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Hadith.4416 - It is narrated from Abu al-Maghra from Al-Halabi who said that Abu Abdullah (as), said: "A woman who openly commits adultery should not be married, nor should a man who openly commits adultery be given in marriage, unless repentance is known from both of them."
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Hadith.4417 - It is narrated by Dawood bin Sirhan from Zurarah, who said that Abu Abdullah (as), was asked about the saying of Allah (swt), the Almighty and Majestic: "The adulterer does not marry except an adulteress or a polytheist, and the adulteress does not marry except an adulterer or a polytheist." (Surah An-Nur 24:3) Imam (as) said: "They are women known for adultery and men known for adultery, who have been publicly infamous for committing adultery and are recognized for it. Today, people in such a situation, whether the prescribed punishment for adultery has been carried out on them or they are publicly known for adultery, should not be married until their repentance is established."
[1]الطريق صحيح، و رواه الكليني ج 5 ص 354 في الضعيف لمكان سهل بن زياد، و قوله« و الناس اليوم- الخ» يعنى أن الآية نزلت فيمن كان متّهما بالزنا على عهد النبيّ صلّى اللّه عليه و آله و لكن حكمها باق الى اليوم ليست بمنسوخة كما ظنّ قوم.( الوافي).ص 406
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Hadith.4418 - Imam (as) said: "Beware of marrying women who have been divorced three times in a single sitting, for they are still considered to have spouses."
[2]رواه في الخصال مسندا، و رواه الكليني ج 5 ص 434 بسند ضعيف كالشيخ عن على بن حنظلة، و اتفق الاصحاب على أن الطلاق المتعدّد بلفظ واحد كالثلاث لا يقع مجموعة و أنّه يشترط لوقوع العدد تخلل الرجعة، و لكن اختلفوا في أنّه يقع باطلا من رأس أو يقع منه واحدة و يلغو الزائد، فذهب الاكثر الى الثاني و به روايات، و ذهب المرتضى و ابن أبي عقيل و ابن حمزة الى الأول، و الخبر يدلّ على مذهبهم، و قال المولى المجلسيّ:« ظاهر الاصحاب اطباقهم على صحة ما صدر عن المخالفين صحيحا بزعمهم» و الخبر يدلّ بظاهره على ما إذا كان المطلق من غير أهل مذهبنا.ص 406
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Hadith.4419 - Hafs ibn Al-Bakhtari narrated from Ishaq ibn Ammar, from Abu Abdullah (as), regarding a man who wishes to marry a woman who has been divorced three times. Imam (as) said: "He should leave her until she experiences a menstrual period and becomes pure. Then he should go to her husband along with two men and ask him, 'Have you divorced so-and-so?' If he says yes, he should leave her for three months and then propose marriage to her himself."
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Hadith.4420 - And in another narration, Imam (as) said: "Indeed, your triple divorce does not become permissible for others, but their divorce becomes permissible for you because you do not consider the triple divorce as binding, whereas they deem it obligatory."
[5]روى الشيخ في التهذيبين في القوى عن محمّد بن عبد اللّه العلوى قال:« سألت-- الرضا عليه السلام عن تزويج المطلقات ثلاثا، فقال لي: ان طلاقكم لا يحل لغيركم و طلاقهم يحل لكم، لانكم لا ترون الثلاث شيئا و هم يوجبونها».ص 406
[1]رواه المؤلّف في معاني الأخبار ص 263 في حديث مسند. و في الشرائع« و لو كان المطلق مخالفا يعتقد الثلاث لزمته» و قال في المسالك: هكذا وردت النصوص، و لا فرق في الحكم على المخالف بوقوع ما يعتقده بين الثلاث و غيرها ممّا لا يجتمع شرائطه عندنا كتعليقه على الشرط و وقوعه بغير اشهاد، و مع الحيض، و باليمين، و بالكتابة مع النية و غير ذلك و ظاهر الاصحاب الاتفاق على الحكم.ص 407
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Hadith.4422 - And Al-Hasan ibn Mahbub narrated from Muawiyah ibn Wahb and others of our companions, from Abu Abdullah (as). He said: I asked Imam (as) about a believing man marrying a Jewish or Christian woman. Imam (as) replied: "If he has access to a Muslim woman, what need does he have for a Jewish or Christian woman?" I said: "He may have affection for her." Imam (as) said: "If he does so, then he must prevent her from drinking wine and eating pork, and know that there is a deficiency in his religion for marrying her."
[2]مروى في الكافي ج 5 ص 356 و في التهذيب و الاستبصار في الصحيح و في جميعها« و اعلم أن عليه في دينه غضاضة» و الغضاضة: الذلة و المنقصة، و ظاهر الخبر كراهة تزويج الكتابية بالشرط المذكور و حمل على المتعة، و أجمع العلماء كافة على عدم جواز تزويج غير الكتابية من أصناف الكفّار و اختلفوا في الكتابية على أقوال: اختار المصنّف و ابن أبي عقيل الجواز مطلقا دواما و متعة، و اختار السيّد المرتضى التحريم مطلقا و قواه ابن إدريس، و اختار ابن حمزة و ابن البرّاج جواز المتعة اختيارا و الدوام اضطرارا، و اختار أبو الصلاح و سلار و أكثر المتأخرين جواز المتعة و تحريم الدوام، و اختار ابن الجنيد عدم الجواز مطلقا اختيارا و جوازه اضطرارا مطلقا.ص 407
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Hadith.4423 - Al-Hasan ibn Mahbub narrated from Al-Ala ibn Razin, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as). He said: I asked Imam (as) about a Muslim man marrying a Magian (Zoroastrian) woman. Imam (as) replied: "No, but if he has a Magian bondwoman, then there is no harm in having relations with her while practicing withdrawal, and he should not seek to have a child with her."
[3]ألحق الاصحاب المجوس بأهل الكتاب، و قال المصنّف في الهداية و تزويج المجوسية و الناصبية حرام و الخبر رواه الكليني ج 5 ص 357 بدون الذيل، و كذا الشيخ-- في التهذيب، و رواه الحسين بن سعيد بتمامه في الصحيح كما في البحار.ص 407
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Hadith.4424 - Al-Hasan ibn Mahbub narrated from Sulayman al-Hammar, from Abu Abdullah (as), who said: "It is not appropriate for a Muslim man among you to marry a Nasibi woman, nor to give his daughter in marriage to a Nasibi man, nor to leave her with him."
[1]سليمان الحمار غير مذكور في الرجال و روى الكليني في الصحيح عن فضيل بن يسار عن أبي عبد اللّه عليه السلام قال:« لا يتزوج المؤمن الناصبة المعروفة بذلك» و لا خلاف في عدم جواز تزويج الناصبى و الناصبية و اختلف في غيرهم من أهل الخلاف.ص 408
[2]ظاهره الكراهة و حمله المصنّف على الحرمة للاخبار.ص 408
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Hadith.4425 - The Prophet, peace and blessings be upon him and his family, said: "Two groups from my nation have no share in Islam: those who harbor enmity against my household and declare war against them, and those who are extreme in religion and deviate from it."
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Hadith.4426 - Safwan narrated from Zurara, who reported from Abu Abdullah (as), that he said: "Marry among those who are doubtful (in faith), but do not give them your daughters in marriage, for the woman adopts the manners of her husband and he compels her to follow his religion."
