنْ نَكَلَتْ رجمته [رُجِمَتْ] وَ إِنْ قَالَتْ ذَلِكَ فَرَّقَ بَيْنَهُ وَ بَيْنَهَا ثُمَّ لَمْ تَحِلَّ لَهُ إِلَى يَوْمِ الْقِيَامَةِ
Then he-asws says to her, ‘Say’, may the Wrath of Allah-azwj be upon her if he were from the truthful, regarding what he has accused her with. If she refuses, she will be stoned, and if she does say that, there will be separation between him and her, then she will not be lawful for him up to the Day of Qiyamah.
وَ إِنْ دَعَا رَجُلٌ وَلَدَهَا ابْنَ الزَّانِيَةِ ضُرِبَ الْحَدَّ وَ إِنْ أَقَرَّ الرَّجُلُ بِالْوَلَدِ بَعْدَ الْمُلَاعَنَةِ ضُمَّ إِلَيْهِ وَلَدُهُ وَ لَمْ تُرْجَعْ إِلَيْهِ امْرَأَتُهُ وَ إِنْ مَاتَ الْأَبُ وَرِثَهُ الِابْنُ وَ إِنْ مَاتَ الِابْنُ لَمْ يَرِثْهُ الْأَبُ.
And if a man claims her child is a child of the adulteress, he will be struck the legal penalty, and if the man accepts the child after the mutual cursing, his child will be attached to him and his wife will not be returned to him; and if the father dies, the son would inherit him, and if the son dies, the father will not inherit him’.[293]
باب 119 العدد و أقسامها و أحكامها
CHAPTER 119 – THE WAITING PERIOD AND THEIR TYPES AND THEIR RULINGS
1- الْهِدَايَةُ، قَالَ الصَّادِقُ ع إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ ثُمَّ مَاتَ عَنْهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا وَرِثَتْهُ وَ عَلَيْهَا الْعِدَّةُ أَرْبَعَةَ أَشْهُرٍ وَ عَشَرَةَ أَيَّامٍ
(The book) ‘Al Hidaya’ –
Al-Sadiq-asws said: ‘When the man divorces his wife then dies from her before the expiry of her waiting period, she will inherit him and upon her would be the waiting period of four months and ten days.
فَإِنْ طَلَّقَهَا وَ هِيَ حُبْلَى ثُمَّ مَاتَ عَنْهَا وَرِثَتْهُ وَ اعْتَدَّتْ بِأَبْعَدِ الْأَجَلَيْنِ إِنْ وَضَعَتْ مَا فِي بَطْنِهَا قَبْلَ أَنْ تَمْضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ لَمْ تَنْقَضِ عِدَّتُهَا حَتَّى تَنْقَضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ فَإِنْ مَضَى أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ وَ لَمْ تَضَعْ مَا فِي بَطْنِهَا لَمْ تَنْقَضِ عِدَّتُهَا حَتَّى تَضَعَ مَا فِي بَطْنِهَا.
If he divorces her while she is pregnant then dies from her, she would inherit him and observe waiting period of the furthest of the two terms. If she places (gives birth) to what is in her belly before the expiry of four months and ten days, her waiting period does not expire until four months and ten days have passed. If four months and ten days have passed and she has not placed what is in her belly, her waiting period will not expire until she places what is in her belly’.[294]
2 فس، تفسير القمي العدة على اثنتين و عشرين وجها فالمطلقة تعتد ثلاثة قروء و الأقراء هو اجتماع الدم في الرحم و العدة الثانية إذا لم تكن تحيض فثلاثة أشهر بيض و إذا كانت تحيض في الشهر و الأقل و الأكثر و طلقت ثم حاضت قبل أن يأتي لها ثلاثة أشهر بيض حيضة واحدة فلا تبين من زوجها إلا بالحيض و إن مضى ثلاثة أشهر لها و لم تحض فإنها تبين بالأشهر البيض و إن حاضت قبل أن تمضي لها ثلاثة أشهر فإنها تبين بالدم و المطلقة التي ليس للزوج عليها رجعة- لا تبين حتى تطهر من الدم الثالث و المطلقة الحامل لا تبين حتى تضع ما في بطنها فإن طلقها اليوم و وضعت من الغد فقد بانت و المتوفى عنها زوجها الحامل تعتد بأبعد الأجلين فإن وضعت قبل أن تمضي لها أربعة أشهر و عشرا فلتتم أربعة أشهر و عشرا فإن مضى لها أربعة أشهر و عشرا و لم تضع فعدتها إلى أن تضع و المطلقة و زوجها غائب تعتد من يوم طلقها إذا شهد عندها شهود عدل أنه طلقها في يوم معروف تعتد من ذلك اليوم فإن لم يشهد عندها أحد و لم تعلم أي يوم طلقها تعتد من يوم يبلغها و المتوفى عنها زوجها و هو غائب تعتد من يوم يبلغها و التي لم يدخل بها زوجها ثم طلقها فلا عدة عليها فإن مات عنها و لم يدخل بها تعتد أربعة أشهر و عشرا و العدة على الرجال أيضا إذا كان له أربع نسوة و طلق إحداهن لم يحل له أن يتزوج حتى تعتد التي طلقها و إذا أراد أن يتزوج أخت امرأته لم تحل له حتى يطلق امرأته و تعتد ثم يتزوج أختها و المتوفى عنها زوجها تعتد حيث شاءت و المطلقة التي ليس للزوج عليها رجعة تعتد حيث شاءت و لا تبيت عن بيتها و التي للزوج عليها رجعة- لا تعتد إلا في بيت زوجها و تراه و يراها ما دامت في العدة و عدة الأمة إذا كانت تحت الحر شهران و خمسة أيام و عدة المتعة خمسة و أربعون يوما و عدة السبي استبراء الرحم فهذه وجوه العدة.
Opinion.[295]
3- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع كَمْ يُطَلِّقُ الْعَبْدُ الْأَمَةَ
(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa who said,
‘I asked Abu Abdullah-asws, ‘How many times does the slave divorce the slave woman?’
قَالَ قَالَ أَبِي قَالَ عَلِيٌّ ع تَطْلِيقَتَيْنِ
He-asws said: ‘My-asws father-asws said: ‘Ali-asws said: ‘Two divorces’.
قَالَ وَ قُلْتُ لَهُ كَمْ عِدَّةُ الْأَمَةِ مِنَ الْعَبْدِ
He (the narrator) said, ‘And I said to him-asws, ‘How much is the waiting period of the slave woman from the slave?’
قَالَ قَالَ أَبِي قَالَ عَلِيٌّ ع شَهْرَيْنِ أَوْ حَيْضَتَيْنِ
He-asws said: ‘My-asws father-asws said: ‘Ali-asws said: ‘Two months or two menstruation cycles’’.
قَالَ وَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا كَانَتِ الْحُرَّةُ تَحْتَ الْعَبْدِ
He (the narrator) said, ‘And I said to him-asws, ‘May I be sacrificed for you-asws! If the free woman were to be married to the slave?’
قَالَ قَالَ أَبِي قَالَ عَلِيٌّ ع الطَّلَاقُ وَ الْعِدَّةُ بِالنِّسَاءِ.
He-asws said: ‘My-asws father-asws said: ‘Ali-asws said: ‘The divorce and the waiting period of the women’.[296]
4- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع تُطَلَّقُ الْحُرَّةُ ثَلَاثاً وَ تَعْتَدُّ ثَلَاثاً.
(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa who said,
‘Abu Abdullah-asws said: ‘The free woman can be divorced thrice and she will observe three waiting periods’.[297]
5- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع سُئِلَ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا إِذَا لَمْ يَبْلُغْهَا ذَلِكَ حَتَّى تَنْقَضِيَ عِدَّتُهَا فَالْحِدَادُ يَجِبُ عَلَيْهَا
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws was asked about the wife whose husband had died from her, if that did not reach her until her waiting period had already expired. ‘Is the mourning obligated upon her?’
قَالَ عَلِيٌّ ع إِذَا لَمْ يَبْلُغْهَا حَتَّى تَنْقَضِيَ فَقَدْ ذَهَبَ ذَلِكَ كُلُّهُ وَ لْتَنْكِحْ مَنْ أَحَبَّتْ.
Ali-asws said: ‘When it did not reach until the expiry, all of that is gone, and let her marry the one she likes to’.[298]
6- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ لَهَا أَنْ تَكْتَحِلَ وَ تَخْتَضِبَ أَوْ تَلْبَسَ ثَوْباً مَصْبُوغاً
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws), he said, ‘I asked him-asws about the divorcee, ‘Is it for her to apply Kohl and perfume, or wear dyed clothes?’
قَالَ لَا بَأْسَ إِذَا فَعَلَتْهُ مِنْ غَيْرِ سُوءٍ
He-asws said: ‘There is no problem if she does it from without evil’.
قَالَ وَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ كَمْ عِدَّتُهَا
He said, ‘And I asked him-asws about the divorcee, ‘How much is her waiting period’.
قَالَ ثَلَاثُ حِيَضٍ تَعْتَدُّ أَوَّلَ تَطْلِيقَةٍ.
He-asws said: ‘Three menstruations will count as the first divorce’.[299]
7- قَالَ: وَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا
He said, ‘And I asked him-asws about the divorcee, ‘Is expense money for her upon her husband until her waiting period expires?’
قَالَ نَعَمْ.
He-asws said: ‘Yes’.[300]
8- قَالَ: وَ سَأَلْتُهُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا كَمْ عِدَّتُهَا
He said, ‘And I asked him-asws about the one her husband has died from her, ‘How much is her waiting period?’
قَالَ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً.
He-asws said: ‘Four months and ten days’.[301]
9- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلَ صَفْوَانُ الرِّضَا ع وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ فَمَضَتْ أَشْهُرٌ فَقَالَ إِذَا قَامَتِ الْبَيِّنَةُ أَنَّهُ قَدْ طَلَّقَهَا مُنْذُ كَذَا وَ كَذَا وَ كَانَتْ عِدَّتُهَا قَدِ انْقَضَتْ حَلَّتْ لِلْأَزْوَاجِ
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘Safwan asked Al-Reza-asws while I was present, about a man who divorces his wife and he is absent, and months pass by. He-asws said: ‘When the proof is established that he had divorced her since such and such (time), and her waiting period has expired, she is lawful for the suitors (to be married)’.
قُلْتُ فَالْمُتَوَفَّى عَنْهَا زَوْجُهَا
I said, ‘So (what about) the one whose husband dies from her?’
فَقَالَ هَذِهِ لَيْسَتْ مِثْلَ تِلْكَ هَذِهِ تَعْتَدُّ مِنْ يَوْمِ يَبْلُغُهَا الْخَبَرُ لِأَنَّ عَلَيْهَا أَنْ تَحُدَّ.
He-asws said: ‘This one isn’t like that one. She will observe a waiting period from the day the news reaches her, because upon her is mourning.[302]
10- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَمْرَانِ أَيُّهُمَا سَبَقَ إِلَيْهَا بَانَتْ بِهِ الْمُطَلَّقَةُ الْمُسْتَرَابَةُ الَّتِي تَسْتَرِيبُ الْحَيْضَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ بِيضٍ لَيْسَ بِهَا دَمٌ بَانَتْ بِهَا وَ إِنْ مَرَّتْ بِهَا ثَلَاثُ حِيَضٍ لَيْسَ بَيْنَ الْحَيْضَتَيْنِ ثَلَاثَةُ أَشْهُرٍ بَانَتْ بِالْحَيْضِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Al Bazanty, from Jameel, from Zurara,
From Abu Ja’far-asws having said: ‘Two matters, whichever of the two precedes to her, she becomes irrevocable divorced by it – the divorcee suspicious of the menstruation, if three clear months pass by her there not being any blood with her, she becomes irrevocably divorced by it; and if three menstruation cycles pass by her, there not being three months between the two menstruations, she would be irrevocably divorced by the menstruation’.[303]
11- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي خَالِدٍ الْهَيْثَمِ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الثَّانِيَ ع كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Suleyman, from Abu Khalid Al Haysam who said,
‘I asked Abu Al-Hassan-asws the 2nd, ‘How did the waiting period of the divorcee become three menstruations or three months, and the waiting period of the widow is four months and ten days?’
قَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ فَثَلَاثُ حِيَضٍ أَوْ ثَلَاثَةُ أَشْهُرٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطاً فَلَمْ يُحَابِهِنَّ فِيهِ وَ فِيمَا شَرَطَهُ عَلَيْهِنَّ بَلْ شَرَطَ عَلَيْهِنَّ مِثْلَ مَا شَرَطَ لَهُنَّ
He-asws said: ‘As for waiting period of the divorcee being three menstruations or three months, it is for clearance of the womb from the child, and as for the widow, Allah-azwj has Stipulated a condition for the women, and did not Favour them in it, and among what He-azwj Stipulated upon them, but He-azwj Stipulated against them similar to what He-azwj Stipulated for them.
فَأَمَّا مَا شَرَطَ لَهُنَّ فَإِنَّهُ جَعَلَ لَهُنَّ فِي الْإِيلَاءِ أَرْبَعَةَ أَشْهُرٍ لِأَنَّهُ عَلِمَ أَنَّ ذَلِكَ غَايَةُ صَبْرِ النِّسَاءِ فَقَالَ عَزَّ وَ جَلَّ- لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَلَمْ يُجِزْ لِلرَّجُلِ أَكْثَرَ مِنْ أَرْبَعَةِ أَشْهُرٍ فِي الْإِيلَاءِ لِأَنَّهُ عَلِمَ أَنَّ ذَلِكَ غَايَةُ صَبْرِ النِّسَاءِ عَنِ الرِّجَالِ
As for what He-azwj Stipulated for them, He-azwj Made four months for them regarding the oath of abstinence (by the husband) because He-azwj Knew that it is the peak of patience of the woman. The Mighty and Majestic Said: Those who are solemnly swearing (abstention) from their wives should wait four months [2:226]. He-azwj did not Allow more than four months in the oath of abstention because He-azwj Knew that is the peak of patience of the women from the men.
وَ أَمَّا مَا شَرَطَ عَلَيْهِنَّ فَقَالَ عِدَّتُهُنَ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً يَعْنِي إِذَا تُوُفِّيَ عَنْهَا زَوْجُهَا فَأَوْجَبَ عَلَيْهَا إِذَا أُصِيبَتْ بِزَوْجِهَا وَ تُوُفِّيَ عَنْهَا مِثْلَ مَا أَوْجَبَ عَلَيْهَا فِي حَيَاتِهِ إِذَا آلَى مِنْهَا وَ عَلِمَ أَنَّهُ غَايَةُ صَبْرِ الْمَرْأَةِ أَرْبَعَةُ أَشْهُرٍ فِي تَرْكِ الْجِمَاعِ فَمِنْ ثَمَّ أَوْجَبَ عَلَيْهَا وَ لَهَا.
And as for what He-azwj Stipulated against them, He-azwj Said: their waiting period is of four months and ten (days) [2:234] – meaning when her husband dies from her, so He-azwj Obligated upon her when she is afflicted with her husband and he dies from her, similar to what He-azwj Obligated against them during his lifetime when He-azwj swear an oath of abstention from her, and He-azwj Know it is the peak of patience of the woman, four month in neglect of the marital relations. From there, He-azwj Obligated against her and for her’.[304]
سن، المحاسن أَبِي وَ عَلِيُّ بْنُ عِيسَى الْأَنْصَارِيُّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِي مِثْلَهُ.
(The book) ‘Al Mahasin’ – My father and Ali Bin Isa Al Ansari, from Muhammad Bin Suleyman Al Daylami, similar to it.[305]
13- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنْ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ بُكَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِأَيِّ عِلَّةٍ صَارَ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةَ أَشْهُرٍ وَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً
(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 Muhammad Bin Bukeyr, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘For which reason did the waiting period of the divorced woman become three months, while the waiting period of the one whose husband has died from her (widow) is four months and ten days?’
قَالَ لِأَنَّ حُرْقَةَ الْمُطَلَّقَةِ تَسْكُنُ فِي ثَلَاثَةِ أَشْهُرٍ وَ حُرْقَةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا- لَا تَسْكُنُ إِلَّا بَعْدَ أَرْبَعَةِ أَشْهُرٍ وَ عَشْراً.
He-asws said: ‘Because grief of the divorced settles in three months while grief of the widow does not settle except after four months and ten days’.[306]
14- ج، الإحتجاج سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ: سَأَلْتُ الْقَائِمَ ع فَقُلْتُ أَخْبِرْنِي عَنِ الْفَاحِشَةِ الْمُبَيِّنَةِ الَّتِي إِذَا فَعَلَتِ الْمَرْأَةُ ذَلِكَ يَجُوزُ لِبَعْلِهَا أَنْ يُخْرِجَهَا مِنْ بَيْتِهِ فِي أَيَّامِ عِدَّتِهَا
(The book) ‘Al Ihtijaj’ – Sa’ad Bin Abdullah said,
‘I asked Al-Qaim-ajfj. I said, ‘Inform me about the open immorality which, when the woman (wife) does that, it is valid (for the husband) to swear an oath of abstinence to her and to expel her from his house in the days of her waiting period?’
فَقَالَ تِلْكَ الْفَاحِشَةُ السَّحْقُ وَ لَيْسَتْ بِالزِّنَا فَإِنَّهَا إِذَا زَنَتْ يُقَامُ عَلَيْهَا الْحَدُّ وَ لَيْسَ لِمَنْ أَرَادَ تَزْوِيجَهَا أَنْ يَمْتَنِعَ مِنَ الْعَقْدِ عَلَيْهَا لِأَجْلِ الْحَدِّ الَّذِي أُقِيمَ عَلَيْهَا
He-asws said: ‘That immorality is lesbianism and it isn’t the adultery, for when she commits adultery the legal penalty would be established upon her, and it isn’t for the one who marries her to refuse upon her the marriage ties due to the reason of the legal penalty which had been established upon her.
وَ أَمَّا إِذَا سَاحَقَتْ فَيَجِبُ عَلَيْهَا الرَّجْمُ وَ الرَّجْمُ هُوَ الْخِزْيُ وَ مَنْ أَمَرَ اللَّهُ بِرَجْمِهَا فَقَدْ أَخْزَاهَا فَلَيْسَ لِأَحَدٍ أَنْ يَقْرَبَهَا الْخَبَرَ.
