الكافي- ط الاسلامية — Volume 5, Page 418
[١]يدل على حرمة بنت اللائط على ابن المفعول و بالعكس و لم يقل به أحد من الاصحاب و الأحوط الترك.( آت)
[٢]حمل على ما إذا كان قبل التزويج و إن كان ظاهر الرواية وقوعه بعده.( آت)
[٣]حمل على الجماع بل هو الظاهر و المشهور بين الاصحاب عدم التحريم بدون الوطى و ذهب الشيخ في بعض كتبه الى أنّه يكفى في التحريم اللمس و النظر الى ما لا يحل لغير المالك النظر إليه و حملت الاخبار على الكراهية.( آت)
[٤]يدل على مذهب الشيخ و حمل في المشهور على الكراهة.( آت)
Same indexed hadith alkafi-9756; it ends on this printed page after beginning on pages 417-418.
كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَأَتَاهُ رَجُلٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ مَا تَرَى فِي شَابَّيْنِ كَانَا مُضْطَجِعَيْنِ فَوُلِدَ لِهَذَا غُلَامٌ وَ لِلْآخَرِ جَارِيَةٌ أَ يَتَزَوَّجُ ابْنُ هَذَا ابْنَةَ هَذَا قَالَ فَقَالَ نَعَمْ سُبْحَانَ اللَّهِ لِمَ لَا يَحِلُّ فَقَالَ إِنَّهُ كَانَ صَدِيقاً لَهُ قَالَ فَقَالَ وَ إِنْ كَانَ فَلَا بَأْسَ قَالَ فَقَالَ فَإِنَّهُ كَانَ يَفْعَلُ بِهِ قَالَ فَأَعْرَضَ بِوَجْهِهِ [عَنْهُ] ثُمَّ أَجَابَهُ وَ هُوَ مُسْتَتِرٌ بِذِرَاعَيْهِ فَقَالَ إِنْ كَانَ الَّذِي كَانَ مِنْهُ دُونَ الْإِيقَابِ فَلَا بَأْسَ أَنْ يَتَزَوَّجَ وَ إِنْ كَانَ قَدْ أَوْقَبَ فَلَا يَحِلُّ لَهُ أَنْ يَتَزَوَّجَ.
3. Ali ibn Ibrahim has narrated from his father or from Muhammad ibn Ali from Musa ibn Sa‘dan from certain persons of his people who have said the following: “Once I was with abu ‘Abd Allah (a.s.), when a man came and said, ‘I pray to Allah to keep my soul in service for your cause, if two young men slept together and one has a son and the other has a daughter; if his son could marry the other man’s daughter.’ He (the narrator) has said that he (the Imam) said, ‘Yes, Allah is free of all defects, why can it be unlawful?’ The man said they were friends. He (the Imam) said, ‘Even if such is the case it is not unlawful.’ The man said, ‘He was doing to him.’ He (the Imam) turned away his face then, while covering his face with his arms, said, ‘Even if it was what it was without doing the hole it is not unlawful to marry but if awqaba (made a hole in him) then marriage is not lawful.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
[1]يدل على حرمة بنت اللائط على ابن المفعول و بالعكس و لم يقل به أحد من الاصحاب و الأحوط الترك.( آت)ص 418
إِذَا أَوْقَبَهُ فَقَدْ حَرُمَتْ عَلَيْهِ الْمَرْأَةُ.
4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who have said the following: About the case of a man who goes to his brother-in-law, abu ‘Abd Allah (a.s.), has said, If he has made hole in him his wife becomes unlawful for him.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
[2]حمل على ما إذا كان قبل التزويج و إن كان ظاهر الرواية وقوعه بعده.( آت)ص 418
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَلَامَسَهَا قَالَ مَهْرُهَا وَاجِبٌ وَ هِيَ حَرَامٌ عَلَى أَبِيهِ وَ ابْنِهِ.