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Hadith.4427 - Al-Hasan ibn Mahbub narrated from Yunus ibn Yaqub, who reported from Humran ibn Ayan: Some of his family members were seeking to marry, but they could not find a woman they deemed suitable. This matter was mentioned to Abu Abdullah (as), who said: "Where are you regarding the simple and innocent women, those who know nothing?" I said: "But people say that humanity is divided into two types: believer and disbeliever." Imam (as) replied: "Then where are those about whom Allah (swt) said: 'They mixed a righteous deed with another that was evil.' (Surah At-Tawbah, 9:102) and where are those who are 'deferred until Allah's (swt) command,' (Surah At-Tawbah, 9:106), awaiting for Allah's (swt) pardon?"
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Hadith.4428 - Yaqub ibn Yazid narrated from Al-Husayn ibn Bashshar Al-Wasiti, who said: I wrote to Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as) saying: "I have a relative who has proposed to my daughter, but he has bad character." Imam (as) replied: "Do not marry her to him if he has bad character."
[1]يدل على جواز ترك اجابة الكفؤ إذا كان سيئ الخلق و يؤيده الاخبار المتقدمة من قوله عليه السلام« ممّن ترضون خلقه» و ان احتمل أن يكون المراد به الدين لكن الدين مذكور معه و التأسيس أولى من التأكيد.( م ت).ص 409
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Hadith.4429 - Al-Hasan ibn Mahbub narrated from Jamil ibn Salih, from Zurara, who said: I heard Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) say: "I do not like for a Muslim man to marry a woman who would be a co-wife to his mother, with someone other than his father."
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Hadith.4430 - Muhammad ibn Ismail ibn Bazi reported that he asked Imam Ali ibn Musa Ar-Ridha (as), about a woman who had been afflicted with drinking wine and became intoxicated, then married herself to a man while in her intoxicated state. When she sobered up, she denied it but then assumed that the marriage might be binding, so she remained with the man out of caution based on that marriage. He asked whether this was lawful for her or if the marriage was invalid due to the intoxication, and whether the man had any claim over her. Imam (as) said: "If she remained with him after she sobered up, then that is her consent." He then asked: "Does such a marriage become valid for her?" Imam (as) replied: "Yes."
[3]قال في المسالك: شرط صحة العقد القصد إليه فالسكران الذي بلغ به السكر حدا زال عقله و ارتفع قصده نكاحه باطل كغيره من العقود سواء في ذلك الذكر و الأنثى هذا هو الأقوى على ما يقتضيه القواعد الشرعية و متى كان كذلك و عقد في هذه الحالة يقع العقد باطلا فلا تنفعه اجازته بعد الافاقة لان الاجازة لا يصحح ما وقع باطلا من أصله و الرواية عمل بمضمونها الشيخ في النهاية و من تبعه، و له عذر من حيث صحّة سندها و لمن خالفها عذر من حيث مخالفتها للقواعد الشرعية، و الأولى اطراح الرواية-، انتهى، و قال سلطان العلماء:ص 409
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Hadith.4431 - Amr ibn Shimr reported from Jabir, who said: I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as), about the midwife, whether it is permissible for the child she delivered to marry her. Imam (as) replied: "No, nor her daughter. She is like one of his mothers."
[1]قال المصنّف في المقنع:« لا تحل القابلة للمولود و لا ابنتها و هي كبعض أمهاته» و ظاهره التحريم، و المشهور كراهة نكاح القابلة و بنتها و خصها الشيخ و المحقق و جماعة بالقابلة المربية.ص 410
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Hadith.4432 - It is narrated from Mu'awiyah ibn 'Ammar that Abu Abdullah (as) said: "If she only received (the child) and then left, then midwives are more common than that. But if she received and raised (the child), then she becomes prohibited for him."
[2]أي مرت الى سبيلها و لم تشتغل بالتربية كما كان فعل أكثرهن.ص 410
[3]حمل الشيخ الحرمة على الكراهة لصحيحة البزنطى أو موثقته عن الرضا عليه السلام قال: قلت له:« يتزوج الرجل المرأة التي قبلته؟ فقال: سبحان اللّه ما حرم اللّه عليه من ذلك» و يمكن حمل التربية على الرضاع و تكون كناية عنه فحينئذ قوله« حرمت» محمول على ظاهره.ص 410
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Hadith.4433 - It is narrated from Al-Hasan ibn Mahbub, from Yunus ibn Ya'qub, who said: I asked Abu Abdullah (as) about a person in the state of ihram getting married. Imam (as) said: "No, and one in the state of ihram cannot perform the marriage of someone who is not in ihram."
[5]لعل المراد ما رواه الكليني ج 4 ص 372 في الحسن كالصحيح عن معاوية بن عمار مقطوعا قال:« المحرم لا يتزوج و لا يزوج فان فعل فنكاحه باطل» أو ما رواه في الموثق كالصحيح عن الحسن بن عليّ عن بعض أصحابنا عن أبي عبد اللّه عليه السلام قال:« المحرم لا ينكح و لا ينكح و لا يخطب و لا يشهد النكاح و ان نكح فنكاحه باطل» و ما تضمنه من الاحكام مقطوع به في كلام الاصحاب.ص 410
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Hadith.4435 - And it is narrated from Al-Hasan ibn Mahbub, from Abdullah ibn Sinan, from Abu Abdullah (as) regarding a man who has a female slave, strips her, and looks at her body with lustful intent, whether she becomes unlawful for his father, and if the father does the same, whether she becomes unlawful for his son. Imam (as) said: "If he looks at her with lustful intent and sees from her what is unlawful for others to see, she becomes unlawful for his son. And if the son does the same, she becomes unlawful for the father."