If she commits adultery (lesbian act), she must be stoned to death. Stoning means disgrace. Whoever Allah-azwj has ordered to be stoned has disgraced her, so no one has the right to approach her– the Hadeeth.[307]
15- ج، الإحتجاج كَتَبَ الْحِمْيَرِيُّ إِلَى الْقَائِمِ صَلَوَاتُ اللَّهِ عَلَيْهِ يَسْأَلُهُ عَنِ الْمَرْأَةِ يَمُوتُ زَوْجُهَا هَلْ يَجُوزُ لَهَا أَنْ تَخْرُجَ فِي جَنَازَتِهِ أَمْ لَا
(The book) ‘Al Ihtijaj’ –
Al-Himeyri wrote to Al-Qaim-ajfj, may the Salawaat of Allah-azwj be upon him-ajfj, asking him-ajfj about the woman whose husband died from her. Is it allowed for her to attend his funeral or not?
التَّوْقِيعُ تَخْرُجُ فِي جَنَازَتِهِ
The (Holy) letter: ‘She can go out to his funeral’.
وَ هَلْ يَجُوزُ لَهَا فِي عِدَّتِهَا أَنْ تَزُورَ قَبْرَ زَوْجِهَا أَمْ لَا
And, it is allowed for her, during her waiting period to visit the grave of her husband or not?
التَّوْقِيعُ تَزُورُ قَبْرَ زَوْجِهَا وَ لَا تَبِيتُ عَنْ بَيْتِهَا
The (Holy) letter: ‘She can visit the grave of her husband and not spend the night away from her house’.
وَ هَلْ يَجُوزُ لَهَا أَنْ تَخْرُجَ فِي قَضَاءِ حَقٍّ يَلْزَمُهَا أَمْ لَا تَبْرَحَ مِنْ بَيْتِهَا وَ هِيَ فِي عِدَّتِهَا
And, it is allowed for her to go out in fulfilling a right which necessitates her, or not? She departs from her house during her waiting period.
التَّوْقِيعُ إِذَا كَانَ حَقٌّ خَرَجَتْ فِيهِ وَ قَضَتْهُ وَ إِنْ كَانَ لَهَا حَاجَةٌ وَ لَمْ يَكُنْ مَنْ يَنْظُرُ فِيهَا خَرَجَتْ لَهَا حَتَّى تَقْضِيَهَا وَ لَا تَبِيتُ إِلَّا فِي مَنْزِلِهَا.
The (Holy) letter: ‘When it was a right, she can go out regarding it and fulfil it, and if there was a need for her and there does not happen to be anyone who can look into it, she can go out for it until she fulfils it, but she cannot spend a night except in her dwelling’.[308]
16- فس، تفسير القمي قال علي بن إبراهيم في قوله تعالى- وَ اتَّقُوا اللَّهَ رَبَّكُمْ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَ لا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفاحِشَةٍ مُبَيِّنَةٍ وَ تِلْكَ حُدُودُ اللَّهِ
Tafseer Al Qummi – (Opinion)
Ali Bin Ibrahim said regarding Words of the Exalted: and fear Allah – your Lord! Do not expel them from their houses, nor should they go out from their houses except they come with an open immorality. And these are the Limits of Allah [65:1].
قال لا يحل لرجل أن يخرج امرأته إذا طلقها و كان له عليها رجعة من بيته و هي أيضا لا يحل لها أن تخرج من بيته و معنى الفاحشة أن تزني أو تشرف على الرجال و من الفاحشة أيضا السلاطة على زوجها فإن فعلت شيئا من ذلك حل له أن يخرجها.
He said, ‘It is not lawful for a man that he expels his wife from his house when he divorces her while there is (a right of) return to her, and she, as well, it is not lawful for her that she goes out from his house, and the meaning of immorality either adultery or she presents to the men, and from the immorality as well is the insolence to her husband. If she does anything from that it is permissible for him to expel her.[309]
17- فس، تفسير القمي وَ أُولاتُ الْأَحْمالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَ قال المطلقة الحاملة أجلها أن تضع ما في بطنها إن وضعت يوم طلقها زوجها تتزوج إذا طهرت و إن لم تضع ما في بطنها إلى تسعة أشهر لم تتزوج إلى أن تضع-
Tafseer Al Qummi – (Opinion)
and of those who have yet to menstruate; and those who are pregnant, their term is that they should place their burden (give birth) [65:4]. He said, ‘The divorced pregnant one, her term is that she places what is in her belly. If she places (gives birth) on the day her husband divorces her, she can re-marry when she is pure, and if she does not place what is in her belly up to nine months, she cannot marry until she does place.
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ مِنْ وُجْدِكُمْ قال المطلقة التي للزوج عليها رجعة لها عليه سكنى و نفقة ما دامت في العدة فإن كانت حاملا ينفق عليها حتى تضع حملها.
Lodge them where you lodge from your means [65:6] – He said, ‘The divorced woman who there is a (right of) return for her husband to her, upon him is a dwelling and expense monies for as long as she is in the waiting period. If she were pregnant, he should spend upon her until she places her burden (gives birth).[310]
18- ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الَّتِي يُتَوَفَّى زَوْجُهَا تَحُجُّ
(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al Waleed, from Ibn Bukeyr who said,
‘I asked Abu Abdullah-asws about the one whose husband has died from her, ‘Can she perform Hajj?’
قَالَ نَعَمْ تَحُجُّ وَ تَخْرُجُ وَ تَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ.
He-asws said: ‘Yes, she can perform Hajj, and go out, and transfer from a house to a house’.[311]
19- ضا، فقه الرضا عليه السلام كُلُّ مَنْ طَلَّقَ امْرَأَتَهُ مِنْ قَبْلِ أَنْ يَدْخُلَ بِهَا فَلَا عِدَّةَ عَلَيْهَا مِنْهُ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Every one who divorces his wife from before he has consummated with her, there is no waiting period upon her, from him’.[312]
20- سر، السرائر جَمِيلُ بْنُ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ع فِي الرَّجُلِ يُطَلِّقُ الصَّبِيَّةَ الَّتِي لَمْ تَبْلُغْ- لَا تَحْمِلُ مِثْلُهَا وَ قَدْ كَانَ دَخَلَ بِهَا أَوِ الْمَرْأَةَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ ارْتَفَعَ طَمْثُهَا وَ لَا تَلِدُ مِثْلُهَا قَالَ لَيْسَ عَلَيْهَا عِدَّةٌ وَ إِنْ دَخَلَ بِهَا.
(The book) ‘Al Saraair’ – Jameel Bin Darraj, from one of our companions,
‘From one of the two (5th or 6th Imam-asws) regarding a man who divorces a young girl which is not an adult yet, the likes of her do not get pregnant and he had consummate with her, or the woman who has despaired from the menstruation and her periods have been lifted and the likes of her do not give birth. He-asws said: ‘There isn’t any waiting period upon her and even if he had consummated with her’.[313]
21- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ عَنْ زُرَارَةَ قَالا قَالَ أَبُو جَعْفَرٍ ع الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ.
Tafseer Al Ayyashi – From Muhammad Bin Muslim and from Zurara, they said,
‘Abu Ja’far-asws said: ‘The ‘Qur’ou’ is what is between the two menstruations’.[314]
22- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: سَمِعْتُ رَبِيعَةَ الرَّأْيِ وَ هُوَ يَقُولُ إِنَّ مِنْ رَأْيِي أَنَّ الْأَقْرَاءَ الَّتِي سَمَّى اللَّهُ فِي الْقُرْآنِ إِنَّمَا هِيَ الطُّهْرُ فِيمَا بَيْنَ الْحَيْضَتَيْنِ
Tafseer Al Ayyashi – From Zurara who said,
‘I heard Rabie, and he was saying, ‘From my opinion is that the ‘Qurou’ which Allah-azwj has Named in the Quran, rather these are the pure periods in what is between the two menstruations and it isn’t menstruation’.
وَ لَيْسَ بِالْحَيْضِ قَالَ فَدَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَحَدَّثْتُهُ بِمَا قَالَ رَبِيعَةُ فَقَالَ كَذَبَ وَ لَمْ يَقُلْ بِرَأْيِهِ وَ إِنَّمَا بَلَغَهُ عَنْ عَلِيٍّ ع
He said, ‘I entered to see Abu Ja’far-asws and narrated to him-asws with what Rabie had said. He-asws said: ‘He has lied, and he did not say it with his opinion, and rather it has reached him from Ali-asws!’
فَقُلْتُ أَصْلَحَكَ اللَّهُ أَ كَانَ عَلِيٌّ ع يَقُولُ ذَلِكَ
I said, ‘May Allah-azwj Keep you-asws well! Ali-asws had said that?’
He-asws said: ‘Yes, he-asws had said. But rather, the ‘Qurou’ is the purity. The blood coagulates during it and gathers. When it comes, it throws it out’.
قَالَ نَعَمْ كَانَ يَقُولُ إِنَّمَا الْقُرْءُ الطُّهْرُ فَتُقْرَأُ فِيهِ الدَّمُ فَتَجْمَعُهُ فَإِذَا جَاءَتْ قَذَفَتْهُ قُلْتُ أَصْلَحَكَ اللَّهُ رَجُلٌ طَلَّقَ امْرَأَتَهُ طَاهِراً مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ عَدْلَيْنِ
I said, ‘May Allah-azwj Keep you-asws well! A man divorces his wife when clean from without marital relations, keeping two just witnesses’.
قَالَ إِذَا دَخَلَتْ فِي الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا وَ حَلَّتْ لِلْأَزْوَاجِ
He-asws said: ‘When she entered into the third menstruation, her waiting period has expired, and she is lawful for the other suitors (to marry)’.
قَالَ قُلْتُ إِنَّ أَهْلَ الْعِرَاقِ يَرْوُونَ عَنْ عَلِيٍّ ع أَنَّهُ كَانَ يَقُولُ هُوَ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَغْتَسِلْ مِنَ الْحَيْضَةِ الثَّالِثَةِ
He (the narrator) said, ‘I said, ‘The people of Iraq are reporting from Ali-azwj that he-asws had said he (husband) is more rightful with returning to her for as long as she has not washed from the third menstruation!’
فَقَالَ كَذَبُوا
He-asws said: ‘They are lying!’
قَالَ وَ كَانَ يَقُولُ عَلِيٌّ ع إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدِ انْقَضَتْ عِدَّتُهَا.
He-asws said: ‘And Ali-asws had said: ‘When she sees the blood from the third menstruation, her waiting period has expired’.[315]
وَ فِي رِوَايَةِ رَبِيعَةِ الرَّأْيِ وَ لَا سَبِيلَ لَهُ عَلَيْهَا وَ إِنَّمَا الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ وَ لَيْسَ لَهَا أَنْ تَتَزَوَّجَ حَتَّى تَغْتَسِلَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَإِنَّكَ إِذَا نَظَرْتَ فِي ذَلِكَ لَمْ تَجِدِ الْأَقْرَاءَ إِلَّا ثَلَاثَةَ أَشْهُرٍ
And in a report by Rabie Al-Raie (the opinionist) – ‘And there is no way for him to her, and rather the ‘Qurou’ is what is between the two menstruation, and it isn’t for her to marry until she has washed from the third menstruation. So, when you look into that, you will not find the Qurou except three months.
فَإِذَا كَانَتْ لَا تَسْتَقِيمُ مِمَّا تَحِيضُ فِي الشَّهْرِ مِرَاراً وَ فِي الشَّهْرِ مَرَّةً كَانَ عِدَّتُهَا عِدَّةَ الْمُسْتَحَاضَةِ ثَلَاثَةَ أَشْهُرٍ وَ إِنْ كَانَتْ تَحِيضُ حَيْضاً مُسْتَقِيماً فَهُوَ فِي كُلِّ شَهْرٍ حَيْضَةٌ بَيْنَ كُلِّ حَيْضَتَيْنِ شَهْرٌ وَ ذَلِكَ الْقُرْءُ.
So, if her menstruation is irregular, occurring several times in a month or only once in a month, then her waiting period is like that of a woman with continuous bleeding, three months. But if her menstruation is regular, then it is one menstruation each month, with a month between each two menstruations, and that is the Qurou’.[316] (opinion)
23- قَالَ ابْنُ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: عِدَّةُ الَّتِي تَحِيضُ وَ يَسْتَقِيمُ حَيْضُهَا ثَلَاثَةُ أَقْرَاءٍ وَ هِيَ ثَلَاثُ حِيَضٍ.
Ibn Muskaan, from Abu Baseer who said,
‘The waiting period of the one who menstruates, and her menstruations are regular for three ‘Qurou’, and it is of three menstruations’.[317]
24- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ مَتَى تَبِينُ مِنْهُ قَالَ حِينَ يَطْلُعُ الدَّمُ مِنَ الْحَيْضَةِ الثَّالِثَةِ.
Tafseer Al Ayyashi – From Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws who divorces his wife, when is she irrevocably divorced from him. He-asws said: ‘When the blood from the third menstruation emerges’.[318]
25- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ الْمُطَلَّقاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلاثَةَ قُرُوءٍ وَ لا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ ما خَلَقَ اللَّهُ فِي أَرْحامِهِنَ يَعْنِي لَا يَحِلُّ لَهَا أَنْ تَكْتُمَ الْحَمْلَ إِذَا طُلِّقَتْ وَ هِيَ حُبْلَى وَ الزَّوْجُ لَا يَعْلَمُ بِالْحَمْلِ فَلَا يَحِلُّ لَهَا أَنْ تَكْتُمَ حَمْلَهَا وَ هُوَ أَحَقُّ بِهَا فِي ذَلِكَ الْحَمْلِ مَا لَمْ تَضَعْ.
Tafseer Al Ayyashi – From Abu Baseer,
From Abu Abdullah-asws regarding His-azwj Words: And the divorced women should keep themselves in waiting for three menses-free periods; and it is not Permissible for them that they should conceal what Allah has Created in their wombs [2:228] – meaning it is not lawful for her to conceal the pregnancy when she is divorced while she is pregnant and the husband does not know of the pregnancy. It is not permissible for her to conceal her pregnancy and he is not rightful with her regarding that pregnancy for as long as she has not placed (given birth)’.[319]
26- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْمُطَلَّقَةُ تَبِينُ عِنْدَ أَوَّلِ قَطْرَةٍ مِنَ الْحَيْضَةِ الثَّالِثَةِ.
Tafseer Al Ayyashi – From Zurara,
From Abu Ja’far-asws having said: ‘The divorced is irrevocably divorced at the first drop of the third menstruation’.[320]
27- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الْمَرْأَةِ إِذَا طَلَّقَهَا زَوْجُهَا مَتَى تَكُونُ أَمْلَكَ بِنَفْسِهَا
Tafseer Al Ayyashi –
From Abdul Rahman son of Abu Abdullah-asws, from Abu Abdullah-asws regarding the woman when her husband divorces her, ‘When will she be in control of herself?’
قَالَ إِذَا رَأَتِ الدَّمَ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ.
He-asws said: ‘When she sees the blood from the third menstruation, she has become irrevocably divorced’.[321]
28- قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ ع الْأَقْرَاءُ هِيَ الْأَطْهَارُ
Zurara said,
‘Abu Ja’far-asws said: ‘The ‘Qurou’, these are the pure periods’.
وَ قَالَ الْقُرْءُ مَا بَيْنَ الْحَيْضَتَيْنِ.
And he-asws said: ‘The ‘Qurou’ is what is between the two menstruations’.[322]
29- شي، تفسير العياشي عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ- وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً جِئْنَ النِّسَاءُ يُخَاصِمْنَ رَسُولَ اللَّهِ ص وَ قُلْنَ لَا نَصْبِرُ
Tafseer Al Ayyashi – From Abu Bakr Al Hazramy,
From Abu Abdullah-asws having said: ‘And those of you who are dying and leaving wives (as widows), they shall wait with themselves for four months and ten (days) [2:234]. Some women came disputing to Rasool-Allah-saww and they said, ‘We cannot be patient!’
فَقَالَ لَهُنَّ رَسُولُ اللَّهِ ص كَانَتْ إِحْدَاكُنَّ إِذَا مَاتَ زَوْجُهَا أَخَذَتْ بَعْرَةً فَأَلْقَتْهَا خَلْفَهَا فِي دُوَيْرِهَا فِي خِدْرِهَا ثُمَّ قَعَدَتْ فَإِذَا كَانَ مِثْلُ ذَلِكَ الْيَوْمِ مِنَ الْحَوْلِ أَخَذَتْهَا فَفَتَّتْهَا ثُمَّ اكْتَحَلَتْ بِهَا ثُمَّ تَزَوَّجَتْ فَوَضَعَ اللَّهُ عَنْكُنَّ ثَمَانِيَةَ أَشْهُرٍ.
Rasool-Allah-saww said to them: ‘When one of you lost her husband, she would take a small stone and place it behind her in her room, in her chamber, then sit. When that same day of the year came around, she would take it, crush it, apply it as Kohl to her eyes, and then marry. Allah-azwj has Lifted eight months away from you!’[323]
30- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ فِي امْرَأَةٍ تُوُفِّيَ عَنْهَا زَوْجُهَا لَمْ يَمَسَّهَا قَالَ لَا تَنْكِحُ حَتَّى تَعْتَدَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا.
Tafseer Al Ayyashi – From Abdullah Bin Sinan,
From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying regarding a woman whose husband has died from her cannot be touched. He-asws said: ‘She cannot marry until she observes a waiting period of four months and ten (days), the waiting period of the one whose husband has died from her’.[324]
31- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ مَتاعاً إِلَى الْحَوْلِ غَيْرَ إِخْراجٍ قَالَ مَنْسُوخَةٌ نَسَخَتْهَا- يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ نَسَخَتْهَا آيَةُ الْمِيرَاثِ.