1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from af-Halabiy who has said the following: “This is concerning my question before abu ‘ Abd Allah (a.s.), about the case of a man who marries a woman and has touched her. He (the Imam) said, ‘Her mahr (dower) is obligatory and she becomes unlawful for marriage to his father and his son.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
[3]حمل على الجماع بل هو الظاهر و المشهور بين الاصحاب عدم التحريم بدون الوطى و ذهب الشيخ في بعض كتبه الى أنّه يكفى في التحريم اللمس و النظر الى ما لا يحل لغير المالك النظر إليه و حملت الاخبار على الكراهية.( آت)ص 418
سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع- عَنِ الرَّجُلِ تَكُونُ لَهُ الْجَارِيَةُ فَيُقَبِّلُهَا هَلْ تَحِلُّ لِوَلَدِهِ قَالَ بِشَهْوَةٍ قُلْتُ نَعَمْ قَالَ فَقَالَ مَا تَرَكَ شَيْئاً إِذَا قَبَّلَهَا بِشَهْوَةٍ ثُمَّ قَالَ ابْتِدَاءً مِنْهُ إِنْ جَرَّدَهَا وَ نَظَرَ إِلَيْهَا بِشَهْوَةٍ حَرُمَتْ عَلَى أَبِيهِ وَ ابْنِهِ قُلْتُ إِذَا نَظَرَ إِلَى جَسَدِهَا فَقَالَ إِذَا نَظَرَ إِلَى فَرْجِهَا وَ جَسَدِهَا بِشَهْوَةٍ حَرُمَتْ عَلَيْهِ.
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il who has said the following: “I once asked al-Rida’ (a.s.), about the case of a man who had a slave-girl and he kissed her; if she was lawful for his sons. He (the Imam) asked, ‘Was it with lust?’ I replied, ‘Yes, it was with lust.’ He (the Imam) said, ‘He then has left nothing if he has kissed with lust.’ He (the Imam) then initiating said, ‘If he makes her bare and looks at her with lust she becomes unlawful to marry for his father and his son.’ I then asked, ‘What happens if he looks at her body?’ He (the Imam) said, ‘If he looks at her vagina and body with lust she becomes unlawful for him.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
[4]يدل على مذهب الشيخ و حمل في المشهور على الكراهة.( آت)ص 418
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَنْظُرُ إِلَى الْجَارِيَةِ يُرِيدُ شِرَاهَا أَ تَحِلُّ لِابْنِهِ فَقَالَ نَعَمْ إِلَّا أَنْ يَكُونَ نَظَرَ إِلَى عَوْرَتِهَا.
3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who looks at a slave-girl whom he wants to buy; if she is lawful for his son. He (the Imam) said, ‘Yes, she is lawful unless he has looked at her private organs.”’
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
Complete indexed hadith starts here; printed across pages 418-419.
سُئِلَ أَبُو عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ عَنْ رَجُلٍ اشْتَرَى جَارِيَةً وَ لَمْ يَمَسَّهَا فَأَمَرَتِ امْرَأَتُهُ ابْنَهُ وَ هُوَ ابْنُ عَشْرِ سِنِينَ أَنْ يَقَعَ عَلَيْهَا فَوَقَعَ عَلَيْهَا فَمَا تَرَى فِيهِ فَقَالَ أَثِمَ الْغُلَامُ وَ أَثِمَتْ أُمُّهُ وَ لَا أَرَى لِلْأَبِ إِذَا قَرِبَهَا الِابْنُ أَنْ يَقَعَ عَلَيْهَا قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ لَهُ جَارِيَةٌ فَيَضَعُ أَبُوهُ يَدَهُ عَلَيْهَا مِنْ شَهْوَةٍ أَوْ يَنْظُرُ مِنْهَا إِلَى مُحَرَّمٍ مِنْ شَهْوَةٍ فَكَرِهَ أَنْ يَمَسَّهَا ابْنُهُ.
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Yahya al-Kahiliy who has said the following: “Once abu ‘Abd Allah (a.s.), was asked, when I was with him (the Imam), about the case of a man who bought a slave-girl but did not touch her. His wife commanded his son, who was ten years old, to fall on her (for sexual intercourse) and he did it, now what do you say about it. He (the Imam) said, ‘The boy has sinned as well as his mother and it is not permissible for the father, after his son’s going near her, to fall on her.’ I then asked him (the Imam) about the case of a man who has a slave-girl and his father places his hand on her with lust or looks where it is not permissible to look with lust. He (the Imam) disliked his son’s touching her.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
[1]يدل على أن زنا الابن بالجارية قبل دخول الأب يوجب التحريم على الأب و إن كان الابن صغيرا بل لا يبعد القول بأن هذا أظهر في التحريم لان فعله لا يوصف بالحرمة و لا يمكن مقايسة الكبير عليه و ربما يستدل على ما هو المشهور من عدم تحريم الملموسة و المنظورة لظاهر لفظ الكراهة و فيه نظر اذ الكراهة في الاخبار غير ظاهرة في المعنى المشهور.( آت)ص 419