[6]المسألة اختلافية لاختلاف النصوص قال في المسالك: إذا ملك الرجل أمة و لمسها أو نظر منها الى ما يحرم على غيره النظر إليها كالنظر الى ما عدا الوجه و الكفين و ما يبدو-- منها غالبا و لمسه فهل تحرم بذلك على أبيه و ابنه؟ فيه أقوال، أحدها عدم التحريم مطلقا لكنه يكره و هو اختيار المحقق و العلامة في غير المختلف و التذكرة للاصل و عموم« وَ أُحِلَّ لَكُمْ ما وَراءَ ذلِكُمْ» و« ما مَلَكَتْ أَيْمانُكُمْ»* و موثقة عليّ بن يقطين عن الكاظم عليه السلام( التهذيب ج 2 ص 195)« فى الرجل يقبل الجارية و يباشرها من غير جماع داخل أو خارج أ تحل لابنه أو لابيه، قال: لا بأس». و ثانيها التحريم عليهما اختاره الشيخ و أتباعه و العلامة في المختلف و مال إليه في التذكرة و جماعة لان المملوكة حليلة فتدخل في عموم« وَ حَلائِلُ أَبْنائِكُمُ» خرج منه ما إذا لم ينظر إليها و يلمس على الوجه المذكور، فيبقى الباقي داخلا في العموم و لصحيحة محمّد بن إسماعيل في الكافي ج 5 ص 418« سألت أبا الحسن الرضا عليه السّلام عن الرجل تكون عنده الجارية فيقبلها هل تحل لولده؟ قال: بشهوة؟ قلت: نعم، قال: ما ترك شيئا إذا قبلها بشهوة، ثمّ قال ابتداء منه؛ ان جردها و نظر إليها بشهوة حرمت على أبيه و ابنه، قلت: إذا نظر الى جسدها؟ فقال: إذا نظر الى فرجها و جسدها بشهوة حرمت عليه» و نحوها خبر عبد اللّه بن سنان. و ثالثها أن النظر و اللمس يحرمان منظورة الأب و ملموسته على ابنه دون العكس و هو قول المفيد- رحمه اللّه- لصحيحة محمّد بن مسلم( الكافي ج 5 ص 419) عن أبي عبد اللّه( ع) قال:« إذا جرد الرجل الجارية و وضع يده عليها فلا تحل لابنه». و القول الوسط هو الاوسط لان تحريمها على الابن لا يدلّ على اختصاصه به فيمكن استفادة تحريمها على الأب من الخبرين السابقين فلا منافاة بين أخبار التحريم فسقط القول الأخير و بقى الكلام في الاولين- ثم رجّح أخبار التحريم سندا و متنا بوجوه ليس هنا موضع ذكرها.ص 410
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Hadith.4436 - And it is narrated from Al-Hasan ibn Mahbub, from Ali ibn Ri'ab, from Abu Ubaydah Al-Hadhdha' that he said: I heard Abu Abdullah (as) say: "A woman cannot be married alongside her paternal aunt, nor alongside her maternal aunt, nor alongside her sister through breastfeeding." Imam (as) also said: "Indeed, Imam Ali ibn Abi Talib (as) mentioned the daughter of Hamza to the Messenger of Allah (swt) (peace be upon him and his family). The Prophet (peace be upon him and his family) said: 'Do you not know that she is the daughter of my brother through breastfeeding?' And the Messenger of Allah (swt) (peace be upon him and his family) and Hamza had both been nursed from the milk of the same woman."
[1]رواه الكليني في الصحيح، و يدلّ على أن حكم العمة و الخالة من الرضاعة حكم النسب في عدم جواز تزويج بنت الاخت و بنت الأخ عليهما كما هو المقطوع به في كلام الاصحاب لكن حمل في المشهور على ما إذا لم يكن برضاهما فان أذنتا صح.ص 411
[1]في كشف الغمّة:« أرضعته صلّى اللّه عليه ثويبة مولاة أبى لهب قبل قدوم حليمة أياما بلبن ابنها مسروح و كانت قد أرضعت قبله عمه حمزة رضي اللّه عنه». و في المعارف لابن قتيبة ص 125« و كان حمزة بن عبد المطلب رضيع النبيّ صلّى اللّه عليه و سلم و أبى سلمة بن عبد الأسد المخزومى، أرضعتهم امرأة من أهل مكّة يقال لها ثويبة. و لحمزة ابن يقال له عمارة من امرأة من بنى النجّار و لم يعقب و بنت يقال لها: أم أبيها، أمها زينب بنت عميس الخثعمية.ص 412
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Hadith.4437 - And it is narrated from Al-Hasan ibn Mahbub, from Malik ibn Atiyyah, from Abu Abdullah (as) who said: "A woman cannot be married alongside her maternal aunt, but the maternal aunt can be married alongside the daughter of her sister."
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Hadith.4438 - And in a narration from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "The daughter of a brother and the daughter of a sister cannot be married alongside their paternal or maternal aunt except with their permission. However, the paternal and maternal aunt can be married alongside the daughter of a brother or the daughter of a sister without requiring their permission."
[3]يدل على ما هو المشهور من اشتراط جواز تزويج بنت الاخت على الخالة و بنت الأخ على العمة على اذنهما و عدم الاشتراط في عكسه، و خالف في ذلك ابن أبي عقيل و ابن الجنيد على الظاهر من كلامهما و قالوا بجواز الجمع مطلقا.ص 412
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Hadith.4439 - And Abdullah ibn Sinan asked Abu Abdullah (as) about a man who intends to marry a woman, can he look at her hair? Imam (as) said: "Yes, because he desires to acquire her for the highest price."
[4]مروى في الكافي في الحسن كالصحيح، و أجمع العلماء كافة على أن من أراد نكاح امرأة يجوز له النظر الى وجهها و كفيها من مفصل الزند، و اختلفوا فيما عدا ذلك فقال بعضهم يجوز النظر الى شعرها و محاسنها أيضا و اشترط الاكثر العلم بصلاحيتها للتزويج و احتمال اجابتها و أن لا يكون لريبة، و المراد بها خوف الوقوع بها في محرم، و أن الباعث على النظر إرادة التزويج دون العكس و المستفاد من النصوص الاكتفاء بقصد التزويج قبل النظر كيف كان.( المرآة).ص 412
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Hadith.4440 - And Musa ibn Bakr narrated from Zurara, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), who said: "A girl should not be consummated with until she reaches nine or ten years of age."
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Hadith.4441 - And it is narrated: "Whoever has intercourse with a woman before she reaches nine years of age, and she suffers harm, he is liable (for compensation)."
[2]رواه الشيخ عن محمّد بن أبي خالد، عن ابن أبي عمير، عن حماد، عن الحلبيّ عن أبي عبد اللّه عليه السلام هكذا« قال: من وطئ امرأته قبل تسع سنين فأصابها عيب فهو ضامن».ص 413
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Hadith.4442 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan, who said: I asked Abu Abdullah (as) about a man who freed his female slave and made her emancipation her dowry, then divorced her before consummating the marriage. Imam (as) said: "Her emancipation has taken effect, and her master reclaims half of her value, which she must work to pay off. She has no waiting period ('iddah) upon him."
[3]اعلم أن فقهاءنا كافة أطبقوا على بطلان تزويج الإنسان بأمته بأى مهر كان الا إذا جعل مهرها عتقها، و اختلفوا في اشتراط تقديم التزويج على العتق و عكسه و جواز كل منهما و الحق أنّه لا فرق بين تقديم العتق و التزويج كما استحسنه المحقق في الشرائع.ص 413
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Hadith.4443 - Al-Hasan ibn Mahbub narrated from Yunus ibn Yaqub, who narrated from Abu Abdullah (as) regarding a man who freed his female slave and made her emancipation her dowry, then divorced her before consummating the marriage. Imam (as) said: "He makes her work to pay off half of her value. If she refuses, then she serves him one day and herself one day." Imam (as) further said: "If she has a child and he has wealth, he pays on her behalf half of her value, and she becomes fully free."
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Hadith.4444 - Ali ibn Jafar narrated from his brother Imam Musa ibn Jafar Al-Kadhim (as) that he said: I asked him about a man who said to his female slave, "I have freed you and made your emancipation your dowry." Imam (as) replied: "She is freed, and she has the choice, if she wishes, she may marry him, and if she wishes, she may not. If she marries him, then he should give her something. However, if he said: 'I have married you and made your dowry your emancipation,' then the marriage is valid, and he does not have to give her anything."
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Hadith.4445 - Ibn Abi Umair narrated from Abdullah ibn Sinan, who narrated from Abu Abdullah (as): I asked him about a woman who gives birth, does it become permissible for her to marry before she purifies (from postnatal bleeding)? Imam (as) replied: "Yes, it is permissible. However, her husband must not consummate the marriage with her until she purifies."