Tafseer Al Ayyashi – From Abu Baseer,
From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about His-azwj Words: a provision to the year without expulsion [2:240]. He-asws said: ‘Abrogated! It was Abrogated by: they shall wait with themselves for four months and ten (days) [2:234], and it was Abrogated by the Verse of inheritance.[325]
32- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لا تُواعِدُوهُنَّ سِرًّا إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفاً قَالَ هُوَ طَلَبُ الْحَلَالِ- وَ لا تَعْزِمُوا عُقْدَةَ النِّكاحِ حَتَّى يَبْلُغَ الْكِتابُ أَجَلَهُ أَ لَيْسَ يَقُولُ الرَّجُلُ لِلْمَرْأَةِ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا مَوْعِدُكِ بَيْتُ فُلَانٍ ثُمَّ يَطْلُبُ إِلَيْهَا أَلَّا تَسْبِقَهُ بِنَفْسِهَا إِذَا انْقَضَتْ عِدَّتُهَا
Tafseer Al Ayyashi – From Abdullah Bin Sinan, from his father who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: but do not promise them in secret unless if you are saying reasonable words – He-asws said: ‘It is seeking the lawful – and do not determine the tie of marriage until the writing reaches its (end of) term [2:235] – Does not a man say to a woman before her waiting period is over, ‘Your meeting place is the house of so-and-so’, and then request of her that she not give herself to anyone before him when her waiting period ends?’
قُلْتُ فَقَوْلُهُ إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفاً
I said, ‘So (what about) His-azwj Words: unless if you are saying reasonable words?’
قَالَ هُوَ طَلَبُ الْحَلَالِ فِي غَيْرِ أَنْ يَعْزِمَ عُقْدَةَ النِّكَاحِ- حَتَّى يَبْلُغَ الْكِتابُ أَجَلَهُ.
He-asws said: ‘It is seeking the lawful in other than determining the marriage tie, until the writing reaches its (end of) term [2:235]’.[326]
33- وَ فِي خَبَرِ رِفَاعَةَ عَنْهُ ع قَوْلًا مَعْرُوفاً قَالَ تَقُولُ خَيْراً.
And in a Hadeeth by Rifa’at,
From him-asws: reasonable words [2:235], he-asws said: ‘Your saying good’.[327]
34- شي، تفسير العياشي وَ فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْهُ ع لا تُواعِدُوهُنَّ سِرًّا قَالَ هُوَ الرَّجُلُ يَقُولُ لِلْمَرْأَةِ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا أُوعِدُكِ بَيْتَ أَبِي فُلَانٍ أُوعِدُكِ بَيْتَ فُلَانٍ لِتَرْفُثَ وَ يَرْفُثَ مَعَهَا.
Tafseer Al Ayyashi – And in a report by Abu Baseer,
From him-asws: but do not promise them in secret [2:235]. He-asws said: ‘He is the man saying to the wife before her waiting period has expired, ‘I promise you a house of Abu so and so, I promise you the house of so and so!’, in order to engage in intimacy and indecency with her’.[328]
35- شي، تفسير العياشي وَ فِي رِوَايَةِ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ أَبُو عَبْدِ اللَّهِ ع هُوَ قَوْلُ الرَّجُلِ لِلْمَرْأَةِ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا مَوْعِدُكِ بَيْتُ أَبِي فُلَانٍ ثُمَّ يَطْلُبُ إِلَيْهَا أَلَّا تَسْبِقَهُ بِنَفْسِهَا إِذَا انْقَضَتْ عِدَّتُهَا.
Tafseer Al Ayyashi – And in a report by Abdullah Bin Sinan,
Abu Abdullah-asws said: ‘It is the word of the man to the wife before her waiting period has expired, ‘Your promise is the house of Abu so and so, and he seeks to her that no one should precede him to her when her waiting period expires’.[329]
36- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ فِي قَوْلِ اللَّهِ وَ لكِنْ لا تُواعِدُوهُنَّ سِرًّا إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفاً قَالَ الْمَرْأَةُ فِي عِدَّتِهَا تَقُولُ لَهَا قَوْلًا جَمِيلًا تُرَغِّبُهَا فِي نَفْسِكَ وَ لَا تَقُولُ إِنِّي أَصْنَعُ كَذَا وَ أَصْنَعُ كَذَا الْقَبِيحَ مِنَ الْأَمْرِ فِي الْبُضْعِ وَ كُلَّ أَمْرٍ قَبِيحٍ.
Tafseer Al Ayyashi – From Abu Baseer,
From Abu Abdullah-asws regarding Words of Allah-azwj, but do not promise them in secret unless if you are saying reasonable words [2:235]. He-asws said: ‘The wife during her waiting period, you should say beautiful words to make her desirous regarding yourself, and do not say, ‘I shall do such and such, and I shall do such and such, (this is the) ugliness from the matters regarding the marital relations and every ugly matter’.[330]
37- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفاً قَالَ يَقُولُ الرَّجُلُ لِلْمَرْأَةِ وَ هِيَ فِي عِدَّتِهَا يَا هَذِهِ مَا أَحَبَّ لِي مَا أَسَرَّكِ وَ لَوْ قَدْ مَضَى عِدَّتُكِ لَا تَفُوتِي [تَفُوتِينِي] إِنْ شَاءَ اللَّهُ فَلَا تَسْبِقِينِي بِنَفْسِكِ وَ هَذَا كُلُّهُ مِنْ غَيْرِ أَنْ يَعْزِمُوا عُقْدَةَ النِّكَاحِ.
Tafseer Al Ayyashi – From Mas’ada Bin Sadaqa,
From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: unless if you are saying reasonable words [2:235]. He-asws said: ‘The man says to the woman while she is in her waiting period, ‘O you! How beloved it is to me what I am keeping secret, and if your waiting period passes, you will not lose me, of Allah-azwj so Desires, so do not let anyone precede me with yourself’, and this, all of it is from without determining the marriage tie’.[331]
38- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ صَارَتْ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً
Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,
From Abu Ja’far-asws the 2nd, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! How did the waiting period of the divorced become three menstruation or three months, and the waiting period of the widow come to be of four months and ten (days)?’
فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْطاً فَلَمْ يَجُرْ فِيمَا شَرَطَ لَهُنَّ وَ لَمْ يَجُرْ فِيمَا شَرَطَ عَلَيْهِنَّ
He-asws said: ‘As for waiting period of the divorced being of three pure periods is the clearance of the womb from the child, and as for waiting period of the widow, Allah-azwj has Stipulated conditions for the women and conditions against them. He-azwj was neither unjust regarding what He-azwj Stipulated for them, nor unjust regarding what He-azwj Stipulated against them.
أَمَّا مَا شَرَطَ لَهُنَّ فَفِي الْإِيلَاءِ أَرْبَعَةُ أَشْهُرٍ إِذْ يَقُولُ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَلَمْ يُجِزْ لِأَحَدٍ أَكْثَرَ مِنْ أَرْبَعَةِ أَشْهُرٍ لِعِلْمِهِ تَبَارَكَ وَ تَعَالَى أَنَّهَا غَايَةُ صَبْرِ الْمَرْأَةِ مِنَ الرَّجُلِ
As for what He-azwj Stipulated for them, in the oath of abstinence is four months, when He-azwj Says for Those who are solemnly swearing (abstention) from their wives should wait four months [2:226]. Thus, it is not allowed for anyone more than four months due to the Knowledge of the Blessed and Exalted that it is the peak of patience of the woman from the man.
وَ أَمَّا مَا شَرَطَ عَلَيْهِنَّ فَإِنَّهُ أَمَرَهَا أَنْ تَعْتَدَّ إِذَا مَاتَ زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ فَأَخَذَ لَهُ مِنْهَا عِنْدَ مَوْتِهِ مَا أَخَذَ مِنْهَا لَهَا فِي حَيَاتِهِ.
And as for what He-azwj Stipulated against them, He-azwj Commanded her to observe a waiting period of four months, when her husband dies from her. So, He-azwj Took for him from her at his death, what He-azwj Took from her for her during his lifetime’.[332]
39- شي، تفسير العياشي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً وَصِيَّةً لِأَزْواجِهِمْ مَتاعاً إِلَى الْحَوْلِ قَالَ مَنْسُوخَةٌ نَسَخَتْهَا آيَةُ- يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً وَ نَسَخَتْهَا آيَةُ الْمِيرَاثِ.
Tafseer Al Ayyashi – From Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I said to him-asws about the Words of Allah-azwj: And those of you who are dying and leaving wives (as widows), should bequeath to their wives a provision to the year [2:240]. He-asws said: ‘Abrogated! It is Abrogated by the Verse: they shall wait with themselves for four months and ten (days) [2:234], and it is Abrogated by the Verse of inheritance.[333]
40- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً وَصِيَّةً لِأَزْواجِهِمْ مَتاعاً إِلَى الْحَوْلِ غَيْرَ إِخْراجٍ قَالَ هِيَ مَنْسُوخَةٌ
Tafseer Al Ayyashi – From Abu Baseer who said,
‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: And those of you who are dying and leaving wives (as widows), should bequeath to their wives a provision to the year without expulsion [2:240]. He-asws said: ‘It is Abrogated’.
قُلْتُ وَ كَيْفَ كَانَتْ
I said, ‘And how was it?’
قَالَ كَانَ الرَّجُلُ إِذَا مَاتَ أُنْفِقَ عَلَى امْرَأَتِهِ مِنْ صُلْبِ الْمَالِ حَوْلًا ثُمَّ أُخْرِجَتْ بِلَا مِيرَاثٍ ثُمَّ نَسَخَتْهَا آيَةُ الرُّبُعِ وَ الثُّمُنِ فَالْمَرْأَةُ يُنْفَقُ عَلَيْهَا مِنْ نَصِيبِهَا.
He-asws said: ‘It was so, when the man died, it would be spent upon his wife from the entire wealth for a year, then she would be expelled without inheritance. Then it was Abrogated by the Verse of the quarter and the eighth. So, the woman, it should be spent upon her from her share.[334]
41- تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الَّذِي مَرَّ فِي كِتَابِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ الْعِدَّةَ كَانَتْ فِي الْجَاهِلِيَّةِ عَلَى الْمَرْأَةِ سَنَةً كَامِلَةً وَ كَانَ إِذَا مَاتَ الرَّجُلُ أَلْقَتِ الْمَرْأَةُ خَلْفَ ظَهْرِهَا شَيْئاً بَعْرَةً وَ مَا جَرَى مَجْرَاهَا ثُمَّ قَالَتْ الْبَعْلُ أَهْوَنُ عَلَيَّ مِنْ هَذِهِ
Tafseer Al Numani – By the chain which has passed in ‘Kitab Al Quran’,
From Amir Al-Momineen-asws having said: ‘During the pre-Islamic period the waiting period of the woman was for a complete year, and when the man died, the woman would throw behind her something, a pellet of dung or the like, and then say: ‘The husband is more insignificant upon me than this!’
فَلَا أَكْتَحِلُ وَ لَا أَمْتَشِطُ وَ لَا أَتَطَيَّبُ وَ لَا أَتَزَوَّجُ سَنَةً فَكَانُوا لَا يُخْرِجُونَهَا مِنْ بَيْتِهَا بَلْ يُجْرُونَ عَلَيْهَا مِنْ تَرِكَةِ زَوْجِهَا سَنَةً فَأَنْزَلَ اللَّهُ تَعَالَى فِي أَوَّلِ الْإِسْلَامِ- وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً وَصِيَّةً لِأَزْواجِهِمْ مَتاعاً إِلَى الْحَوْلِ غَيْرَ إِخْراجٍ
So, she would not apply Kohl, nor comb her hair, nor use perfume, nor marry for a year. They would not expel her from her house but would provide for her from her husband’s estate for a year. Allah-azwj the Exalted Revealed in the beginning of Islam: And those of you who are dying and leaving wives (as widows), should bequeath to their wives a provision to the year without expulsion [2:240].
فَلَمَّا قَوِيَ الْإِسْلَامُ أَنْزَلَ اللَّهُ تَعَالَى- وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَإِذا بَلَغْنَ أَجَلَهُنَّ فَلا جُناحَ عَلَيْكُمْ الْآيَةَ.
When Islam became strong, Allah-azwj the Exalted Revealed: And those of you who are dying and leaving wives (as widows), they shall wait with themselves for four months and ten (days); so when they reach their (end of) term, then there is no blame upon you [2:234] – the Verse’.[335]
42 وَ رَوَاهُ ابْنُ قُولَوَيْهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ بِإِسْنَادِهِ عَنْهُ ع مِثْلَهُ.
And it is reported by Ibn Qawlawiya, from Sa’ad Bin Abdullah by his chain, from him-asws, similar to it.[336]
43– نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: أَتَتْ عَلِيّاً ع ابْنَتُهُ أُمُّ كُلْثُومٍ فِي عِدَّتِهَا حِينَ مَاتَ زَوْجُهَا عُمَرُ بْنُ الْخَطَّابِ لِأَنَّهَا كَانَتْ فِي دَارِ الْإِمَارَةِ.
(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, his-asws daughter Umm Kulsoom-as came to him-asws during her waiting period when her-as husband Umar Bin Al-Khattab died, because she was in the government building’.[337] (derogatory)
44- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع إِذَا كَانَ لِلرَّجُلِ أَرْبَعُ نِسْوَةٍ فَطَلَّقَ إِحْدَاهُنَّ لَا يَتَزَوَّجُ حَتَّى يَنْقَضِيَ عِدَّةُ الَّتِي طَلَّقَ.
And by this chain,
He-asws said: ‘Ali-asws said: ‘Where there were four wives for the man, so he divorces one of them, he cannot marry until the waiting period of the one he had divorced expires.[338]
45- وَ قَالَ ع فِي رَجُلٍ عِنْدَهُ امْرَأَةٌ فَطَلَّقَهَا لَيْسَ لَهُ أَنْ يَتَزَوَّجَ أُخْتَهَا وَ لَا عَمَّتَهَا وَ لَا خَالَتَهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا.
And he-asws said regarding a man who has a wife with him, so he divorces her: ‘It isn’t for him to marry her sister nor her paternal aunt nor her maternal aunt until her waiting period has expired’.[339]
46- وَ قَالَ: فِي الرَّجُلِ تَزْنِي أَمَتُهُ- لَا يَقْرَبُهَا حَتَّى يَسْتَبْرِئَهَا.
And he-asws said regarding the man whose slave girl commits adultery: ‘He cannot go near her until she has been cleared (of pregnancy)’.[340]
47- وَ قَالَ ع فِي الرَّجُلِ لَهُ امْرَأَةٌ فَحَبِلَتْ مِنْ غَيْرِهِ بِشُبْهَةٍ أَوْ زِنًا- لَا يَقْرَبُهَا حَتَّى يَتَبَيَّنَ أَنَّهَا حَامِلٌ أَمْ لَا.
And he-asws said regarding the man having a woman for him, so she becomes pregnant from someone else, either with suspicion or adultery: ‘He cannot go near her until it becomes clear whether she is pregnant or not’.[341]
48- كِتَابُ الْغَايَاتِ، مُحَمَّدُ بْنُ سُلَيْمَانَ الدَّيْلَمِيُّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ
(The book) ‘Kitab Al Gayaat’ – Muhammad Bin Suleyman Al Daylami,
From Abu Ja’far-asws, he (the narrator) said, ‘I said, ‘How did the waiting period of the divorced become of three menstruation or three months, while waiting period of the widow is of four months?’
فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةَ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْطاً فَلَمْ يُحَابِهِنَّ فِيمَا شَرَطَ لَهُنَّ وَ لَمْ يَجُرْ فِيمَا شَرَطَ عَلَيْهِنَّ
He-asws said: ‘As for the waiting period of the divorced being of three pure periods, it is for clearance of the womb from the child, and as for the waiting period of the widow, Allah-azwj has Stipulated conditions for the women and Stipulated conditions against them. He-azwj did not Show favouritism regarding what He-azwj Stipulated for them, and was not unjust regarding what He-azwj Stipulated against them.
أَمَّا مَا شَرَطَ لَهُنَّ فِي الْإِيلَاءِ أَرْبَعَةُ أَشْهُرٍ إِذْ يَقُولُ لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَلَا يَجُوزُ لِأَحَدٍ أَكْثَرُ مِنْ أَرْبَعَةِ أَشْهُرٍ فِي الْإِيلَاءِ لِعِلْمِهِ تَبَارَكَ وَ تَعَالَى غَايَةَ صَبْرِ الْمَرْأَةِ مِنَ الرَّجُلِ
As for what He-azwj Stipulated for them regarding the oath of abstinence, it is four months, when He-azwj Said: Those who are solemnly swearing (abstention) from their wives should wait four months [2:226]. Thus, it is not allowed for anyone more than four months regarding the oath of abstinence due to His-azwj Knowledge, Blessed and Exalted, it is the peak of patience of a woman from a man.
وَ أَمَّا مَا شَرَطَ عَلَيْهِنَّ فَإِنَّهُ أَمَرَهَا أَنْ تَعْتَدَّ إِذَا مَاتَ عَنْهَا زَوْجُهَا مِنْهُ أَرْبَعَةَ أَشْهُرٍ فَأَخَذَ مِنْهَا لَهُ عِنْدَ مَوْتِهِ مَا أَخَذَ مِنْهَا فِي حَيَاتِهِ عِنْدَ إِيلَائِهِ وَ لَمْ يَذْكُرِ الْعَشَرَةَ الْأَيَّامِ فِي الْعِدَدِ- [الْعِدَّةِ] مَعَ الْأَرْبَعَةِ الْأَشْهُرِ.
And as for what He-azwj Stipulated against them, He-azwj Commanded her, when her husband dies from her, to observe the waiting period of four months. So, He-azwj Took from her for him at his death what He-azwj Took from during his lifetime at his oath of abstinence, and He-azwj did not Mention the ten days regarding the waiting period with the four months’.[342]
49- وَ رَوَى أَبُو سُمَيْنَةَ مُحَمَّدُ بْنُ عَلِيٍّ الزَّيَّاتُ عَنِ ابْنِ أَسْلَمَ عَنْ رَجُلٍ عَنِ الرِّضَا ع مِثْلَ ذَلِكَ وَ زَادَ فِي الْحَدِيثِ فَقَالَ عَلِمَ اللَّهُ أَنَّ غَايَةَ صَبْرِ الْمَرْأَةِ أَرْبَعَةُ أَشْهُرٍ فِي تَرْكِ الْجِمَاعِ فَمِنْ ثَمَّ أَوْجَبَهُ عَلَيْهَا وَ لَهَا.
And it is reported by Abu Sumeyna Bin Ali Al Zayyat, from Ibn Aslam, from a man,
From Al-Reza-asws similar to that, and there is an addition in the Hadeeth. He-asws said: ‘Allah-azwj Knows that the peak of patience of the woman in neglecting marital relations is of four months. From there, He-azwj Obligated against her and for her’.[343]
باب 120 فضل العتق
CHAPTER 120 – MERITS OF THE LIBERATION (OF SLAVES)
1- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ وَ الْكِنَانِيِّ مَعاً عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَعْتَقَ نَسَمَةً مُؤْمِنَةً بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from Muhammad Bin Abdul Jabbar, from Ibn Al Batainy, from Ismail Bin Abdul Khaliq and Al Kinany, both together from Abu Baseer,
From Abu Abdullah-asws having said: ‘One who liberates a believing person, Allah-azwj will Build a house for him in the Paradise’.[344]
2- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ مَنْ أَقَالَ نَادِماً أَوْ أَغَاثَ لَهْفَانَ أَوْ أَعْتَقَ نَسَمَةً أَوْ زَوَّجَ عَزَباً.
(The book) ‘Al Khisaal’ – Hamza Al Alawy, from Ali, from his father, from Usman Bin Isa, from Sama’at,
From Abu Abdullah-asws having said: ‘Four, Allah-azwj Mighty and Majestic will Look at them on the Day of Qiyamah – one who regrets sincerely, or helps a distressed, or liberates a person, or gets a celibate[345] married’.[346]
3- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً ع يَا عَلِيُّ لَا تُمَاكِسْ فِي أَرْبَعَةِ أَشْيَاءَ فِي شِرَاءِ الْأُضْحِيَّةِ وَ الْكَفَنِ وَ النَّسَمَةِ وَ الْكِرَى إِلَى مَكَّةَ.
(The book) ‘Al Khisaal’ –
Among what the Prophet-saww bequeathed to Ali-asws: ‘O Ali-asws! Do not bargain regarding four things – In buying the sacrificial animal, and the shroud, and the slave, and the hire charges to Makkah (for Hajj)’.[347]
4- مع، معاني الأخبار ل، الخصال فِي خَبَرِ أَبِي ذَرٍّ أَنَّهُ سُئِلَ النَّبِيُّ ص أَيُّ الرِّقَابِ أَفْضَلُ
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
In a Hadeeth by Abu Zarr-ra, ‘The Prophet-saww was asked, ‘Which slave is the best?’
قَالَ أَغْلَاهَا ثَمَناً وَ أَنْفَسُهَا عِنْدَ أَهْلِهَا.
He-saww said: ‘Their most expensive in price, and the most precious in the view of their people’.[348]
5- ما، الأمالي للشيخ الطوسي عَنْ أَبِي قِلَابَةَ عَنِ النَّبِيِّ ص قَالَ: مَنْ أَعْتَقَ رَقَبَةً فَهِيَ فِدَاؤُهُ مِنَ النَّارِ كُلُّ عُضْوٍ مِنْهَا فِدَاءُ عُضْوٍ مِنْهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Abu Qilabah,
From the Prophet-saww having said: ‘One who liberates a neck, it would be his ransom from the Hellfire, each limb of his, a ransom for each limb from him’.[349]
6- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ يُونُسَ عَنْ أَبِي نُعَيْمٍ عَنِ الْحَكَمِ بْنِ أَبِي نُعَيْمٍ قَالَ: سَمِعْتُ فَاطِمَةَ بِنْتَ عَلِيٍّ ع تُحَدِّثُ عَنْ أَبِيهَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَةً كَانَ لَهُ بِكُلِّ عُضْوٍ مِنْهَا فَكَاكُ عُضْوٍ مِنْهُ مِنَ النَّارِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Ja’far Bin Muhammad Bin Nuseyr, from Muhammad Bin Yunus, from Abu Nueym, from Al Hakam Bin Abu Nueym who said,
‘I heard (Syeda) Fatima-asws daughter of Ali-asws narrating from her-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who liberates a neck of a believer, for every limb from him would be a ransom of a limb from him, from the Hellfire’.[350]
7- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ سَمَاعَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَعْتَقَ مُسْلِماً أَعْتَقَ اللَّهُ لَهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ النَّارِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Hammad, from Rabie, from Sama’at,
From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘One who liberates a Muslim, Allah-azwj will Liberate him, for every limb from him, a limb from the Hellfire’.[351]
8- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَشِيرٍ النَّبَّالِ عَنِ الصَّادِقِ ع قَالَ: مَنْ أَعْتَقَ نَسَمَةً صَالِحَةً لِوَجْهِ اللَّهِ كَفَّرَ اللَّهُ عَنْهُ مَكَانَ كُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ النَّارِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Sinan, from Bashir Al Nabbal,
From Al-Sadiq-asws having said: ‘One who liberates a righteous person for the Face (Sake) of Allah-azwj, Allah-azwj will Expiate from him, in place of every limb from him, a limb from the Hellfire!’[352]
9- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَعْتَقَ مُؤْمِناً أَعْتَقَ اللَّهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْواً مِنَ النَّارِ وَ إِنْ كَانَتْ أُنْثَى أَعْتَقَ اللَّهُ بِكُلِّ عُضْوَيْنِ عُضْواً مِنَ النَّارِ لِأَنَّ الْمَرْأَةَ نِصْفٌ مِنَ الرَّجُلِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibrahim Bin Abu Al Bilad, from his father raising it, said,
‘Rasool-Allah-saww said: ‘One who liberates a believer, Allah-azwj will Liberate for every limb from him, a limb from the Hellfire, and if it was a female, Allah-azwj will Liberate for every two limbs, a limb from the Hellfire, because the woman is half of the man’.[353]
10- سن، المحاسن الْحَسَنُ بْنُ عَلِيِّ بْنِ يُوسُفَ عَنْ أَبِي عَبْدِ اللَّهِ الْبَجَلِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعٌ مَنْ أَتَى بِوَاحِدَةٍ مِنْهُنَّ دَخَلَ الْجَنَّةَ مَنْ سَقَى هَامَّةً ظَامِئَةً أَوْ أَشْبَعَ كَبِداً جَائِعَةً أَوْ كَسَا جِلْدَةً عَارِيَةً أَوْ أَعْتَقَ رَقَبَةً عَانِيَةً.
(The book) ‘Al Mahasin’ – Al-Hassan Bin Ali Bin Yusuf, from Abu Abdullah Al Bajaly, from one of his companions,
From Abu Abdullah-asws having said: ‘Four (matters), one who comes with one of these will enter the Paradise – One who quenches a thirsty head, or satiates a hungry liver, or clothes a bare skin, or liberates a suffering neck’.[354]
11- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ حَلَفَ لِلسُّلْطَانِ بِالطَّلَاقِ وَ الْعَتَاقِ
(The book) ‘Al Mahasin’ – From Fazalah, from Sayf, from Abu Bakr Al Hazramy who said,
‘I said to Abu Abdullah-asws, ‘A man swears an oath to the ruler of the divorce and the liberation (of a slave)’.
فَقَالَ إِذَا خَشِيَ سَيْفَهُ وَ سَطْوَتَهُ فَلَيْسَ عَلَيْهِ شَيْءٌ يَا أَبَا بَكْرٍ إِنَّ اللَّهَ يَعْفُو وَ النَّاسُ لَا يَعْفُونَ.
He-asws said: ‘If he fears his sword and his punishment, there isn’t anything upon him. O Abu Bakr! Allah-azwj Pardons while the people do not pardon.[355]
12- سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ وَ الْبَزَنْطِيِّ مَعاً عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُسْتَكْرَهُ عَلَى الْيَمِينِ فَيَحْلِفُ بِالطَّلَاقِ وَ الْعَتَاقِ وَ صَدَقَةِ مَا يَمْلِكُ أَ يَلْزَمُهُ ذَلِكَ
(The book) ‘Al Mahasin’ – My father, from Safwan, from Abu Al-Hassan and Al Bazanty, both together,
From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the man who is coerced upon the oath so he swears with the divorce and the liberation and charity of what he owns, ‘Does that necessitate him?’
فَقَالَ لَا قَالَ رَسُولُ اللَّهِ ص وُضِعَ عَنْ أُمَّتِي مَا أُكْرِهُوا عَلَيْهِ وَ لَمْ يُطِيقُوا وَ مَا أَخْطَئُوا.
He-asws said: ‘No. Rasool-Allah-saww said: ‘It has been dropped from my-saww community, whatever they are coerced upon, and what they cannot endure, and what they err’.[356]
13- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُعَاذٍ بَيَّاعِ الْأَكْسِيَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُسْتَحْلَفُ بِالطَّلَاقِ وَ الْعَتَاقِ فَمَا تَرَى أَحْلِفُ لَهُمْ
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Abu Ayoub, from Muaz Baya’a Al Aksiya who said,
‘I said to Abu Abdullah-asws, ‘We tend to oath with the divorce, and the liberation. What is your-asws view, shall I oath for them?’
قَالَ احْلِفْ لَهُمْ بِمَا أَرَادُوا إِذَا خِفْتَ.
He-asws said: ‘Swear for them with whatever they want if you fear’.[357]
14- ضا، فقه الرضا عليه السلام مَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَةً أُنْثَى كَانَتْ أَوْ ذَكَراً أَعْتَقَ اللَّهُ بِكُلِّ عُضْوٍ مِنْ أَعْضَائِهِ عُضْواً مِنْهُ مِنَ النَّارِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘One who liberates the neck of a believer, be it female or male, Allah-azwj will Liberate with every limb from his limb, a limb from the Hellfire!’[358]
15- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ رَفَعَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ قَالَ: أَعْتَقَ عَلِيٌّ ع أَلْفَ أَهْلِ بَيْتٍ بِمَا مَجِلَتْ يَدَاهُ وَ عَرِقَتْ جَبِينُهُ.
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, raising it from Abdullah Bin Al-Hassan who said,
‘Ali-asws liberated a thousand households with what his-asws hands had worked, and his-asws forehead had sweated for’.[359]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: أَعْتَقَ عَلِيٌّ ع أَلْفَ مَمْلُوكٍ مِمَّا عَمِلَتْ يَدَاهُ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘Ali-asws had liberated a thousand slaves from what his-asws hands had worked’.[360]
16- أَعْلَامُ الدِّينِ، قَالَ رَسُولُ اللَّهِ ص خَمْسَةٌ مَنْ أَتَى اللَّهَ بِهِنَّ أَوْ بِوَاحِدَةٍ مِنْهُنَّ وَجَبَتْ لَهُ الْجَنَّةُ مَنْ سَقَى هَامَّةً صَادِيَةً أَوْ حَمَلَ قَدَماً حَافِيَةً أَوْ أَطْعَمَ كَبِداً جَائِعَةً أَوْ كَسَا جِلْدَةً عَارِيَةً أَوْ أَعْتَقَ رَقَبَةً عَانِيَةً.
(The book) ‘A’lam Al Deen’ –
Rasool-Allah-saww said: ‘Four (matters), one who comes with these or even one of these, the Paradise will be Obligated for him – one who quenches a thirsty head, or carries a barefoot person, or feeds a hungry liver, or clothes a bare skin, or liberates a suffering neck’.[361]
باب 121 أحكام العتق و ما يجوز عتقه في الكفارات و النذور
CHAPTER 121 – RULING ON THE LIBERATION, AND WHAT IS ALLOWED IN LIBERATING IT REGARDING THE EXPIATIONS AND THE VOWS
1- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا عِتْقَ قَبْلَ مِلْكٍ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Mansour Bin Yunus, and Ali Bin Ismail from Mansour Bin Hazim,
From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no liberation before ownership’.[362]
2 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.[363]
3- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع لَا طَلَاقَ لِمَنْ لَا يَنْكِحُ وَ لَا عَتَاقَ لِمَنْ لَا يَمْلِكُ وَ لَوْ وَضَعَ يَدَهُ عَلَى رَأْسِهَا.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
From Al-Sadiq-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘There is no divorce for the one who is not married, nor liberation for the one who does not own, and even if he were to place his head on her head’.[364]
4- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع لَا طَلَاقَ إِلَّا مِنْ بَعْدِ نِكَاحٍ وَ لَا عِتْقَ إِلَّا مِنْ بَعْدِ مِلْكٍ.
(The book) ‘Qurb Al Isnaad’ – By this chain,
He-asws said: ‘Ali-asws said: ‘There is no divorce except from after marriage, nor any liberation except from after ownership’.[365]
5 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع مِثْلَهُ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain, from Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, similar to it.[366]
6- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: لَا يَجُوزُ فِي الْعَتَاقِ الْأَعْمَى وَ الْأَعْوَرُ وَ الْمُقْعَدُ وَ يَجُوزُ الْأَشَلُّ وَ الْأَعْرَجُ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws said: ‘It is not valid in the liberation – the blind, and the one-eyed, and the crippled, and it is valid, the lame and the paralysed’.[367]
7- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الظِّهَارِ هَلْ يَجُوزُ فِيهِ عِتْقُ صَبِيٍّ
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws), said, ‘I asked him-asws about the Zihaar, ‘Is it allowed in it liberation of a young child (as expiation)?’
قَالَ إِذَا كَانَ مَوْلُوداً وُلِدَ فِي الْإِسْلَامِ أَجْزَأَهُ.
He-asws said: ‘When it was a new-born, born in Islam, it will suffice’.[368]
8- وَ سَأَلْتُهُ عَنْ رَجُلٍ عَلَيْهِ عِتْقُ نَسَمَةٍ أَ يُجْزِي عَنْهُ أَنْ يُعْتِقَ أَعْرَجَ أَوْ أَشَلَّ
And I asked him-asws about a man upon him is to liberate a person, ‘Is it sufficient for him if he were to liberate a lame or paralysed?’
قَالَ إِذَا كَانَ مِمَّنْ يُبَاعُ أَجْزَأَ عَنْهُ إِلَّا أَنْ يَكُونَ وَقَّتَ عَلَى نَفْسِهِ شَيْئاً فَعَلَيْهِ مَا وَقَّتَ.
He-asws said: ‘If he was from the one who can be sold, he will be sufficed from it except if he happens to have specified something upon himself, upon him is what he has specified’.[369]
9- وَ سَأَلْتُهُ عَنْ رَجُلٍ عَلَيْهِ عِتْقُ رَقَبَةٍ أَيُّهُمَا أَفْضَلُ أَنْ يُعْتِقَ شَيْخاً كَبِيراً أَوْ شَابّاً جَلْداً
And I asked him-asws about a man upon whom is liberation of a neck, ‘Which of the two is better, if he liberates an aged old man or a strong youth?’
قَالَ أَعْتَقَ مَنْ أَغْنَى نَفْسَهُ الشَّيْخُ الضَّعِيفُ أَفْضَلُ مِنَ الشَّابِّ الْجَلْدِ.
He-asws said: ‘It is better for the self-sufficient one to liberate the weak is better than the strong youth’.[370]
10- وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ نِصْفَ مَمْلُوكِهِ وَ هُوَ صَحِيحٌ مَا حَالُهُ
And I asked him-asws about a man who liberates half of his slave, and he is healthy, ‘What is his state?’
قَالَ يَعْتِقُ النِّصْفَ وَ يُسْتَسْعَى فِي النِّصْفِ الْآخَرِ يُقَوَّمُ قِيمَةَ عَدْلٍ.
He-asws said: ‘The half is liberated and he has to strive regarding the other half. He would be valued at a fair price’.[371]
11- سن، المحاسن عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ وَ مُحَمَّدُ بْنُ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ ع قَالَ: مَنْ تَصَدَّقَ بِصَدَقَةٍ ثُمَّ رُدَّتْ عَلَيْهِ فَلْيُعِدْهَا وَ لَا يَأْكُلْهَا لِأَنَّهُ لَا شَرِيكَ لِلَّهِ فِي شَيْءٍ مِمَّا يَجْعَلُ لَهُ إِنَّمَا هِيَ بِمَنْزِلَةِ الْعَتَاقِ لَا يَصْلُحُ رَدُّهَا بَعْدَ مَا يُعْتِقُ.
(The book) ‘Al Mahasin’ – Abdullah Bin Al Mugheira, and Muhammad Bin Sinan, from Talha Bin Zayd,
From Abu Abdullah-asws, from his-asws father-asws having said: ‘One who donates charity, then it is returned to him, let him repeat it and not consume it because there is no associate for Allah-azwj regarding anything from what he makes for Him-azwj. But rather, it is at the status of the liberation. It is not correct to return it after having liberated.[372]
12- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا عَمِيَ الْغُلَامُ عُتِقَ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hammad Bin Usman,
From Abu Abdullah-asws having said: ‘When the boy slave is blind, he is liberated’.[373]
13- ضا، فقه الرضا عليه السلام رُوِيَ عَنِ الْعَالِمِ أَنَّهُ قَالَ: لَا عِتْقَ إِلَّا لِمُؤْمِنٍ مَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَةً أُنْثَى كَانَتْ أَوْ ذَكَراً أَعْتَقَ اللَّهُ بِكُلِّ عُضْوٍ مِنْ أَعْضَائِهِ عُضْواً مِنْهُ مِنَ النَّارِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – It is reported from the Scholar (Imam-asws), he-asws said: ‘There is no liberation except for a believer. One who liberates a believing neck, whether it was female or male, Allah-azwj will Liberate for every limb from his limbs, a limb from him, from the Hellfire.
وَ صِفَةُ كِتَابِ الْعِتْقِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ هَذَا مِنْ عِتْقِ فُلَانِ بْنِ فُلَانٍ أَعْتَقَ فُلَاناً أَوْ فُلَانَةَ غُلَامَهُ أَوْ جَارِيَتَهُ لِوَجْهِ اللَّهِ- لَا يُرِيدُ مِنْهُ جَزاءً وَ لا شُكُوراً عَلَى أَنْ يُقِيمَ الصَّلَاةَ وَ يُؤْتِيَ الزَّكَاةَ وَ يَحُجَّ الْبَيْتَ وَ يَصُومَ شَهْرَ رَمَضَانَ وَ يَتَوَلَّى أَوْلِيَاءَ اللَّهِ وَ يَتَبَرَّأَ مِنْ أَعْدَاءِ اللَّهِ
And the description of the agreement of liberation is – ‘In the Name of Allah-azwj the Beneficent, the Merciful! This is a liberation (agreement) from so and so, son of so and so (or from so and so female), or his slave or slave woman, for the Face of Allah-azwj. He neither intends any Recompense from it nor Appreciation, based upon that he will establish the Salat, and give the Zakat, and perform Hajj of the House (Kabah), and fast the month of Ramazan, and befriend the friends of Allah-azwj and disavow from the enemies of Allah-azwj.