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Hadith.4446 - Muhammad ibn Qays narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) regarding a man who married a woman under the assumption that she was free, but then another man came forward and presented evidence proving that she was his slave, what is the ruling? Imam (as) said: "He (the rightful owner) takes her back and also takes the value of her child."
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Hadith.4447 - In a narration by Jamil ibn Darraj: Abu Abdillah (as) was asked about a man who married a woman and then divorced her before consummating the marriage. Is it permissible for him to marry her daughter? Imam (as) said: "The mother and the daughter are equal in this matter. If he did not consummate the marriage with one of them, the other is permissible for him."
[3]أصل هذا الخبر كما في الكافي و التهذيبين هكذا: عن جميل و حماد بن عثمان عن أبي عبد اللّه( ع) قال:« الام و البنت سواء إذا لم يدخل بها، يعنى إذا تزوج المرأة ثمّ طلقها قبل أن يدخل بها فانه ان شاء تزوج أمها و ان شاء ابنتها» و نقله المصنّف بالمعنى كما هو ظاهر قوله« و في رواية جميل أنّه سئل» و الحق أن قوله« يعنى» من كلام الراوي و فسر الخبر على زعمه و غفل عن حرمة تزويج أم المعقودة كما هو ظاهر قوله تعالى« وَ أُمَّهاتُ نِسائِكُمْ» مع أن معنى« الامّ و البنت سواء» أنه إذا ملك الإنسان امرأة و بنتها فله وطى أيتهما شاء فمتى اختار إحداهما و فعل بها حرمت عليه الأخرى و يؤيد ذلك أن أحمد بن محمّد بن عيسى أورد الخبر في نوادره في مسألة الجمع بين الام و البنت في الملك، و زعم الشيخ- رضوان اللّه تعالى عليه- أن قوله« يعنى- الى آخره» من تتمة كلام الإمام عليه السلام فنسبه الى الشذوذ و مخالفة القرآن، و كذا الصدوق- رحمه اللّه- فأفتى بظاهره، و في التهذيبين بإسناده عن أحمد بن محمّد بن عيسى، عن محمّد بن يحيى، عن غياث بن إبراهيم، عن جعفر، عن أبيه عليهما السلام« أن عليا( ع) قال: إذا تزوج الرجل المرأة حرمت عليه ابنتها إذا دخل بالام و إذا لم يدخل بالام فلا بأس أن يتزوج بالبنت، فإذا تزوج الابنة فدخل بها أو لم يدخل فقد حرمت عليه الامّ، و قال: الرّبائب عليكم حرام كن في الحجر أو لم يكن». و بإسناده عن الصفار عن محمّد بن الحسين، عن وهيب بن حفص، عن أبي بصير قال:« سألته عن رجل تزوج امرأة ثمّ طلقها قبل أن يدخل بها، قال: تحل له ابنتها و لا تحل له أمها» و الخبران موافقان لظاهر الكتاب و عليه الفتوى.ص 414
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Hadith.4449 - Al-Hasan ibn Mahbub narrated from Abu Ayyub, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), regarding a man who married a woman based on her terms or his terms, and then he or she died before consummation. Imam (as) said: "She is entitled to a gift (mut'ah) and inheritance, but there is no dowry for her." Imam (as) also said: "If he divorced her after marrying her based on her terms, the amount of her terms cannot exceed five hundred dirhams, the dowry of the wives of the Prophet (peace be upon him and his family)."
[2]يعني في تقدير المهر بأن يقبل الزوج كلما تحكم به المرأة و بالعكس.ص 415
[3]أي تمتع من المال بحسب حال الرجل، و في التهذيب ج 2 ص 242 مسندا عن زيد الشحام عن أبي عبد اللّه عليه السلام« فى رجل تزوج امرأة و لم يسم لها مهرا فمات قبل أن يدخل بها، قال: هى بمنزلة المطلقة» و حكم المطلقة إذا كانت غير مدخول بها قوله تعالى« وَ مَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ مَتاعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ» و قوله« و الميراث» لانها زوجة و ان لم يدخل بها« و لا مهر لها» لان المتعة بدله.( م ت).ص 415
[4]يعني ان كان الحاكم المرأة لا تتجاوز عن مهر السنة، و يؤيده ما رواه الكليني ج 5 ص 379 عن زرارة قال:« سألت أبا جعفر عليه السلام عن رجل تزوج امرأة على حكمها، قال: لا يجاوز حكمها مهور آل محمد( ص)- الخبر».ص 415
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Hadith.4450 - Safwan ibn Yahya narrated from Abu Ja'far with reference to Mird'ah: I said to Abu Abdullah (as) about a man who married a woman based on her terms but then died before she made her decision (regarding the terms). Imam (as) said: "She is not entitled to a dowry (sadaq), but she inherits from him."
[5]كذا و لم أجده، و في رجال الصادق عليه السلام جماعة كنيتهم أبو جعفر كمحمد بن مسلم و محمّد بن نعمان، و غيرهما و لعله محمّد بن حمران.ص 415
[6]قوله« ثم مات» أي قبل الدخول، و قوله« ليس لها صداق» أي صداق معين كمهر المثل و هو بمنزلة قوله« لا مهر لها» فى حديث محمّد بن مسلم فلا ينافى أن يكون لها المتعة» و المستفاد من كلام الاصحاب أن موت المحكوم عليه لا أثر له في سقوط المهر و لزوم المتعة و أن لها أن تحكم ما لم تزد على مهر السنة.ص 415
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Hadith.4451 - Ali ibn Ja'far narrated from his brother Imam Musa ibn Jafar Al-Kadhim (as): I asked Imam (as) about a man who married a woman but did not consummate the marriage and then committed adultery. Imam (as) said: "He shall be lashed with the prescribed punishment (hadd), his head shall be shaved, he shall be separated from his wife, and he shall be exiled for one year."
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Hadith.4452 - Talhah ibn Zayd narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) (peace be upon them), who said: "I read in the book of Imam Ali ibn Abi Talib (as): 'If a man marries a woman and commits adultery before consummating the marriage, she does not remain lawful for him because he is an adulterer. They shall be separated, and he must give her half of the dowry.'"
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Hadith.4453 - In a narration from Isma'il ibn Abi Ziyad, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as), peace be upon them, who said: Imam Ali ibn Abi Talib (as) said regarding a woman who commits adultery before her husband consummates the marriage: "They shall be separated, and she is not entitled to a dowry because the offense originated from her."
[3]مروى في الكافي و المشهور بين الاصحاب أن المرأة لا ترد بالزنا و ان حدت فيه و قال الصدوق في المقنع بما دلت عليه هذه الرواية و قال المفيد و سلّار و ابن البرّاج و ابن الجنيد و أبو الصلاح ترد المحدودة في الفجور.( المرآة).ص 416
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Hadith.4454 - In a narration from Al-Hasan ibn Mahbub, from Al-Fadl ibn Yunus, he said: I asked Abu al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) about a man who married a woman but did not consummate the marriage, and then she committed adultery. Imam (as) said: "They shall be separated, she shall receive the prescribed punishment, and she is not entitled to a dowry."
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Hadith.4455 - Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan, who said: I asked Abu Abdullah (as) about a man who commits a forbidden act with his wife's sister. Does this make his wife forbidden to him? Imam (as) said: "Indeed, the forbidden does not invalidate the lawful, and the lawful rectifies the forbidden."