وَ لَا يَكُونُ الْعِتْقُ إِلَّا لِوَجْهِ اللَّهِ خَالِصَةً وَ لَا عِتْقَ لِغَيْرِ اللَّهِ وَ لَا يَمِينَ فِي اسْتِكْرَاهٍ وَ لَا عَلَى سُكْرٍ وَ لَا عَلَى عَصَبِيَّةٍ وَ لَا عَلَى مَعْصِيَةٍ.
And the liberation cannot happen except for the Face of Allah-azwj purely, nor liberation for other than Allah-azwj, nor an oath during coercion, nor upon intoxicant, nor upon prejudice, nor upon disobedience.[374]
NB: Hadeeth no. 14 is missing
15- شي، تفسير العياشي عَنْ مَعْمَرِ بْنِ يَحْيَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُظَاهِرُ امْرَأَتَهُ يَجُوزُ عِتْقُ الْمَوْلُودِ فِي الْكَفَّارَةِ
Tafseer Al Ayyashi – From Ma’mar Bin Yahya who said,
‘I asked Abu Abdullah-asws about the man who does Zihaar to his wife, ‘Does it suffice in expiation the liberation of the new-born’.
فَقَالَ كُلُّ الْعِتْقِ يَجُوزُ فِيهِ الْمَوْلُودُ إِلَّا فِي كَفَّارَةِ الْقَتْلِ فَإِنَّ اللَّهَ يَقُولُ- فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ يَعْنِي مُقِرَّةً وَ قَدْ بَلَغَتِ الْحِنْثَ.
He-asws said: ‘Every liberation, the new-born suffices in it except expiation of the murder, for Allah-azwj Says: and freeing a Momin slave [4:92] – meaning an acknowledger (of faith), and has reached the age of responsibility’.[375]
16- شي، تفسير العياشي عَنْ كُرْدَوَيْهِ الْهَمْدَانِيِّ عَنْ أَبِي الْحَسَنِ ع فِي قَوْلِ اللَّهِ تَعَالَى فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ كَيْفَ يُعْرَفُ الْمُؤْمِنَةُ
Tafseer Al Ayyashi – From Kurdawayh Al Hamdani,
From Abu Al-Hassan-asws regarding Words of Allah-azwj the Exalted: and freeing a Momin slave [4:92], ‘How is the Momin slave recognised?’
قَالَ عَلَى الْفِطْرَةِ.
He-asws said: ‘Upon the natural disposition’.[376]
17- شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: الرَّقَبَةُ الْمُؤْمِنَةُ الَّتِي ذَكَرَ اللَّهُ إِذَا عَقَلَتْ وَ النَّسَمَةُ الَّتِي لَا تَعْلَمُ إِلَّا مَا قُلْتَهُ وَ هِيَ صَغِيرَةٌ.
Tafseer Al Ayyashi – From Al Sakuni,
From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘The Momin neck, which Allah-azwj has Mentioned, is when it has attained understanding, and the person who does not know except what has been said to him, and it is small’.[377]
18- ين، كتاب حسين بن سعيد و النوادر عَنْ حَمَّادٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَعْتَقَ مَا لَا يَمْلِكُ فَهُوَ بَاطِلٌ وَ كُلُّ مَنْ قِبَلَنَا يَقُولُونَ- لَا طَلَاقَ وَ لَا عَتَاقَ إِلَّا بَعْدَ مَا يَمْلِكُ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Hammad, from Abu Baseer,
From Abu Abdullah-asws having said: ‘One who liberates what he does not own, it is invalid, and all the ones before us are saying, ‘There is neither divorce nor liberation except after ownership (possession)’.[378]
19- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يُجْزِي فِي الْقَتْلِ إِلَّا رَجُلٌ وَ يُجْزِي فِي الظِّهَارِ وَ كَفَّارَةِ الْيَمِينِ صَبِيٌ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Hammad, from Al Halby,
From Abu Abdullah-asws having said: ‘It does not suffice (as expiation) regarding the murder except a man, and regarding the Zihaar and expiation of the oath, a young boy would suffice (for liberation)’.[379]
20- ين، كتاب حسين بن سعيد و النوادر عَنْ أَبِي بَصِيرٍ عَنْ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ الْعِتْقِ يَجُوزُ فِيهِ الْمَوْلُودُ إِلَّا فِي كَفَّارَةِ الْقَتْلِ فَإِنَّهُ لَا يَجُوزُ إِلَّا مَا قَدْ بَلَغَ وَ أَدْرَكَ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – from Abu Baseer, from Ma’mar Bin Yahya,
From Abu Abdullah-asws having said: ‘Every liberation, the new-born, suffices in it except in expiation of the murder, for it is not allowed except what has matured and is an adult’.
قُلْتُ قَوْلُ اللَّهِ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ
I said, ‘(What about) Words of Allah-azwj: and freeing a Momin slave [4:92]?’
قَالَ عَنَى بِذَلِكَ مُقِرَّةً.
He-asws said: ‘It means by that an acknowledger (of faith)’.[380]
21- كِتَابُ الْغَايَاتِ، قَالَ عَلِيٌّ ع أَنَا أَعْلَمُ بِشِرَارِكُمْ مِنَ الْبَيْطَارِ بِالدَّابَّةِ شِرَارُكُمُ الَّذِينَ لَا يُعْتِقُونَ مُحَرَّرَهُمْ
(The book) ‘Kitab Al Gayaat’ –
Ali-asws said: ‘I-asws know your evil ones more than the veterinarian knows the animals! Your evil ones are those who are not liberating your freed ones!’
قَالَ قُلْتُ وَ كَيْفَ ذَلِكَ
He said, ‘I said, ‘And how can that be so?’
قَالَ يُعْتِقُونَ النَّسَمَةَ ثُمَّ يَسْتَخْدِمُونَهَا وَ الْحَدِيثُ مُخْتَصَرٌ.
He-asws said: ‘They are freeing the person, then they are making them serve!’ – and the Hadeeth is brief.[381]
22- د، العدد القوية قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ جَرِيرِ بْنِ رُسْتُمَ الطَّبَرِيُّ لَيْسَ التَّارِيخِيَ لَمَّا وَرَدَ سَبْيُ الْفُرْسِ إِلَى الْمَدِينَةِ أَرَادَ عُمَرُ بْنُ الْخَطَّابِ بَيْعَ النِّسَاءِ وَ أَنْ يَجْعَلَ الرِّجَالَ عَبِيداً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ رَسُولَ اللَّهِ ص قَالَ أَكْرِمُوا كَرِيمَ كُلِّ قَوْمٍ
(The book) ‘Al Adad Al Qawiya – Abu Ja’far Muhammad Bin Jareer Bin Rustum Al Tabari, not the historian, said,
‘The Persian captives arrived to Al-Medina. Umar Bin Al-Khattab wanted to sell the women and to make the men slaves. Amir Al-Momineen-asws said to him: ‘Rasool-Allah-saww said: ‘Honour every people!’
فَقَالَ عُمَرُ قَدْ سَمِعْتُهُ يَقُولُ إِذَا أَتَاكُمْ كَرِيمُ كُلِّ قَوْمٍ فَأَكْرِمُوهُ وَ إِنْ خَالَفَكُمْ
Umar said, ‘I have heard him-saww saying: ‘Whenever the honourable one of every people come to you, honour him, and even if he opposes you’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع هَؤُلَاءِ قَوْمٌ قَدْ أَلْقَوْا إِلَيْكُمُ السَّلَامَ وَ رَغِبُوا فِي الْإِسْلَامِ وَ لَا بُدَّ مِنْ أَنْ يَكُونَ لِي فِيهِمْ ذُرِّيَّةٌ وَ أَنَا أُشْهِدُ اللَّهَ وَ أُشْهِدُكُمْ أَنِّي قَدْ أَعْتَقْتُ نَصِيبِي مِنْهُمْ لِوَجْهِ اللَّهِ تَعَالَى
Amir Al-Momineen-asws said to him: ‘They are a people who have cast Islam to you, and they are desirous regarding Islam (becoming Muslims), and there is no escape from there being offspring for me-asws among them, and I-asws keep Allah-azwj as Witness, and I-asws keep you all as witnesses! I-asws hereby liberate my-asws share from them for the Face (Sake) of Allah-azwj the Exalted.
فَقَالَ جَمِيعُ بَنِي هَاشِمٍ قَدْ وَهَبْنَا حَقَّنَا أَيْضاً لَكَ
Jumie Bin Hashim said, ‘We hereby gift (forego) our rights as well, to you-asws’.
فَقَالَ اللَّهُمَّ اشْهَدْ أَنِّي قَدْ أَعْتَقْتُ مَا وَهَبُونِي لِوَجْهِ اللَّهِ
He-asws said, ‘O Allah-azwj! I-asws testify that I-asws hereby liberate what you have gifted to me-asws, for the Face of Allah-azwj!’
فَقَالَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ قَدْ وَهَبْنَا حَقَّنَا لَكَ يَا أَخَا رَسُولِ اللَّهِ
The Emigrants and the Helpers said, ‘We hereby gift our rights to you, O brother-asws of Rasool-Allah-saww!’
فَقَالَ اللَّهُمَّ اشْهَدْ أَنَّهُمْ قَدْ وَهَبُوا لِي حَقَّهُمْ وَ قَبِلْتُهُ وَ أُشْهِدُكَ أَنِّي قَدْ أَعْتَقْتُهُمْ لِوَجْهِكَ
He-asws said: ‘O Allah-azwj! I-asws testify they have gifted their rights to me-asws, and I-asws accept it, and I-asws testify I-asws have hereby liberated them for Your-azwj Face!’
فَقَالَ عُمَرُ لِمَ نَقَضْتَ عَلَيَّ عَزْمِي فِي الْأَعَاجِمِ وَ مَا الَّذِي رَغِبَكَ عَنْ رَأْيِي فِيهِمْ
Umar said, ‘Why did you-asws break my determination upon me regarding the non-Arabs (Persians), and what is that which turned you-asws away from my opinion regarding them?’
فَأَعَادَ عَلَيْهِ مَا قَالَ رَسُولُ اللَّهِ فِي إِكْرَامِ الْكُرَمَاءِ فَقَالَ عُمَرُ قَدْ وَهَبْتُ لِلَّهِ وَ لَكَ يَا أَبَا الْحَسَنِ مَا يَخُصُّنِي وَ سَائِرَ مَا لَمْ يُوهَبْ لَكَ
He-asws repeated to him what Rasool-Allah-saww had said regarding honouring the honourable ones. Umar said, ‘I hereby gift to Allah-azwj and to you-asws, O Abu Al-Hassan-asws, what is specific to me and rest of what has not been gifted to you-asws’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُمَّ اشْهَدْ عَلَى مَا قَالُوا وَ عَلَى عِتْقِي إِيَّاهُمْ
Amir Al-Momineen-asws said: ‘O Allah-azwj! Be Witness upon what they have said, and upon my-asws liberating them!’
فَرَغِبَ جَمَاعَةٌ مِنْ قُرَيْشٍ فِي أَنْ يَسْتَنْكِحُوا النِّسَاءَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هَؤُلَاءِ لَا يُكْرَهْنَ عَلَى ذَلِكَ وَ لَكِنْ يُخَيَّرْنَ فَمَا اخْتَرْنَهُ عُمِلَ بِهِ
A group of Qureysh desired in marrying the women. Amir Al-Momineen-asws said: ‘They will not be coerced upon that, but they will be given the choice. Whatever they choose will be actioned with’.
فَأَشَارَ جَمَاعَةٌ إِلَى شَهْرَبَانُوَيْهِ بِنْتِ كِسْرَى فَخُيِّرَتْ وَ خُوطِبَتْ مِنْ وَرَاءِ الْحِجَابِ وَ الْجَمْعُ حُضُورٌ فَقِيلَ لَهَا مَنْ تَخْتَارِينَ مِنْ خُطَّابِكِ وَ هَلْ أَنْتِ مِمَّنْ تُرِيدِينَ بَعْلًا
A group indicated to Shehrbanuwayh-as, daughter of Chosroe. She-as was given the choice, and proposed to from behind the veil, and the crowd was present. It was said to her-as, ‘Whom do you-as choose, from your-as proposers, and are you-as from the ones who want a husband?’
فَسَكَتَتْ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَدْ أَرَادَتْ وَ بَقِيَ الِاخْتِيَارُ
She-as was silent. Amir Al-Momineen-asws said: ‘She-as does want, and the choosing remains’.
فَقَالَ عُمَرُ وَ مَا عِلْمُكَ بِإِرَادَتِهَا الْبَعْلَ
Umar said, ‘And what makes you-asws know of her-as wanting the husband?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ إِنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا أَتَتْهُ كَرِيمَةُ قَوْمٍ لَا وَلِيَّ لَهَا وَ قَدْ خُطِبَتْ يَأْمُرُ أَنْ يُقَالَ لَهَا أَنْتِ رَاضِيَةٌ بِالْبَعْلِ فَإِنِ اسْتَحْيَتْ وَ سَكَتَتْ جعلت [جَعَلَ] إِذْنَهَا صماتها [صَمْتَهَا] وَ أَمَرَ بِتَزْوِيجِهَا وَ إِنْ قَالَتْ لَا لَمْ تُكْرَهْ عَلَى مَا تَخْتَارُهُ
Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘It was so, whenever an honourable woman of a people was brought to him-saww, there being no guardian for her, and she was proposed to, he-saww instructed that it be said to her, ‘Do you agree to have a husband?’ If she is embarrassed and remains silent, her silence was made to be her permission, and he-saww instructed with her being married; and if she says, ‘No’, she would not be coerced upon what she chooses.
وَ إِنَّ شَهْرَبَانُوَيْهِ أُرِيَتِ الْخُطَّابَ فَأَوْمَأَتْ بِيَدِهَا وَ اخْتَارَتِ الْحُسَيْنَ بْنَ عَلِيٍّ ع فَأُعِيدَ الْقَوْلُ عَلَيْهَا فِي التَّخْيِيرِ فَأَشَارَتْ بِيَدِهَا وَ قَالَتْ بِلُغَتِهَا هَذَا إِنْ كُنْتُ مُخَيَّرَةً
And Shehrbanuwayh-as was shown the suitors, so she-as gestured by her-as hand and chose Al-Husayn-asws Bin Ali-asws. He-asws repeated the word to her-asws regarding the choosing, and she-as indicated by her-as hand and said in her-asws language, ‘This is the one I-asws choose!’
وَ جَعَلَتْ أَمِيرَ الْمُؤْمِنِينَ وَلِيَّهَا وَ تَكَلَّمَ حُذَيْفَةُ بِالْخِطْبَةِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا اسْمُكِ
And she-as made Amir Al-Momineen-asws her-as guardian, and Huzeyfa spoke with the proposal. Amir Al-Momineen-asws said: ‘What is your-as name?’
فَقَالَتْ شَاهْزَنَانُ بِنْتُ كِسْرَى
She-as said: ‘Shahzanan daughter of Chosroe!’
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع نه شاه زنان نيست مگر دختر محمد ص وَ هِيَ سَيِّدَةُ النِّسَاءِ أَنْتِ شَهْرَبَانُوَيْهِ وَ أُخْتُكِ مُرْوَارِيدُ بِنْتُ كِسْرَى
Amir Al-Momineen-asws said (in Persian) ‘No! There isn’t any ‘lady of the women’ (Shahzanan) except the daughter-asws of Muhammad-saww, and she-asws is chieftess of the women! You-as as ‘Shehrbanuwayh’, and your-as sister is ‘Marwareed’ daughter of Chosroe!’
قَالَتْ آريه.
She-as said (in Persian), ‘Yes’’.[382]
باب 122 التدبير
CHAPTER 122 – THE MANAGEMENT
1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: مَا وَلَدَتِ الضَّعِيفَةُ الْمُعْتَقَةُ عَنْ دُبُرٍ بَعْدَ التَّدْبِيرِ فَهُوَ بِمَنْزِلَتِهَا يَرِقُّونَ بِرِقِّهَا وَ يُعْتَقُونَ بِعِتْقِهَا وَ مَا وُلِدَ قَبْلَ ذَلِكَ فَهُمْ مَمَالِيكُ لَا يَرِقُّونَ بِرِقِّهَا وَ لَا يُعْتَقُونَ بِعِتْقِهَا.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
From Al-Sadiq-asws, from his-asws father-asws, from Ali-asws having said: ‘Whatever the weak slave woman who has been liberated through management (Tadbeer) gives birth to after the management of ‘Tadbeer’, her children are in her same position; they remain enslaved with her enslavement and are freed with her freedom. But whatever she gave birth to before that, they are slaves who are not bound by her enslavement and are not freed by her freedom’.[383]
2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ إِذَا مِتُّ فَجَارِيَتِي فُلَانَةُ حُرَّةٌ فَعَاشَ حَتَّى وَلَدَتِ الْجَارِيَةُ أَوْلَاداً ثُمَّ مَاتَ 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 says, ‘When I die, my so and so slave girl is free’. He lived until the slave girl gave birth to children. Then he died. What is her state?’
قَالَ عَتَقَتِ الْجَارِيَةُ وَ أَوْلَادُهَا مَمَالِيكُ.
He-asws said: ‘The slave girl is liberated and her children are slaves’.[384]
3- ضا، فقه الرضا عليه السلام التَّدْبِيرُ أَنْ يَقُولَ الرَّجُلُ لِعَبْدِهِ أَوْ لِأَمَتِهِ أَنْتَ مُدَبَّرٌ فِي حَيَاتِي وَ حُرٌّ بَعْدَ مَوْتِي عَلَى سَبِيلِ الْعِتْقِ- لَا يُرِيدُ بِذَلِكَ الْإِضْرَارَ إِلَّا مَا شَرَحْنَاهُ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘The management (Tadbeer) is the man saying to his slave or to his slave woman, ‘You are managed during my lifetime, and free after my death upon the way of liberation’, not intending by that the harming except what we have explained.
وَ الْمُدَبَّرُ مَمْلُوكٌ لِلْمُدَبِّرِ فَإِنْ كَانَ مُؤْمِناً لَمْ يَجُزْ لَهُ بَيْعُهُ وَ إِنْ لَمْ يَكُنْ مُؤْمِناً جَازَ بَيْعُهُ عَلَى مَا أَرَادَ الْمُدَبِّرُ مَا دَامَ وَ هُوَ حَيٌّ لَا سَبِيلَ لِأَحَدٍ عَلَيْهِ.
And the managed slave is the property of the manager (master). If he were a believer, it is not allowed for him to sell him, and if he does not happen to be a believer, it is allowed to sell him based upon the intention of the manager, for as long as he is alive, there being no way for anyone to him.[385]
4- وَ نَرْوِي أَنَّ عَلَى الْمُدَبِّرِ إِذَا بَاعَ الْمُدَبَّرَ أَنْ يَشْتَرِطَ عَلَى الْمُشْتَرِي أَنْ يُعْتِقَهُ عِنْدَ مَوْتِهِ.
And we are reporting that it is upon the manager, when the manager (master) sells, to stipulate conditions upon the buyer to liberate him upon his death’.[386]
باب 123 المكاتبة و أحكامها
CHAPTER 123 – CONTRACTUAL LIBERATION AND ITS RULINGS
1- فس، تفسير القمي وَ الَّذِينَ يَبْتَغُونَ الْكِتابَ مِمَّا مَلَكَتْ أَيْمانُكُمْ فَكاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً
Tafseer Al Qummi – And those who are seeking the written agreement from what your right hands possess, so write it for them, if you know goodness to be in them [24:33].
فإن العبيد و الإماء كانوا يقولون لأصحابهم كاتبونا و معنى ذلك أنهم يشترون أنفسهم من أصحابهم على أن يؤدوا ثمنهم في نجمين أو ثلاثة فيمتنعون عليهم- فَكاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْراً
The slave men and the slave women were saying to their masters, ‘Contract with us’, and the meaning of that is they could be buying themselves from their masters upon that they would pay their price in two or three instalments, and they were refusing upon them, so write it for them, if you know goodness to be in them [24:33].
و معنى قوله وَ آتُوهُمْ مِنْ مالِ اللَّهِ الَّذِي آتاكُمْ قال إذا كاتبتهم تجعل لهم من ذلك شيئا.
And the meaning of His-azwj Words: and give them from the wealth which Allah Gave you [24:33]. He said, ‘When you contract them, make something to be for them from that’.[387]
2- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يُؤَجِّلُ الْمُكَاتَبَ بَعْدَ مَا يَعْجِزُ عَامَيْنِ مَعْلُومَةً فَإِنْ أَقَامَ بِحُرِّيَّتِهِ وَ إِلَّا رَدَّهُ رَقِيقاً.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws used to defer the contractual payments after it became clear that he was unable to pay for two years. If he managed to maintain his freedom, well and good; otherwise, he would be returned as a slave.[388]
3- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَجُلًا كَاتَبَ عَبْداً لَهُ وَ شَرَطَ عَلَيْهِ أَنَّ لَهُ مَالَهُ إِذَا مَاتَ فَسَعَى الْعَبْدُ فِي كِتَابَتِهِ حَتَّى أُعْتِقَ ثُمَ مَاتَ
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtary,
From Al-Sadiq-asws, from his-asws father-asws: ‘A man had contracted a slave of his and stipulated upon him that for him (master) would be his wealth (of the slave) if he dies. So, the slave strived in his contract until he was liberated. Then he (slave) died.
فَرُفِعَ ذَلِكَ إِلَى عَلِيٍّ ع وَ قَامَ أَقَارِبُ الْمُكَاتَبِ فَقَالَ لَهُ سَيِّدُ الْمُكَاتَبِ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا يَنْفَعُنِي شَرْطِي
That was raised to Ali-asws, and the relatives of the contracted (slave) stood. The master of the contracted (slave) said to him-asws, ‘O Amir Al-Momineen-asws! My condition did not benefit me!’
قَالَ عَلِيٌّ ع شَرْطُ اللَّهِ عَزَّ وَ جَلَّ قَبْلَ شَرْطِكَ.
Ali-asws said: ‘The Condition of Allah-azwj Mighty and Majestic is before your condition’.[389]
4- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يُؤَجِّلُ الْمُكَاتَبَ بَعْدَ مَا يَعْجِزُ عَامَيْنِ يَتَلَوَّمُهُ فَإِنْ أَدَّى وَ إِلَّا رَدَّهُ رَقِيقاً.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws had respited the contracted after he was unable for two years to give him leeway. Either he pays off or else he-asws returned him as a slave.[390]
5- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ مُكَاتَبٍ بَيْنَ قَوْمٍ أَعْتَقَ بَعْضُهُمْ نَصِيبَهُ ثُمَّ عَجَزَ الْمُكَاتَبُ بَعْدَ ذَلِكَ مَا حَالُهُ
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws), he said, ‘I asked him-asws about the contracted between a group. One of them liberates his share, then the contracted is unable after that, ‘What is his state?’
قَالَ يُعْتَقُ مَا يُعْتَقُ ثُمَّ يُسْتَسْعَى فِيمَا بَقِيَ.
He-asws said: ‘He is liberated what he had liberated, then he has to strive regarding what remains’.[391]
6- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ كَاتَبَ مَمْلُوكَهُ فَقَالَ بَعْدَ مَا كَاتَبَهُ هَبْ لِي بَعْضاً وَ أُعَجِّلُ لَكَ مُكَاتَبَتِي أَ يَحِلُّ ذَلِكَ
And I asked him-asws about a man who contracted his slave. He said after contracting him, ‘Gift to me part and I shall defer my contractual payments for you’, ‘Is that lawful?’
قَالَ إِنْ كَانَ هِبَةً فَلَا بَأْسَ وَ إِنْ قَالَ تَحُطُّ عَنِّي وَ أُعَجِّلُ لَكَ فَلَا يَصْلُحُ.
He-asws said: ‘If he had gifted, there is no problem, and if he says, ‘Drop off from me and I shall defer for you’, it is not correct’.[392]
7- قَالَ: وَ سَأَلْتُهُ عَنْ مُكَاتَبٍ أَدَّى نِصْفَ مُكَاتَبَتِهِ أَوْ بَعْضَهَا ثُمَّ مَاتَ وَ تَرَكَ وُلْداً وَ مَالًا كَثِيراً قَالَ إِذَا أَدَّى النِّصْفَ عَتَقَ وَ يُؤَدَّى عَنْ مُكَاتَبَتِهِ مِنْ مَالِهِ وَ مِيرَاثُهُ لِوُلْدِهِ.
He said, ‘And I asked him-asws about a contracted, having paid half of his contractual payment, or part of it, then he dies and leaves behind children and a lot of wealth. He-asws said: ‘When he has paid half, he is liberated, and he will have to pay his contractual payment from his wealth, and his inheritance is for his children’.[393]
8- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ يُكَاتِبُ مَمْلُوكَهُ عَلَى وَصِيفٍ أَوْ يَضْمَنُ عَنْهُ غَيْرُهُ أَ يَصْلُحُ ذَلِكَ
He said, ‘And I asked him-asws about a man contracting his slave upon an agent or someone else as a guarantor on his behalf, ‘Is that correct?’
قَالَ إِذَا كَانَ خُمَاسِيّاً أَوْ رُبَاعِيّاً أَوْ غَيْرَ ذَلِكَ فَلَا بَأْسَ.
He-asws said: ‘When it was a fifth, or a quarter or other than that, there is no problem’.[394]
9- ضا، فقه الرضا عليه السلام وَ الْمُكَاتَبُ حُكْمُهُ فِي الرِّقِّ وَ الْمَوَارِيثِ حُكْمُ الرِّقِّ إِلَى أَنْ يُؤَدِّيَ النِّصْفَ مِنْ مُكَاتَبَتِهِ فَإِذَا أَدَّى النِّصْفَ صَارَ حُكْمُهُ حُكْمَ الْحُرِّ لِأَنَّ الْحُرِّيَّةَ إِذَا صَارَتْ وَ الْعُبُودِيَّةَ سَوَاءً غَلَبَتِ الْحُرِّيَّةُ عَلَى الْعُبُودِيَّةِ فَصَارَ حُرّاً فِي نَفْسِهِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘The ruling of the contracted regarding slavery and inheritance is the same as that of a slave until he pays half of his contract. When he has paid half, his ruling becomes that of a free man, because when freedom and slavery are equal, freedom prevails over slavery, so he becomes free in himself.
وَ أَنَّهُ إِذَا أُعْتِقَ عِتْقُهُ أَجَازَ فَإِنْ شَرَطَ أَنَّهُمْ أَحْرَارٌ فَالشَّرْطُ أَمْلَكُ وَ عَلَى مَا بَقِيَ مِنَ الْمُكَاتَبَةِ أَدَّاهُ حَتَّى يَسْتَتِمَّ مَا وَقَعَتِ الْمُكَاتَبَةُ عَلَيْهِ وَ إِنَّمَا بَلَغَتِ الْحُرِّيَّةُ فِي النِّصْفِ وَ مَا بَعْدَهُ إِذَا لَمْ يُمْكِنْهُ إِذَا يَبْقَى عَلَيْهِ كَانَ مَمْنُوعاً مِنَ الْبَيْعِ وَ إِنْ مَاتَ أُجْرِيَ مَجْرَى الْأَحْرَارِ وَ بِاللَّهِ التَّوْفِيقُ.
If his liberation is declared, it is valid, and if it is stipulated that they are free, then the stipulation has greater authority. For the remainder of the contract, he must continue to pay until he completes the full amount agreed upon. Freedom takes effect once half is paid and thereafter. If he cannot complete what remains, he cannot be sold. If he dies, he is treated as free. And with God lies success’.[395]
10- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ أَنَّ مُكَاتَباً أَدَّى مُكَاتَبَتَهُ ثُمَّ بَقِيَ عَلَيْهِ وُقِيَّةٌ رُدَّ فِي الرِّقِ.
(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: ‘If a contracted pays off his contract, then an ounce remains upon him, he will be returned to slavery’.[396]
11- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع فِي مُكَاتَبَةٍ أَعَانَهَا زَوْجُهَا عَلَى كِتَابَتِهَا حَتَّى عَتَقَتْ- لَا خِيَارَ لَهَا.
And by this chain, he-asws said: ‘Ali-asws said: ‘Regarding the contracted female, her husband assisted her upon her contract until she is liberated, there is no choice for her (in annulment of the marriage)’.[397]
12- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ بِإِسْنَادِهِ عَنِ الْحَارِثِ بْنِ كَعْبٍ عَنْ أَبِيهِ قَالَ: كَتَبَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع يَسْأَلُهُ عَنْ مُكَاتَبٍ مَاتَ وَ تَرَكَ مَالًا وَ وُلْداً فَكَتَبَ ع إِنْ كَانَ تَرَكَ وَفَاءً بِمُكَاتَبَتِهِ فَهُوَ غَرِيمٌ بِيَدِ مَوَالِيهِ فَيَسْتَوْفُونَ مَا بَقِيَ مِنْ مُكَاتَبَتِهِ وَ مَا بَقِيَ فَلِوُلْدِهِ.
(The book) ‘Kitab Al Garaat’ of Ibrahim Bin Muhammad Al Saqafy – By his chain, from Al Haris Bin Ka’ab, from his father who said,
‘Muhammad Bin Abu Bakr wrote to Amir Al-Momineen-asws asking him-asws about a contracted one who dies and left behind wealth and children. He-asws wrote: ‘If he has left wealth behind, his contractual obligations will be fulfilled for he is indebted in the hand of his guardians, so they will be fulfilling whatever remains of his contract, and whatever remains is for his children’.[398]
باب 124 معنى المولى و فضل الإحسان إليه و معنى السائبة
CHAPTER 124 – MEANING OF ‘AL MAWLA’ AND MERITS OF DOING GOOD TO IT, AND MEANING OF ‘AL-SA’IBA’
1- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِمَيْمُونَةَ بِنْتِ الْحَارِثِ مَا فَعَلْتِ بِجَارِيَتِكِ
(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 to Maymouna-ra daughter of Al-Haris: ‘What did you do with your-ra slave girl?’
قَالَتْ أَعْتَقْتُهَا يَا رَسُولَ اللَّهِ ص
She-asws said, ‘I-asws liberated her, O Rasool-Allah-saww!’
قَالَ إِنْ كَانَتْ لَجِلْدَةً لَوْ كُنْتِ وَصَلْتِ بِهَا رَحِماً.
He-saww said: ‘It would have been sufficient as a merit if you-ra had helped kindred with it!’’[399]
2- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنِ الْعَمْرَكِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لِمَ قُلْتُمْ مَوْلَى الرَّجُلِ مِنْهُ
(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Al Husayn Bin Muhammad, from Ahmad Bin Muhammad Bin Muhammad Al Sayyari, from Al Amraky, from the one who mentioned it,
From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘Why did you-asws say, ‘The ‘Mawla’ (slave) of the man is from him’?’
قَالَ لِأَنَّهُ خُلِقَ مِنْ طِينَتِهِ ثُمَّ فُرِّقَ بَيْنَهُمَا فَرَدَّهُ السَّبْيُ إِلَيْهِ فَعَطَفَ عَلَيْهِ مَا كَانَ فِيهِ مِنْهُ فَأَعْتَقَهُ فَلِذَلِكَ هُوَ مِنْهُ.
He-asws said: ‘Because he (slave) was created from his clay (essence), then there was a separation between the two. So, the captive (slave) has been returned to him. It was inclined to him (master) whatever had been in him (slave) from him. He liberated him, so for that reason he (slave) is from him (master)’.[400]
3- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ مَعِي عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ فَقَالَ لِي مَنْ هَذَا
(The book) ‘Qurb Al Isnaad’ – Ibn Sa’ad, from Al Azdy who said,
‘I entered to see Abu Abdullah-asws and with me was Ali Bin Abdul Aziz. He-asws said to me: ‘Who is this?’
فَقُلْتُ مَوْلَانَا
I said, ‘Our (Mawla) slave’.
فَقَالَ أَعْتَقْتُمُوهُ أَوْ أَبَاهُ
He-asws said: ‘Did you free him or his father?’
I said, ‘But, his father’.
فَقُلْتُ بَلْ أَبَاهُ فَقَالَ هَذَا لَيْسَ مَوْلَاكَ هَذَا أَخُوكَ وَ ابْنُ عَمِّكَ إِنَّمَا الْمَوْلَى الَّذِي جَرَتْ عَلَيْهِ النِّعْمَةُ فَإِذَا جَرَتْ عَلَى أَبِيهِ فَهُوَ أَخُوكَ وَ ابْنُ عَمِّكَ.
He-asws said: ‘This isn’t your ‘Mawla’! This is your brother and your cousin. But rather, the ‘Mawla’ is the one upon whom the bounty (favour) is bestowed. When it flowed upon his father, he is your brother and your cousin.[401]
4- مع، معاني الأخبار قَالَ الصَّادِقُ ع مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْ.
(The book) ‘Ma’any Al Akhbaar’ –
Al-Sadiq-asws said: ‘Mawla (slave) of a people is from themselves’.[402]
5- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ السَّائِبَةِ فَقَالَ الرَّجُلُ يُعْتِقُ غُلَامَهُ وَ يَقُولُ لَهُ اذْهَبْ حَيْثُ شِئْتَ لَيْسَ لِي مِنْ مِيرَاثِكَ شَيْءٌ وَ لَا عَلَيَّ مِنْ جَرِيرَتِكَ شَيْءٌ
(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie who said,
‘Abu Abdullah-asws was asked about ‘Al-Saiba’. He-asws said: ‘The man liberates his slave and says to him: ‘Go wherever you like! There isn’t anything for me from your inheritance, nor upon me is anything from your offences!’
قَالَ وَ يُشْهِدُ شَاهِدَيْنِ.
He-asws said: ‘He should keep two witnesses’.[403]
6- شي، تفسير العياشي عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ السَّائِبَةِ قَالَ انْظُرْ فِي الْقُرْآنِ فَمَا كَانَ فِيهِ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَتِلْكَ يَا عَمَّارُ السَّائِبَةُ الَّتِي لَا وَلَاءَ لِأَحَدٍ مِنَ النَّاسِ عَلَيْهَا إِلَّا اللَّهُ فَمَا كَانَ وَلَاؤُهُ لِلَّهِ فَهُوَ لِرَسُولِ اللَّهِ ص وَ مَا كَانَ وَلَاؤُهُ لِرَسُولِ اللَّهِ ص فَإِنَّ وَلَاءَهُ لِلْإِمَامِ وَ جِنَايَتَهُ عَلَى الْإِمَامِ وَ مِيرَاثَهُ لَهُ.
Tafseer Al Ayyashi – From Amman Bin Abu Al Ahwas who said, ‘
‘I asked Abu Ja’far-asws about ‘Al Sa’aiba’. He-asws said: ‘Look into the Quran. Whatever in it was: and freeing a Momin slave [4:92], so that, O Ammar, is ‘Al-Saiba’ (woman) which there is no guardianship for anyone upon her except Allah-azwj. So, whatever whose guardianship is for Allah-azwj, it is for Rasool-Allah-saww, and whatever whose guardianship is for Rasool-Allah-saww his guardianship is for the Imam-asws, and his offences are upon the Imam-asws (to compensate), and his inheritance is for him-asws’.[404]
باب 125 ما يجوز الحلف به من أسمائه تعالى و عقاب من حلف بالله كاذبا و ثواب الوفاء بالنذر و اليمين
CHAPTER 125 – WHAT IS ALLOWED TO SWEAR WITH HIS-azwj NAMES, THE EXALTED, AND PUNISHMENT OF ONE WHO SWEARS BY ALLAH-azwj FALSELY, AND REWARDS OF BEING LOYAL WITH THE VOW AND THE OATH
1- شا، الإرشاد ج، الإحتجاج رَوَى الشَّعْبِيُ أَنَّهُ سَمِعَ أَمِيرُ الْمُؤْمِنِينَ ع رَجُلًا يَقُولُ وَ الَّذِي احْتَجَبَ بِسَبْعِ طِبَاقٍ
(The book) ‘Al Irshad’, (and) ‘Al Ihtijaj’ –
It is reported by Al-Shaby that Amir Al-Momineen-asws heard a man saying, ‘By the One-azwj Who is veiled by seven layers!’