[4]هذه قاعدة شرعية لا يصار الى خلافها الا لأمر يمنع المقتضى عن مقتضاه كما في سائر القواعد الشرعية مثل حرمة الميتة و الدم و لحم الخنزير و غير ذلك فانها قد تحل في المخمصة فلا يرد عليه ما مرّ من أن الرجل أو المرأة إذا زنى أو زنت بعد العقد قبل الدخول يفرق-- بينهما، فحرّم بالحرام ما كان مباحا لهما من توابع الزوجيّة، و أمّا تحريم العقد على المعتدة ايّاها عند العلم بالعدّة و التحريم فليس ممّا حرم حلالا، بل انما أفاد استمرار الحرمة و المنع عن ازالتها بالعقد، و كذا ايقاب الغلام بالنظر الى تحريم أمّه و بنته و أخته( مراد) أقول: و قوله« و الحلال يصلح- الخ» يعنى إذا كانت أجنبية حراما فيصير بالعقد حلالا، و هكذا في سائر العقود فانها موجبة لحلّ ما كان حراما.ص 416
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Hadith.4456 - Musa ibn Bakr narrated from Zurara ibn Ayan, who reported from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): He was asked about a man who had a wife and then committed fornication with her mother, her daughter, or her sister. Imam (as) said: "No unlawful act has ever rendered lawful acts unlawful. His wife remains lawful to him." And Imam (as) further said: "There is no harm if a man commits fornication with a woman and then marries her afterward. He compared this to a man who steals a date from a palm tree and then buys it later-there is no harm in doing so. It is also permissible for him to marry her mother, daughter, or sister afterward. If he is already married to the woman and then marries her mother, daughter, or sister and consummates the marriage, but later finds out the relationship, he should separate from the latter, while his first wife remains lawful to him. However, he should not approach his first wife until the womb of the woman he separated from has been cleared. If a man commits fornication with his son's wife, his father's wife, his son's concubine, or his father's concubine, this does not make them unlawful for their husbands or owners. However, if he commits such an act with a concubine while she is lawfully his, she becomes forever unlawful to his son or his father. Similarly, if a man lawfully marries a woman, she becomes forever unlawful to his son or his father."
[2]اذا لم تكن ذات بعل و لا في عدّة رجعية و لا المتوفّى عنها زوجها.ص 417
[3]« بعد أمها» أي بعد الزنا بأمها، و يدلّ على أن الزنا السابق لا ينشر الحرمة و حكمه غير حكم النكاح الصحيح و هو مذهب المفيد و المرتضى و ابن إدريس كما في المرآة و جماعة من الفقهاء قالوا بنشر الحرمة للاخبار المستفيضة بل الصحيحة كصحيحة محمّد بن مسلم عن أحدهما عليهما السلام« أنه سئل عن الرجل يفجر بالمرأة أ يتزوج ابنتها؟ قال:ص 417
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Hadith.4457 - Abu al-Maghra narrated from Abu Basir, who said: I asked Imam (as) about a man who committed fornication with a woman and then later wanted to marry her. Imam (as) said: "If she repents, she becomes lawful for him." I asked: "And how can her repentance be known?" Imam (as) replied: "He should invite her to engage in the same unlawful act they previously committed. If she refuses and seeks forgiveness from her Lord (azj), then her repentance is known."
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Hadith.4458 - Ali ibn Ri'ab narrated from Zurara, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a man who married a woman in Iraq, then traveled to Syria and married another woman, only to later discover that she was the sister of his wife in Iraq. Imam (as) said: "He must separate from the one he married in Syria, and he cannot approach the one in Iraq until the waiting period ('iddah) of the one in Syria is completed." I asked: "What if he married a woman and then married her mother, not knowing that she was her mother?" Imam (as) said: "Allah (swt) excuses his ignorance in this matter." Then Imam (as) continued: "When he learns that she is the mother, he must not approach her, nor approach the daughter until the waiting period of the mother is completed. After the mother's waiting period ends, it becomes lawful for him to marry the daughter." I asked: "What if the mother bears a child?" Imam (as) said: "The child is his, inherits from him, and is both his son and the brother of his wife."
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Hadith.4459 - Al-Hasan ibn Mahbub narrated from Malik ibn Atiyyah, from Abu Ubaydah, who reported from Abu Abdullah (as): Regarding a man who instructed another man to marry him to a woman from the people of Basra, from the tribe of Banu Tamim, but the intermediary instead married him to a woman from the people of Kufa, also from the tribe of Banu Tamim. Imam (as) said: "He has disobeyed his command. The intermediary is responsible for half the dowry to the woman's family. There is no waiting period ('iddah) for her, and there is no inheritance between them." Someone present then asked: "What if he instructed him to marry a woman without specifying the land or tribe, and later the man who gave the order denied ever instructing him after the marriage had been performed?" Imam (as) said: "If the intermediary has proof that he was instructed to arrange the marriage, then the dowry is the responsibility of the one who gave the order. However, if the intermediary has no proof, then the dowry falls upon the intermediary to pay to the woman's family. There is no inheritance between them, and there is no waiting period ('iddah) for her. She is entitled to half the dowry if a specific dowry was stipulated. If no dowry was specified, then she is entitled to nothing."
[2]يدل على أن الوكيل إذا خالف قول الموكل يكون العقد فضوليا و كان للموكل الفسخ و على الوكيل نصف المهر إذا ذكره في العقد و ان لم يذكره لم يكن عليه شيء، هذا اذا لم يذكر الواقع للمرأة، فان ذكره فليس على الوكيل شيء لاقدامها على العقد كذلك.( م ت).ص 419
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Hadith.4460 - Ibn Abi Umayr narrated from Jamil ibn Darraj, who reported from Abu Abdullah (as) regarding a man who married two sisters in a single contract. Imam (as) said: "He should keep whichever one he wishes and release the other." And regarding a man who married five women in a single contract. Imam (as) said: "He should release whichever ones he wishes."
[4]يمكن أن يكون المراد بامساك إحداهما الامساك بعقد جديد فلا ينافى قول الاكثر من بطلان النكاح رأسا، و قال الشيخ في النهاية يتخير فمن اختارها بطل نكاح الأخرى و الى هذا القول ذهب ابن الجنيد و القاضي و العلامة في المختلف و استدلّ عليه بهذا الخبر.ص 419
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Hadith.4461 - Muhammad ibn Qays narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): Regarding a man who had four wives and divorced one of them, then married another woman before the divorced wife had completed her waiting period. Imam (as) ruled: "The latter wife must return to her family until the divorced wife completes her waiting period. After that, the latter wife must observe a new waiting period. If he had consummated the marriage with her, she is entitled to her dowry. However, if he had not consummated the marriage, she has no dowry and no waiting period required for her. After her waiting period ends, if her family wishes, they may give her back in marriage to him, and if they wish, they may refuse."
[1]الطريق إليه حسن كالصحيح، و مرويّ في الكافي بسند ضعيف.ص 420
[2]قال العلّامة المجلسيّ: اختلف الاصحاب فيما لو تزوج بخمس في عقد واحد أو باثنين و عنده ثلاث فذهب جماعة الى التخيير و جماعة الى البطلان و لم أعثر على قائل بمضمون تلك الرواية.ص 420
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Hadith.4462 - Al-Hasan ibn Mahbub narrated from Sa'd ibn Abi Khalaf al-Zam and Sinan ibn Tarif, who narrated from Abu Abdullah (as): Imam (as) was asked about a man who had three wives, then married another woman but did not consummate the marriage with her. Later, he wanted to emancipate a bondwoman and marry her. Imam (as) said: "If he divorces the woman with whom he had not consummated the marriage, then there is no harm in him marrying another woman on that same day. However, if he divorces one of the three wives with whom he had consummated the marriage, he cannot marry another woman until the waiting period of the divorced wife is completed."
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Hadith.4463 - Muhammad ibn Abi Umayr narrated from Anbasa ibn Mus'ab, who said: I asked Abu Abdullah (as) about a man who had three wives and then married two more women in a single contract. He consummated the marriage with one of them and then died. Imam (as) said: "If he consummated the marriage with the woman whose name was mentioned first during the marriage contract, then his marriage is valid, and she must observe the waiting period ('iddah), and she is entitled to inheritance. However, if he consummated the marriage with the woman whose name was mentioned after the first woman, then his marriage is invalid, she is not entitled to inheritance, but she must observe the waiting period ('iddah).
[5]لا ينافى هذا الخبر رواية جميل التي تقدمت تحت رقم 4460 لان ظاهر هذا الخبر التقديم و التأخير في الذكر في صيغة واحدة و التي تقدمت التعبير عن الجميع بلفظ واحد من غير تقديم كضمير الجمع.ص 420
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Hadith.4464 - Al-Hasan ibn Mahbub narrated from Abu Ayyub, from Abu Ubaydah, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): He was asked about a man who married a free woman and two bondwomen in a single contract. Imam (as) said: "As for the free woman, her marriage is valid, and if he specified a dowry for her, it belongs to her. However, as for the two bondwomen, their marriage in the same contract with the free woman is invalid. He must separate from them."
[1]في النافع« و لو جمع بينهما في عقد صح عقد الحرة دون الأمة» و استدلوا على ذلك بهذا الخبر، و ربما استدلّ بالادلة المانعة من ادخال الأمة على الحرة و ليس بشيء لظهورها في صورة سبق نكاح الحرة.ص 421
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Hadith.4465 - Talhah ibn Zayd narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) that Ali (as) said: "If a bondwoman is raped and her virginity is taken, the perpetrator must pay one-tenth of her value. However, if she is a free woman, he must pay the dowry."
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Hadith.4466 - Imam Jafar ibn Muhammad Al-Sadiq (as) said regarding a man who confessed that he had forcibly taken another man's bondwoman, and the bondwoman had given birth to a child by the usurper: "The bondwoman and her child must be returned to the rightful owner if the usurper has confessed to this or if there is evidence against him."
[3]مروى في التهذيب ج 2 ص 248 عن الحسين بن سعيد، عن ابن أبي عمير، عن جميل، عن بعض أصحابنا عن أحدهما عليهما السلام.ص 421
[4]لعل ذكر الإقرار لبيان المساواة بينه و بين البينة و الا فقد فرض ذلك في السؤال فلم يحتج الى ذكره( مراد) و قال سلطان العلماء: هذا الحكم موافق للفتوى نعم لو كان الوطى بالشبهة كان الولد حرا و عليه قيمته.ص 421
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Hadith.4467 - Al-'Ala' narrated from Muhammad ibn Muslim, who reported from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): I asked Imam (as) about two men who married two women, but each man was mistakenly given the wife of the other. Imam (as) said: "Each woman must observe the waiting period (iddah) from the other man, and then they may return to their rightful husbands."
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Hadith.4468 - Jamil ibn Salih narrated from Abu 'Ubaydah, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a man who had three unmarried daughters. He married one of them to a man but did not specify which daughter to the husband or the witnesses. The husband had already agreed upon a dowry for her. When the time came for the husband to consummate the marriage, he was informed that the bride was the eldest daughter. However, the husband said to the father, "I only intended to marry your youngest daughter." Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) replied: "If the husband had seen all the daughters and had not specified one of them, then the decision is based on the father's word. However, the father must, before Allah (swt) (Glorified and Exalted), give the husband the daughter he intended to marry off at the time of the marriage contract. But if the husband had not seen all the daughters and no specific one was identified during the marriage contract, then the marriage is invalid."
[1]قال في المسالك: إذا كان لرجل عدة بنات فزوج واحدة منهن لرجل و لم يسمها عند العقد فان لم يقصداها بطل العقد و ان قصداها معينة و اتفق العقد صح، فان اختلفا بعد ذلك قال الاكثر ان كان الزوج رآهن كلهن فالقول قول الأب لان الظاهر أنّه وكل التعيين إليه و على الأب فيما بينه و بين اللّه أن يسلم الى الزوج التي نواها، و ان لم يكن يراهن كان العقد باطلا و الأصل في المسألة رواية أبى عبيدة و هي تدلّ على أن رؤية الزوج كافية في الصحة و الرجوع الى ما عينه الأب. و ان اختلف العقد، و عدم رؤيته كاف في البطلان مطلقا، و قد اختلف في تنزيلها فالشيخ و من تبعه أخذوا بها جامدين عليها، و المحقق و العلامة نزلاها على ما مر، و الأظهر اما العمل بمضمون الرواية كما فعل الشيخ أوردها رأسا و الحكم بالبطلان في الحالين كما فعل ابن إدريس.ص 422
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Hadith.4469 - Al-Hasan ibn Mahbub narrated from Jamil ibn Salih that Abu Abdullah (as) said regarding two sisters who were given in marriage to two brothers, but each was mistakenly sent to the other brother. Abu Abdullah (as) said: "Each woman is entitled to the dowry due to consummation. If their guardian deliberately caused this mix-up, he must pay the dowry. Neither man may approach his wife until her waiting period ('iddah) ends. Once the waiting period is over, each woman returns to her original husband based on the first marriage contract." It was asked: "What if the women die before the waiting period ends?" Imam (as) said: "The husbands may reclaim half of the dowry from their heirs, and the two husbands inherit from them." It was further asked: "What if the husbands die while the wives are still in the waiting period?" Imam (as) said: "The wives inherit from their husbands and are entitled to half of the dowry. After completing the waiting period for the first incident, they must observe another waiting period as widows of their deceased husbands."
[2]في الكافي ج 5 ص 407 في الصحيح عنه عن بعض أصحاب أبي عبد اللّه عليه السلام و كذا في التهذيب و لعلّ السقط من النسّاخ.ص 422
[1]ما تضمنه من تنصيف المهر بالموت قول جماعة من الاصحاب و به روايات صحيحة و في مقابلها أخبار أخر دالة على خلاف ذلك، راجع مدارك الاحكام تأليف السيّد السند محمّد بن على بن الحسين العاملى.ص 423
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Hadith.4470 - Muhammad ibn Abd al-Hamid narrated from Muhammad ibn Shuayb who said: I wrote to Imam (as) regarding a man who proposed marriage to his uncle's daughter. The uncle instructed one of his brothers to marry his daughter to the man. However, during the marriage contract, the man mistakenly mentioned a different name instead of the daughter's actual name, which was Fatimah. The man did not have any daughter by the name he mentioned during the contract. The Imam (as) responded: "There is no harm in it."