فَعَلَاهُ بِالدِّرَّةِ ثُمَّ قَالَ يَا وَيْلَكَ إِنَّ اللَّهَ أَجَلُّ مِنْ أَنْ يَحْتَجِبَ عَنْ شَيْءٍ أَوْ يَحْتَجِبَ عَنْهُ شَيْءٌ سُبْحَانَ الَّذِي لَا يَحْوِيهِ مَكَانٌ وَ لا يَخْفى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَ لا فِي السَّماءِ
He-asws pained him with the whip, then said: ‘O woe be to you! Allah-azwj is more Majestic than to be veiled from anything, or anything be veiled from Him-azwj! Glorious is the One-azwj Whom neither does a place contain, nor is anything hidden unto Him-azwj in the earth, nor in the sky!’
The man said, ‘Shall I expiate of my swear, O Amir Al-Momineen-asws?’
فَقَالَ الرَّجُلُ أَ فَأُكَفِّرُ عَنْ يَمِينِي يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَا لَمْ تَحْلِفْ بِاللَّهِ فَتَلْزَمَكَ الْكَفَّارَةُ وَ إِنَّمَا حَلَفْتَ بِغَيْرِهِ.
He-asws said: ‘No! You did not oath by Allah-azwj so the expiation would necessitate you, but rather you swore an oath with other than Him-azwj’.[405]
2- يد، التوحيد مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ خَلَفٍ عَنْ بِشْرِ بْنِ الْحَسَنِ عَنْ عَبْدِ الْقُدُّوسِ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ دَخَلَ السُّوقَ فَإِذَا هُوَ بِرَجُلٍ مُوَلِّيهِ ظَهْرَهُ يَقُولُ لَا وَ الَّذِي احْتَجَبَ بِالسَّبْعِ
(The book) ‘Al Tawheed’ – Muhammad Bin Ibrahim Bin Is’haq, from Ja’far Bin Muhammad Al Hasany, from Muhammad Bin Ali Bin Khalaf, from Bishr Bin Al Hassan, from Abdul Qudous, from Abu Is’haq, from Al Haris Al-Owr,
From Ali-asws Bin Abu Talib-asws, he-asws entered the market and there was a man with his back turned, saying: ‘No! By the One veiled by the seven!’
فَضَرَبَ عَلَى ظَهْرِهِ ثُمَّ قَالَ مَنِ الَّذِي احْتَجَبَ بِالسَّبْعِ
He-asws struck upon his back, then said: ‘Who is the One veiled by the seven?’
قَالَ اللَّهُ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘Allah-azwj, O Amir Al-Momineen-asws!’
قَالَ أَخْطَأْتَ ثَكِلَتْكَ أُمُّكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيْسَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ حِجَابٌ لِأَنَّهُ مَعَهُمْ أَيْنَمَا كَانُوا
He-asws said: ‘You are mistaken, may your mother be bereft of you! Allah-azwj Mighty and Majestic, there isn’t any veil between Him-azwj and His-azwj creation, because He-azwj is with them wherever they may be!’
قَالَ مَا كَفَّارَةُ مَا قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘And what is the expiation of what I said, O Amir Al-Momineen-asws?’
قَالَ أَنْ تَعْلَمَ أَنَّ اللَّهَ مَعَكَ حَيْثُ كُنْتَ
He-asws said: ‘You should know that Allah-azwj is with you wherever you may be!’
قَالَ أُطْعِمُ الْمَسَاكِينَ
He said, ‘Shall I feed the needy?’
قَالَ إِنَّمَا حَلَفْتَ بِغَيْرِ رَبِّكَ.
He-asws said: ‘But rather, you had sworn an oath with other than your Lord-azwj’.[406]
3- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْعَرَّادِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنِ الْحَسَنِ بْنِ فَضْلِ بْنِ الرَّبِيعِ عَنْ أَبِيهِ قَالَ: أَمَرَنِي الْمَنْصُورُ بِإِحْضَارِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَلَمَّا حَضَرَ قَالَ لَهُ أَنْتَ تَزْعُمُ لِلنَّاسِ يَا أَبَا عَبْدِ اللَّهِ أَنَّكَ تَعْلَمُ الْغَيْبَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ahmad Bin Muhammad Bin Isa Al Arrad, from Muhammad Bin Al Hassan Bin Shamoun, from Al Hassan Bin Fazl Bin Al Rabie, from his father who said,
‘Al-Mansour (the caliph) ordered me to present Ja’far-asws Bin Muhammad-asws. When he-asws presented, he said to him-asws, ‘You-asws are alleging to the people, O Abu Abdullah-asws, that you-asws know the ‘Ghayb’ (unseen matters)!’
فَقَالَ جَعْفَرٌ ع مَنْ أَخْبَرَكَ بِهَذَا
Ja’far-asws said: ‘Who informed you with this?’
فَأَوْمَأَ الْمَنْصُورُ إِلَى شَيْخٍ قَاعِدٍ بَيْنَ يَدَيْهِ فَقَالَ جَعْفَرٌ ع لِلشَّيْخِ أَنْتَ سَمِعْتَنِي أَقُولُ هَذَا
Al-Mansour gestured towards an old man seated in front of him. Ja’far-asws said to the old man: ‘You heard me saying this?’
قَالَ الشَّيْخُ نَعَمْ
The old man said, ‘Yes’.
قَالَ جَعْفَرٌ لِلْمَنْصُورِ أَ يَحْلِفُ يَا أَمِيرَ الْمُؤْمِنِينَ
Ja’far-asws said to Al-Mansour: ‘Will he swear an oath, O commander of the faithful?’
فَقَالَ لَهُ الْمَنْصُورُ احْلِفْ
Al-Mansour said to him, ‘Swear an oath!’
فَلَمَّا بَدَأَ الشَّيْخُ فِي الْيَمِينِ- قَالَ جَعْفَرٌ ع لِلْمَنْصُورِ حَدَّثَنِي أَبِي عَنْ أَبِيهِ- عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ- ع أَنَّ الْعَبْدَ إِذَا حَلَفَ بِالْيَمِينِ الَّتِي يُنَزِّهُ اللَّهَ عَزَّ وَ جَلَّ فِيهَا وَ هُوَ كَاذِبٌ امْتَنَعَ اللَّهُ عَزَّ وَ جَلَّ مِنْ عُقُوبَتِهِ عَلَيْهَا فِي عَاجِلَتِهِ لِمَا نَزَّهَ اللَّهَ عَزَّ وَ جَلَّ وَ لَكِنِّي أَنَا أَسْتَحْلِفُهُ
When the old man began the swear, Ja’far-asws said to Al-Mansour: ‘My-asws father-asws narrated to me-asws from his-asws father-asws, from his-asws grandfather-asws, from Amir Al-Momineen-asws: ‘When the servant swears an oath in which he Glorifies Allah-azwj Mighty and Majestic and he is a liar, Allah-azwj Mighty and Majestic Withholds His-azwj Punishment upon it in the current times because he had Glorified Allah-azwj Mighty and Majestic. But, I-asws shall make him swear.
فَقَالَ الْمَنْصُورُ ذَلِكَ لَكَ
Al-Mansour said, ‘That is for you’.
فَقَالَ جَعْفَرٌ ع لِلشَّيْخِ قُلْ أَبْرَأُ إِلَى اللَّهِ مِنْ حَوْلِهِ وَ قُوَّتِهِ وَ أَلْجَأُ إِلَى حَوْلِي وَ قُوَّتِي إِنْ لَمْ أَكُنْ سَمِعْتُكَ تَقُولُ هَذَا الْقَوْلَ
Ja’far-asws said to the old man, ‘Say, ‘I disavow to Allah-azwj from His-azwj Mighty and His-azwj Strength and shelter to my own might and my own strength if I have not heard you-asws say this word!’
فَتَلَكَّأَ الشَّيْخُ فَرَفَعَ الْمَنْصُورُ عَمُوداً كَانَ فِي يَدِهِ فَقَالَ وَ اللَّهِ لَئِنْ لَمْ تَحْلِفْ لَأَعْلُوَنَّكَ بِهَذَا الْعَمُودِ
The old man hesitated, so Al-Mansour raised a baton which was in his hand. He said, ‘By Allah-azwj, if you don’t swear, I will pain you with this baton!’
فَحَلَفَ الشَّيْخُ فَمَا أَتَمَّ الْيَمِينَ حَتَّى دَلَعَ لِسَانَهُ كَمَا يَدْلَعُ الْكَلْبُ وَ مَاتَ لِوَقْتِهِ وَ نَهَضَ جَعْفَرٌ ع.
So, the old man swore the oath. The oath had not completed until his tongue rolled out just as the dog rolls it out, and he died instantly, and Ja’far-asws got up (to leave)’.[407]
أقول: قد مضى تمامه في أبواب تاريخه.
I (Majlisi) say, ‘Its complete version has already passed in the chapter of his-asws history’.
4- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ وَ قَالَ: لَا يُحْلَفُ إِلَّا بِاللَّهِ فَأَمَّا قَوْلُهُ- لَا بَلْ شَانِيكَ فَإِنَّهُ مِنْ قَوْلِ أَهْلِ الْجَاهِلِيَّةِ وَ لَوْ حَلَفَ بِهَذَا أَوْ شِبْهِهِ تُرِكَ أَنْ يَحْلِفَ بِاللَّهِ
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws), he said, ‘And he-asws said: ‘Do not swear except by Allah-azwj. As for his words, ‘No, but by your life’, for it is from the words of the people of the pre-Islamic period, and if he were to swear by this or similar, he should leave swearing by Allah-azwj.
وَ أَمَّا قَوْلُ الرَّجُلِ يَا هَيَاهْ فَإِنَّمَا طَلَبُ الِاسْمِ وَ أَمَّا قَوْلُهُ لَعَمْرُ اللَّهِ وَ لَايْمُ اللَّهِ فَإِنَّمَا هُوَ بِاللَّهِ-
And as for the words of a man, ‘O life’, he is rather seeking the Name; and as for his words, ‘By the life of Allah-azwj’, and I swear by Allah-azwj’, rather it is ‘By Allah-azwj’’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحْلِفُ عَلَى الْيَمِينِ وَ يَنْسَى مَا خَلَاهُ قَالَ هُوَ عَلَى مَا نَوَى.
He said, ‘And I asked him-asws about the man who oaths upon the swear and forgets what preceded it. He-asws said: ‘It is upon what he intended’.[408]
5- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ يَعْلَمُ اللَّهُ لِمَا لَا يَعْلَمُ اللَّهُ اهْتَزَّ الْعَرْشُ إِعْظَاماً لِلَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from Usman Bin Isa, from Khalid Bin Najeeh, from Wahb Bin Abd Rabbih,
From Abu Abdullah-asws having said: ‘One who says, ‘Allah-azwj Knows’ for what Allah-azwj does not know, the Throne shakes in reverence of Allah-azwj Mighty and Majestic’.[409]
6- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَالَ الْعَبْدُ عَلِمَ اللَّهُ فَكَانَ كَاذِباً قَالَ اللَّهُ عَزَّ وَ جَلَّ أَ مَا وَجَدْتَ أَحَداً تَكْذِبُ عَلَيْهِ غَيْرِي.
(The book) ‘Al Amaali’ of A Sadouq – My father, from Sa’ad, from Ibn Isa, from Ibn Fazzal, from Sa’alba, from Abu Jameela, from Ibn Taghlib,
From Abu Abdullah-asws having said: ‘When the servant says, ‘Allah-azwj Knows’, and it was a lie, Allah-azwj Mighty and Majestic Says: “Did you not find anyone to lie upon other than Me-azwj!”’[410]
7- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ وَهْبٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ اللَّهُ يَعْلَمُ فِيمَا لَا يَعْلَمُ اهْتَزَّ الْعَرْشُ إِعْظَاماً لَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Isa, from Usman Bin Isa, from Wahb, from Shihab Bin Abd Rabbih,
From Abu Abdullah-asws having said: ‘One who says, ‘Allah-azwj Knows’, regarding what hedoes not know, the Throne shakes in reverence for Him-azwj’.[411]
8- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي إِنَّ النَّبِيَّ ص نَهَى عَنِ الْيَمِينِ الْكَاذِبَةِ وَ قَالَ إِنَّهَا تَتْرُكُ الدِّيَارَ بَلَاقِعَ
(The book) ‘Al-Amaali’ of Al-Sadouq in a Hadeeth of the prohibitions, the Prophet-saww forbade from the false oath, and said: ‘It leaves the house barren’.
وَ قَالَ مَنْ حَلَفَ بِيَمِينٍ كَاذِبَةٍ صَبْراً لِيَقْطَعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ وَ هُوَ عَلَيْهِ غَضْبَانُ إِلَّا أَنْ يَتُوبَ وَ يَرْجِعَ.
And he-saww said: ‘One who swears a false oath deliberately in order to steal by it, wealth of a Muslim person, will meet Allah-azwj Mighty and Majestic and He-azwj would be Angered upon him, except if he repents and returns (the stolen wealth)’.[412]
9- كِتَابُ الْأَعْمَالِ الْمَانِعَةِ مِنَ الْجَنَّةِ رُوِيَ عَنْ أَبِي أُمَامَةَ الْحَارِثِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَا مِنْ رَجُلٍ اقْتَطَعَ مَالَ امْرِئٍ مُسْلِمٍ بِيَمِينِهِ إِلَّا حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ أَوْجَبَ لَهُ النَّارَ
The book ‘Al Amaal Al Manie Min Al Jannah’ – It is reported from Abu Umama Al Harisy,
Rasool-Allah-saww said: ‘There is none from a man who steals wealth of a Muslim person by his swearing (an oath), except Allah-azwj Prohibits the Paradise to him, and Obligates the Hellfire for him’.
فَقِيلَ يَا رَسُولَ اللَّهِ وَ إِنْ كَانَ شَيْئاً يَسِيراً
It was said, ‘O Rasool-Allah-saww, and even if it was a small thing?’
قَالَ وَ إِنْ كَانَ سِوَاكاً مِنْ أَرَاكٍ.
He-saww said: ‘And even if it was a toothbrush from Arak (tree)’.[413]
10- ثو، ثواب الأعمال ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي كِتَابِ عَلِيٍّ ع ثَلَاثُ خِصَالٍ لَا يَمُوتُ صَاحِبُهُنَّ أَبَداً حَتَّى يَرَى وَبَالَهُنَّ الْبَغْيُ وَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْكَاذِبَةُ يُبَارِزُ اللَّهَ بِهَا
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Al Barqy, from Ibn Mahboub, from Malik Bin Atiya, from Abu Ubeyda,
From Abu Ja’far-asws having said: ‘In the book of Ali-asws – ‘There are three characteristics, their owner does not die ever until he sees their misfortune -The prostitution, and cutting the kinship, and the false oath duelling Allah-azwj with it.
إِنَّ أَعْجَلَ الطَّاعَةِ ثَوَاباً لَصِلَةُ الرَّحِمِ وَ إِنَّ الْقَوْمَ لَيَكُونُونَ فُجَّاراً فَيَتَوَاصَلُونَ فَتَنْمِي أَمْوَالُهُمْ وَ يَبَرُّونَ فَتُزَادُ أَعْمَارُهُمْ
And the act of obedience of quickest reward is maintaining the kinship, and the people could be immoral, but they maintain kinship so their wealth grows, and they are righteous so, their lifespans increased.
وَ وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ لَتَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ يُثْقِلَانِ الرَّحِمَ وَ إِنَّ تَثَقُّلَ [ثِقْلَ] الرَّحِمِ انْقِطَاعُ النَّسْلِ.
And the false oath and cutting the kinship, both makes the house barren from its people, and makes the wombs heavy and the ‘heavy womb’ is termination of the lineage’.[414]
11 جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, similar to it.[415]
12- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُرِ وَ صَدَقَةُ السِّرِّ تُطْفِئُ غَضَبَ الرَّبِّ وَ إِنَّ قَطِيعَةَ الرَّحِمِ وَ الْيَمِينَ الْكَاذِبَةَ لَتَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ يُثْقِلَانِ الرَّحِمَ وَ إِنَّ تَثَقُّلَ الرَّحِمِ انْقِطَاعُ النَّسْلِ.
(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbaat, from Al Batainy, from Abu Baseer,
From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Maintaining the kinship increases in the lifespan, and secret charity extinguishes Wrath of the Lord-azwj, and cutting the kinship and the false oath leave the houses barren from its people, and they make the wombs heavy, and the ‘heavy womb’ is termination of the lineage’.[416]
13- ع، علل الشرائع فِي خُطْبَةِ فَاطِمَةَ ع إِنَّ اللَّهَ جَعَلَ الْوَفَاءَ بِالنَّذْرِ تَعَرُّضاً لِلرَّحْمَةِ.