[2]محمّد بن شعيب من أصحاب الرضا عليه السلام و حاله مجهول، و الخبر مرويّ في الكافي ج 5 ص 562 عن أبي على الأشعريّ، عن عمران بن موسى، عن محمّد بن عبد الحميد عن محمّد بن شعيب.ص 423
[3]يدل على أن المدار النية فإذا نسى اسم الزوجة و تكلم بغيرها لا يضر بصحة العقد كما ذكره الاصحاب.ص 423
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Hadith.4471 - Ismail ibn Abi Ziyad narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) that Imam Ali ibn Abi Talib (as) said: "Marriage through employment is not permissible in Islam today, such as when someone says, 'I will work for you for such and such a year in exchange for marrying your sister or daughter.' Such an arrangement is forbidden because it reduces her to a price, whereas she is entitled to her dowry."
[4]رواه الكليني ج 5 ص 414 في الضعيف على المشهور، و قال العلّامة المجلسيّ:ص 423
[5]مضمون خبر رواه الكليني في الحسن كالصحيح عن البزنطى قال:« قلت لابى الحسن( ع) قول شعيب( ع)« انى أريد أن أنكحك احدى ابنتى هاتين على أن تأجرنى ثماني حج فان أتممت عشرا فمن عندك» أي الاجلين قضى؟ قال: الوفاء منهما أبعدهما عشر سنين، قلت:-- فدخل بها قبل أن ينقضى الشرط أو بعد انقضائه، قال: قبل أن ينقضى، قلت له: فالرجل يتزوج المرأة و يشترط لابيها اجارة شهرين يجوز ذلك؟ فقال: ان موسى عليه السلام قد علم أنه سيتم له شرطه، فكيف لهذا بأن يعلم سيبقى حتّى يفى له، و قد كان الرجل على عهد رسول اللّه صلّى اللّه عليه و آله يتزوج المرأة على السورة من القرآن و على الدرهم و على القبضة من الحنطة».ص 423
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Hadith.4472 - Al-Hasan ibn Mahbub narrated from Jamil ibn Salih from Abu Ubaydah al-Hadhdha' that Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) was asked about a eunuch who married a woman, and she was aware that he was a eunuch. Imam (as) said: "It is permissible." It was then asked: "If he remained with her as long as Allah (swt) willed and then divorced her, is she required to observe a waiting period (iddah)?" Imam (as) replied: "Yes, did he not experience pleasure with her, and did she not experience pleasure with him?" Imam (as) was further asked: "Is she required to perform ritual purification (ghusl) due to their intimacy?" Ima (as) replied: "If she experiences sexual discharge during their intimacy, then she is required to perform ghusl." Finally, Imam (as) was asked: "Does he have the right to reclaim any part of the dowry (mahr) if he divorces her?" Imam (as) said: "No."
[1]قال في المسالك: ذهب جماعة من المتقدمين الى أن الخلوة يوجب المهر ظاهرا حيث لا يثبت شرعا عدم الدخول و أمّا باطنا فلا يستقر المهر جميعه الا بالدخول، و أطلق بعضهم كالصدوق وجوبه بمجرد الخلوة و أضاف ابن الجنيد الى الجماع انزال الماء بغير ايلاج و لمس العورة و النظر إليها و القبلة متلذذا.ص 424
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Hadith.4473 - Ali ibn Ri'ab narrated from Abdullah ibn Bukayr from his father, from one of the Imams (as), regarding a eunuch who deceived a Muslim woman and married her. Imam (as) said: "They shall be separated if the woman so desires, and his head shall be struck as a punishment. However, if she accepts him and decides to stay with him after learning the truth, she will no longer have the right to reject him later."
[2]قال سلطان العلماء المشهور بين الاصحاب كون الخصاء عيبا، و هذا الحديث يدلّ عليه و نقل الشيخ في المبسوط و الخلاف عن بعض الفقهاء ان الخصاء ليس بعيب مطلقا محتجا بأن الخصى يولج و يبالغ أكثر من الفحل و ان لم ينزل و عدم الانزال ليس بعيب.ص 424
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Hadith.4474 - Safwan ibn Yahya narrated from Abi Jarir Al-Qummi, who said: I asked Abu Al-Hasan (as): "Can I marry my maternal brother to my paternal sister?" Abu Al-Hasan (as) replied: 'Marry her to him, or marry him to her.'"
[1]الترديد من الراوي، و يمكن أن يكون منه( ع) لما سأل عن احدى الصورتين فأجاب بأنّه لا بأس من الجانبين، و يدلّ باطلاقه على جواز التزويج و ان كان حصول الولد من الام بعد مفارقة أبيه و لعدم الاستفصال.( م ت).ص 425
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Hadith.4475 - Muhammad ibn Qays narrated from Abu Ja'far Imam Al-Baqir (as): Imam (as) ruled regarding a man who married a woman, and she gave him the dowry herself and stipulated that she would have the authority over intimacy and divorce. Imam (as) said: "She has opposed the Sunnah and has been given a right she is not entitled to." Then Imam (as) ruled: "The dowry is obligatory upon him, and the consummation and divorce are in his hands, as this is the Sunnah."
[2]يعني قضى أمير المؤمنين عليه السلام لان محمّد بن قيس هذا هو أبو عبد اللّه البجليّ الثقة و له كتاب ينقل فيه القضايا و لم يكن أبو جعفر عليه السلام يقضى، مضافا الى أن الشيخ رواه عن محمّد بن قيس عن أبي جعفر، عن على عليهما السلام.ص 425
[3]دلّ على أن الشرط الفاسد فاسد و لا يبطل العقد.( مراد).ص 425
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Hadith.4476 - Commander of the Faithful (as) ruled concerning two sisters: A man married one of them and then divorced her while she was pregnant. He then proposed to and married her sister before the divorced sister gave birth. Imam (as) ordered him to divorce the second sister until the first sister gave birth. After that, he could propose to the second sister again and pay her dowry twice.
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Hadith.4477 - Commander of the Faithful (as) ruled: "A free woman may be married before a bondwoman, but a bondwoman may not be married before a free woman." If a man marries a free woman along with a bondwoman, he must allocate to the free woman twice as much from his wealth and time as he allocates to the bondwoman, and the bondwoman is entitled to one-third of his wealth and time."
[7]لعله منقول من كتاب محمّد بن قيس كالخبرين السابقين.ص 425
[8]يدل في الجملة على عدم جواز عقد الأمة على الحرة، و يؤيده ما رواه الكليني ج 5 ص 359 في الصحيح عن الحلبيّ عن أبي عبد اللّه عليه السلام قال:« تزوج الحرة على الأمة و لا تزوج الأمة على الحرة، و من تزوج أمة على الحرة فنكاحه باطل» و المشهور-- جواز التزويج باذن الحرة و مع عدمه يكون باطلا، و قال ابن البرّاج و ابن حمزة و الشيخ:ص 425
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Hadith.4478 - Imam Abu Abdullah (as) was asked about a man who married a Dhimmi woman (non-Muslim under Muslim protection) while already married to a Muslim woman. Imam (as) said: "They should be separated, and he should be given one-eighth of the prescribed punishment, which amounts to twelve and a half lashes. However, if the Muslim woman consents to it, he should still receive one-eighth of the punishment, but they should not be separated." I asked: "How is half a lash administered?" Imam (as) replied: "The whip is held by its middle, and he is struck with it."