(The book) ‘Ilal Al Sharaie’ –
In a sermon by (Syeda) Fatima-asws: ‘Allah-azwj has Made the loyalty with the vow an exposure for the Mercy’.[417]
14- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْمِيثَمِيِّ عَنْ بَشِيرٍ الدَّهَّانِ عَمَّنْ ذَكَرَهُ عَنْ مِيثَمٍ رَفَعَهُ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَ لَا أُنِيلُ رَحْمَتِي مَنْ تَعَرَّضَ لِلْأَيْمَانِ الْكَاذِبَةِ وَ لَا أُدْنِي مِنِّي يَوْمَ الْقِيَامَةِ مَنْ كَانَ زَانِياً.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from one of our companions, from Al Mayshami, from Bashir Al Dahhan, from the one who mentioned it, from Meesam raising it,
‘He-asws said: ‘Allah-azwj Mighty and Majestic Said: ‘My-azwj Mercy cannot be achieved by the one who presents the false oath, nor will he come near Me-azwj on the Day of Qiyamah, someone who was an adulterer’.[418]
15 ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ يَعْقُوبَ الْأَحْمَرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ حَلَفَ عَلَى يَمِينٍ وَ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ فَقَدْ بَارَزَ اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba, from Yaqoub Al Ahmar who said,
‘Abu Abdullah-asws said: ‘One who swears an oath while he knows that it is a lie, has duelled Allah-azwj Mighty and Majestic’.[419]
16- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ يَمِينَ الصَّبْرِ الْكَاذِبَةَ تَتْرُكُ الدِّيَارَ بَلَاقِعَ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
From Abu Abdullah-asws, having said: ‘The deliberate false oath leaves the houses barren’.[420]
17- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ فُرَاتٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ الْيَمِينَ الْفَاجِرَةَ فَإِنَّهَا تَدَعُ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Kufi, from Ali Bin Usman, from Muhammad Bin Qurat, from Jabir Bin Yazeed,
From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Beware of the immoral oath for it leaves the houses barren from its people!’[421]
18- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْيَمِينُ الصَّبْرُ الْفَاجِرَةُ تَدَعُ الدِّيَارَ بَلَاقِعَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Abdullah, from Al Qaddah,
From Al Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The deliberate immoral swear leaves the houses barren’.[422]
19- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ مَلِيحِ بْنِ أَبِي بَكْرٍ الشَّيْبَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْيَمِينُ الصَّبْرُ الْكَاذِبَةُ تُورِثُ الْعَقِبَ الْفَقْرَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Abdul Rahman Bin Hammad, from Hanan Bin Sadeyr, from Maleeh Bin Abu Bakr Al Shaybani who said,
‘Abu Abdullah-asws said: ‘The deliberate false oath inherits the consequence of poverty’.[423]
20- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْيَمِينُ الْغَمُوسُ يُنْتَظَرُ بِهَا أَرْبَعِينَ يَوْماً.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufi, from Ali Bin Hammad, from Ibn Abu Yafour,
From Abu Abdullah-asws having said: ‘The oath of perjury will be waited with for forty days (before consequences)’.[424]
21 سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَمَّادٍ مِثْلَهُ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Ali Bin Hammad, similar to it.[425]
22- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ وَ مُحَمَّدِ بْنِ سِنَانٍ وَ ابْنِ الْمُغِيرَةِ جَمِيعاً عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْيَمِينَ الْفَاجِرَةَ لَتُثَقِّلُ الرَّحِمَ
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Yahya Al Khazzaz, and Muhammad Bin Sinan, and Ibn Al Mugheira, altogether from Talha Bin Zayd,
From Abu Abdullah-asws having said: ‘The immoral oath makes the womb heavy’.
قُلْتُ مَا مَعْنَى تُثَقِّلُ الرَّحِمَ
I said, ‘What is the meaning of the ‘heavy womb’?’
قَالَ تُعَقِّمُ
He-asws said: ‘Sterility’.
وَ أَمَّا مُحَمَّدُ بْنُ يَحْيَى فَإِنَّهُ رَوَى يَثْقُلُ فِي الرَّحِمِ.
And as for Muhammad Bin Yahya, he reported, ‘It is heavy in the womb’.[426]
23- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ عَلِيِّ بْنِ جَرِيرٍ عَنِ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْيَمِينُ الْغَمُوسُ الَّتِي تُوجِبُ النَّارَ الرَّجُلُ يَحْلِفُ عَلَى حَقِّ امْرِئٍ مُسْلِمٍ عَلَى حَبْسِ مَالِهِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from Al Bazanty, from Ali Bin Jareer, from one of his companions,
From Abu Abdullah-asws having said: ‘The oath of perjury which obligates the Hellfire is the man swearing upon a right of a Muslim person for withholding his wealth’.[427]
24 سن، المحاسن الْبَزَنْطِيُ مِثْلَهُ.
(The book) ‘Al Mahasin’ – Al Bazanty, similar to it.[428]
25- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ شَيْخٍ مِنْ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ دِيكاً أَبْيَضَ عُنُقُهُ تَحْتَ الْعَرْشِ وَ رِجْلَاهُ فِي تُخُومِ الْأَرْضِ السَّابِعَةِ لَهُ جَنَاحٌ بِالْمَشْرِقِ وَ جَنَاحٌ بِالْمَغْرِبِ- لَا تَصِيحُ الدِّيَكَةُ حَتَّى يَصِيحَ فَإِذَا صَاحَ خَفَقَ بِجَنَاحَيْهِ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Al Hassan, an old man from our companions,
From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted Created a white rooster, its neck is beneath the Throne and its legs are in the borders of the seventh earth. For it there is a wing in the east and a wing in the west. The roosters (in the earth) do not crow until it crows. When it shouts, it flaps its wings.
ثُمَّ قَالَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ الْعَظِيمِ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ
Then it says, ‘Glory be to Allah-azwj! Glory be to Allah-azwj the Magnificent, there isn’t anything like Him-azwj!’
فَيُجِيبُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا آمَنَ بِمَا تَقُولُ مَنْ يَحْلِفُ بِي كَاذِباً.
Allah-azwj Blessed and Exalted Answers it: “He has not believed in what you are saying, the one who swears falsely with Me-azwj!”’[429]
26 سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ.
(The book) ‘Al-Mahasin’ – Muhammad Bin Ali, from Ibn Abu Umeyr, similar to it.[430]
27- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَلَفَ بِاللَّهِ فَلْيَصْدُقْ وَ مَنْ لَمْ يَصْدُقْ فَلَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ فِي شَيْءٍ-وَ مَنْ يُحْلَفُ لَهُ بِاللَّهِ فَلْيَرْضَ وَ مَنْ لَمْ يَرْضَ فَلَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ فِي شَيْءٍ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar,
From Abu Abdullah-asws having said: ‘One who swears by Allah-azwj, let him be truthful, and one who is not truthful, he isn’t in anything from Allah-azwj Mighty and Majestic; and the one whom an oath is sworn for with Allah-azwj, let him be satisfied, and one who is not satisfied, he isn’t in anything from Allah-azwj Mighty and Majestic’.[431]
28- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ يَعْقُوبَ الْأَحْمَرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَلَفَ عَلَى يَمِينٍ وَ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ فَقَدْ بَارَزَ اللَّهَ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Ibn Fazzal, from Sa’alba, from Yaqoub Al Ahmar,
From Abu Abdullah-asws having said: ‘One who swears an oath while he knows that it is a lie, has duelled Allah-azwj’.[432]
29- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ- فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً قَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانَ مِنْ قَوْلِهِمْ كَلَّا وَ أَبِيكَ بَلَى وَ أَبِيكَ فَأُمِرُوا أَنْ يَقُولُوا لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ.
(The book) ‘Tafseer Al Ayyashi’ – From Zurarah,
From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: then mention Allah as you mentioned your forefathers, or with a more intense mentioning [2:200]. He-asws said: ‘The people of the pre-Islamic period, it was from their words, ‘Never, by your father!’, ‘Yes, by your father!’ So, they were Commanded to be saying, ‘No, by Allah-azwj!’, and ‘Yes, by Allah-azwj!’’[433]
30- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ- وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ مِنْ ذَلِكَ قَوْلُ الرَّجُلِ لَا وَ حَيَاتِكَ.
(The book) ‘Tafseer Al Ayyashi’ – from Zurara who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘From that are words of the man, ‘No, by your life!’’[434]
31- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: شِرْكُ طَاعَةٍ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ وَ فُلَانٍ وَ لَوْ لَا اللَّهُ وَ فُلَانٌ وَ الْمَعْصِيَةُ مِنْهُ.
(The book) ‘Tafseer Al Ayyashi’ – From Zurara,
From Abu Ja’far-asws having said: ‘Association (Shirk) in an act of obedience are words of the man, ‘No, by Allah-azwj and so and so!’, and, ‘Had it not been Allah-azwj and so and so!’, and the act of disobedience is from it’.[435]
32- ين، كتاب حسين بن سعيد و النوادر ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع كَثِيراً مَا يَقُولُ وَ اللَّهِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Fazzal, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws used to frequently say: ‘By Allah-azwj!’’[436]
عَلِيٌّ قَالَ: قَرَأْتُ فِي كِتَابِ أَبِي جَعْفَرٍ إِلَى دَاوُدَ بْنِ الْقَاسِمِ إِنِّي جِئْتُ وَ حَيَاتِكَ.
Ali said, ‘I read in a letter of Abu Ja’far-asws to Dawood Bin Al Qasim: ‘I-asws have come, by your life!’’[437]
باب 126 إبرار القسم و المناشدة
CHAPTER 126 – FULFILLING THE VOW AND THE ADJURING
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص أَمَرَهُمْ بِسَبْعٍ عِيَادَةِ الْمَرْضَى وَ اتِّبَاعِ الْجَنَائِزِ وَ إِبْرَارِ الْقَسَمِ وَ تَسْمِيتِ الْعَاطِسِ وَ نَصْرِ الْمَظْلُومِ وَ إِفْشَاءِ السَّلَامِ وَ إِجَابَةِ الدَّاعِي الْخَبَرَ.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-saww had instructed them with seven – consoling the sick, and escorting the funeral, and fulfilling the vow, and naming (Allah-azwj) at the sneeze, and helping the oppressed, and initiating the greeting, and answering the inviter (to a meal)’ – the Hadeeth.[438]
2 ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنْ أَبِي الْعَبَّاسِ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ الصَّبَّاحِ عَنْ جَرِيرٍ عَنْ أَبِي إِسْحَاقَ الشَّيْبَانِيِّ عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ عَنْ مُعَاوِيَةَ بْنِ سُوَيْدٍ عَنِ الْبَرَاءِ بْنِ عَازِبٍ مِثْلَهُ
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Abu Al Abbas Al Saqafy, from Muhammad Bin Al Sabbah, from Jareer, from Abu Is’haq Al Shaybani, from Ash’as Bin Abu Al Sha’sa, from Muawiya Bin Suweyd, from Al Bara’a Bin Aazib, similar to it.[439]
3- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُقْسِمُ عَلَى الرَّجُلِ فِي الطَّعَامِ أَوْ نَحْوِهِ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ إِنَّمَا أَرَادَ إِكْرَامَهُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hafs,
From Abu Abdullah-asws regarding the man who vows upon the man regarding the meal, or approximate to it. He-asws said: ‘There isn’t anything upon him. But rather he intended to honour him’.[440]
[1] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 1
[2] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 2
[3] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 3
[4] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 4
[5] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 5
[6] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 6
[7] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 7
[8] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 8
[9] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 9
[10] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 10
[11] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 11
[12] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 12
[13] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 13
[14] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 14
[15] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 15
[16] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 16
[17] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 17
[18] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 138 a
[19] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 18 b
[20] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 19
[21] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 20
[22] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 21
[23] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 22
[24] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 23
[25] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 24
[26] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 25
[27] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 26
[28] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 27
[29] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 28
[30] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 29
[31] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 30
[32] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 31
[33] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 32
[34] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 33
[35] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 34
[36] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 35
[37] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 36
[38] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 37
[39] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 38
[40] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 39
[41] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 40
[42] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 41
[43] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 42
[44] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 43
[45] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 44
[46] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 45
[47] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 46
[48] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 47
[49] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 48
[50] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 49
[51] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 50
[52] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 51
[53] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 52
[54] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 53
[55] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 54
[56] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 55
[57] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 56
[58] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 57
[59] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 58 a
[60] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 58 b
[61] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 59
[62] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 60
[63] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 61
[64] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 62
[65] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 63
[66] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 64
[67] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 65
[68] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 66
[69] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 67
[70] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 68
[71] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 69
[72] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 70
[73] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 71
[74] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 72
[75] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 73
[76] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 74
[77] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 75
[78] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 76
[79] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 77
[80] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 78
[81] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 79
[82] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 80
[83] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 81
[84] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 82
[85] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 83
[86] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 84
[87] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 85
[88] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 86
[89] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 87
[90] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 88
[91] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 89
[92] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 90
[93] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 107 H 91
[94] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 1
[95] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 2
[96] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 3
[97] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 4
[98] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 5
[99] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 6
[100] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 7
[101] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 8
[102] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 9
[103] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 10
[104] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 11
[105] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 12
[106] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 13
[107] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 14
[108] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 15 a
[109] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 15 b
[110] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 16
[111] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 17
[112] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 18
[113] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 19
[114] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 20
[115] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 21
[116] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 22
[117] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 23
[118] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 24
[119] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 25
[120] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 26
[121] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 27
[122] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 28
[123] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 29
[124] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 108 H 30
[125] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 109 H 1
[126] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 110 H 1
[127] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 110 H 2
[128] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 110 H 3
[129] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 110 H 4
[130] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 110 H 5
[131] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 110 H 6
[132] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 111 H 1 a
[133] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 111 H 1 b
[134] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 111 H 2
[135] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 111 H 3
[136] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 111 H 4
[137] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 111 H 5
[138] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 1
[139] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 2
[140] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 3
[141] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 4
[142] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 5
[143] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 6
[144] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 7
[145] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 8
[146] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 9
[147] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 10 a
[148] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 10 b
[149] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 11
[150] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 12
[151] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 13
[152] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 14
[153] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 15
[154] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 16
[155] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 17
[156] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 18
[157] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 19
[158] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 20
[159] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 21
[160] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 22
[161] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 23
[162] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 24
[163] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 25
[164] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 26
[165] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 27
[166] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 28
[167] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 29
[168] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 30
[169] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 31
[170] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 32
[171] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 33
[172] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 34
[173] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 35
[174] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 36
[175] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 37
[176] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 38
[177] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 39
[178] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 40
[179] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 41
[180] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 42
[181] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 43
[182] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 44
[183] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 45
[184] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 46
[185] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 47
[186] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 48
[187] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 49
[188] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 50
[189] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 51
[190] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 52
[191] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 53
[192] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 54
[193] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 55
[194] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 56
[195] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 57
[196] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 58
[197] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 59
[198] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 60
[199] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 61
[200] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 62
[201] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 63
[202] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 64
[203] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 65
[204] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 66
[205] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 67
[206] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 68
[207] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 69
[208] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 70
[209] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 71
[210] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 72
[211] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 73
[212] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 74
[213] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 75
[214] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 76
[215] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 77
[216] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 78
[217] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 79
[218] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 80
[219] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 81
[220] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 82
[221] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 83
[222] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 84
[223] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 85
[224] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 86
[225] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 87
[226] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 88
[227] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 89
[228] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 112 H 90
[229] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 91
[230] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 92
[231] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 93
[232] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 1
[233] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 2
[234] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 3
[235] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 4
[236] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 3
[237] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 113 H 4
[238] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 114 H 1
[239] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 114 H 2
[240] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 114 H 3
[241] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 114 H 4
[242] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 114 H 5
[243] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 114 H 6
[244] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 115 H 1
[245] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 1
[246] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 2 a
[247] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 2 b
[248] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 3
[249] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 4
[250] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 5
[251] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 6
[252] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 7
[253] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 8
[254] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 116 H 9
[255] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 1
[256] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 2
[257] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 3
[258] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 4
[259] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 5
[260] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 6
[261] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 7
[262] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 8
[263] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 9
[264] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 10
[265] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 11
[266] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 12
[267] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 13
[268] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 14
[269] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 15
[270] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 16
[271] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 17
[272] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 18
[273] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 19
[274] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 20
[275] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 21
[276] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 22
[277] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 23
[278] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 117 H 24
[279] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 1
[280] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 2
[281] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 3
[282] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 4
[283] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 5
[284] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 6
[285] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 7
[286] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 8 a
[287] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 8 b
[288] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 9
[289] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 10
[290] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 11
[291] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 12
[292] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 13
[293] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 118 H 14
[294] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 1
[295] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 2
[296] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 3
[297] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 4
[298] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 5
[299] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 6
[300] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 7
[301] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 8
[302] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 9
[303] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 10
[304] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 11
[305] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 12
[306] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 13
[307] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 14
[308]Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 15
[309] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 16
[310] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 17
[311] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 18
[312] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 19
[313] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 20
[314] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 21
[315] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 22 a
[316] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 22 b
[317] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 23
[318] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 24
[319] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 25
[320] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 26
[321] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 27
[322] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 28
[323] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 29
[324] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 30
[325] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 31
[326] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 32
[327] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 33
[328] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 34
[329] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 35
[330] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 36
[331] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 37
[332] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 38
[333] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 39
[334] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 40
[335] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 41
[336] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 42
[337] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 43
[338] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 44
[339] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 45
[340] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 46
[341] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 47
[342] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 48
[343] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 119 H 49
[344] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 1
[345] The one abstaining from marriage and sexual relations, typically for religious reasons:
[346] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 2
[347] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 3
[348] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 4
[349] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 5
[350] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 6
[351] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 7
[352] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 8
[353] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 9
[354] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 10
[355] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 11
[356] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 12
[357] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 13
[358] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 14
[359] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 15 a
[360] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 15
[361] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 120 H 16
[362] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 1
[363] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 2
[364] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 3
[365] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 4
[366] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 5
[367] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 6
[368] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 7
[369] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 8
[370] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 9
[371] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 10
[372] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 11
[373] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 12
[374] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 13
[375] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 15
[376] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 16
[377] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 17
[378] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 18
[379] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 19
[380] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 20
[381] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 21
[382] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 121 H 22
[383] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 122 H 1
[384] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 122 H 2
[385] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 122 H 3
[386] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 122 H 4
[387] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 1
[388] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 2
[389] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 3
[390] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 4
[391] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 5
[392] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 6
[393] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 7
[394] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 8
[395] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 9
[396] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 10
[397] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 11
[398] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 123 H 12
[399] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 124 H 1
[400] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 124 H 2
[401] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 124 H 3
[402] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 124 H 4
[403] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 124 H 5
[404] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 124 H 6
[405] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 1
[406] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 2
[407] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 3
[408] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 4
[409] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 5
[410] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 6
[411] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 7
[412] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 8
[413] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 9
[414] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 10
[415] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 11
[416] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 12
[417] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 13
[418] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 14
[419] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 15
[420] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 16
[421] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 17
[422] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 18
[423] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 19
[424] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 20
[425] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 21
[426] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 22
[427] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 23
[428] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 24
[429] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 25
[430] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 26
[431] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 27
[432] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 28
[433] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 29
[434] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 30
[435] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 31
[436] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 32 a
[437] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 125 H 32 b
[438] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 126 H 1
[439] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 126 H 2
[440] Bihar Al-Anwaar V 101 – The Book of Contracts and Declarations – CH 126 H 3