[2]تقدم كرارا أن الطريق الى ابن محبوب صحيح، و هو ثقة.ص 426
[3]يدل على جواز نكاح الذمية أو صحته و ان وجب الحد( م ت) و روى الكليني ج 7 ص 241 بسند مرسل عن منصور بن حازم عن أبي عبد اللّه( ع) قال:« سألته عن رجل تزوج ذمية على مسلمة و لم يستأمرها، قال: يفرق بينهما، قال: فقلت: فعليه أدب؟ قال نعم اثنا عشر سوطا و نصف ثمن حدّ الزانى و هو صاغر، قلت: فان رضيت المرأة الحرة المسلمة بفعله بعد ما كان فعل، قال: لا يضرب و لا يفرق بينهما يبقيان على النكاح الأول» و رواه الشيخ في التهذيب و فيه« سألته عن رجل تزوج أمة على مسلمة» و لعله تصحيف. و الاخبار في نكاح الكتابية مختلفة فبعضها يدلّ على الجواز مطلقا، و بعضها يدلّ على التحريم مطلقا، و بعضها يدل على الجواز عند الضرورة، و بعضها يدلّ على الجواز مع الكراهة، و بعضها خص الجواز بالبله، و ذهب جماعة الى التحريم لموافقة أخبار الجواز مذهب العامّة.ص 426
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Hadith.4479 - Imam Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) said: "An Arab man should not marry a Muhajira woman (a woman who migrated for the sake of faith) and then take her out of the land of migration to the land of the Arabs."
[1]حمل على الكراهة لما رواه أحمد بن محمّد بن عيسى في نوادره عن صفوان بن يحيى، عن ابن مسكان، عن الحلبيّ؛ و ابن أبي عمير، عن جميل، عن حماد عن أبي عبد اللّه( ع) قال:« لا يصحّ للاعرابى أن ينكح المهاجرة فيخرج بها من أرض الهجرة فيتعرب بها الا أن يكون قد عرف السنة و الحجة، فان أقام بها في أرض الهجرة فهو مهاجر».ص 427
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Hadith.4480 - Muhammad ibn Muslim reported: I asked Imam Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a man who already has a wife and then marries another woman. I asked: "Is it permissible for him to give preference to her (the new wife)?" Imam (as) replied: "Yes, if she is a virgin, then seven days; and if she is previously married (a widow or divorced), then three days."
[2]روى الشيخ في التهذيب في الصحيح عن الحلبيّ عن أبي عبد اللّه( ع) قال:« سئل عن الرجل يكون عنده امرأتان إحداهما أحبّ إليه من الأخرى أ له أن يفضل إحداهما على الأخرى؟ص 427
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Hadith.4481 - Al-Hasan ibn Mahbub narrated from Ibrahim al-Karkhi, who said: I asked Abu Abdillah (as) about a man who has four wives and spends the night with three of them during their respective nights, and he has relations with them. However, when he spends the night with the fourth one on her night, he does not have relations with her. Is there any sin upon him in this matter? Imam (as) said: "It is only obligatory upon him to spend the night with her on her night and to remain with her until the morning. There is no obligation upon him to have relations with her if he does not wish to do so."
[3]إبراهيم الكرخى مجهول و لكن لا يضر بصحة السند لان طريق المصنّف الى ابن محبوب صحيح و هو من أصحاب الإجماع، و الخبر مرويّ بهذا السند في الكافي ج 5 ص 564 و منجبر بالشهرة.ص 427
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Hadith.4482 - Al-Alaa narrated from Muhammad ibn Muslim, who said: I asked him about a man who has two wives, one of whom is more beloved to him than the other. Imam (as) said: "He may spend three nights with her and one night with the other. However, if he wishes to marry four wives, then each wife is entitled to one night. Therefore, it is permissible for him to prefer some of them over others as long as they are not four."
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Hadith.4484 - Musa ibn Bakr narrated from Zurara, who said: Durais had married the daughter of Humran, and he made a condition for her that he would neither marry another wife nor take a concubine over her, neither during her lifetime nor after her death. In return, she made a condition that she would not marry anyone after him. They also pledged that if either of them failed to fulfill their commitment, all their wealth, possessions, and slaves would be given as charity to the poor, and their slaves would be set free. Then, Durais went to Abu Abdillah (as) and mentioned this matter to him. Imam (as) said: "The daughter of Humran has her rights, but that will not prevent us from speaking the truth. Go and marry and take concubines, for this agreement has no binding effect." After that, Durais married and took a concubine, and children were born to him afterward.
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Hadith.4485 - Thalabah ibn Maymun narrated from Abdullah ibn Hilal, who said: I asked Abu Abdillah (as) about a man who marries a child born of fornication. He (as) said: "There is no harm in it. It is only disliked due to the fear of disgrace. Indeed, the child belongs to the father, and the woman is merely a vessel." I said: What about a man who buys a bondwoman born of fornication and has relations with her? He (as) said: "There is no harm in it."
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Hadith.4486 - Al-Bazanti narrated from Al-Mashriqi, who said: I asked Abu Al-Hasan (as): What do you say about a man who claimed that he proposed to a woman, and jokingly, she married herself to him while also joking? Then the woman was asked about this, and she said: "Yes." Imam (as) said: "It is nothing." I asked: Is it permissible for the man to marry her? Imam (as) said: "Yes."
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Hadith.4487 - Hammad ibn Isa asked Abu Abdillah (as) about how many wives can a slave marry? He (as) said: My father (as) said that Imam Ali ibn Abi Talib (as) said: "He may not marry more than two wives."
وَ فِي حَدِيثٍ آخَرَ : "يَتَزَوَّجُ اَلْعَبْدُ حُرَّتَيْنِ أَوْ أَرْبَعَ إِمَاءٍ أَوْ أَمَتَيْنِ وَ حُرَّةً". Hadith.4488 - And in another narration: "A slave may marry two free women, or four bondwomen, or two bondwomen and one free woman."
الهوامش · 3⌄
[7]المشهور أنّه لا يجوز للعبد أن يتزوّج أكثر من حرّتين، و يجوز له أن يتزوج أربع اماء.ص 429
[1]لم أجده مسندا، و في الاستبصار ج 3 ص 214 قال أبو جعفر محمّد بن عليّ بن بابويه رحمه اللّه-: و في رواية أخرى و ساق مثل ما في المتن فيظهر منه أن الشيخ- رحمه اللّه- ما وجده الا في الفقيه و يظهر من جملة من الاخبار أن الامتين بمنزلة حرة.ص 430
[2]أي من دون انتظار خروج عدّتها، و روى الكليني عن أبي الصباح الكنانيّ عن أبي عبد اللّه عليه السلام قال:« سألته عن رجل اختلعت منه امرأته أ يحل له أن يخطب أختها قبل أن تنقضى عدتها؟ فقال: إذا برئت عصمتها و لم يكن له رجعة فقد حل له أن يخطب أختها- الخ» و ظاهره ان بالاختلاع تبرئ العصمة لانه لا يجوز الرجوع فيها كما هو المشهور بين الاصحاب، و هل لها حينئذ الرجوع في البذل؟ ظاهره الجواز و ان كان لا يمكن للزوج الرجوع فيها.( المرآة).ص 430
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Hadith.4489 - Al-Hasan ibn Mahbub narrated from Abu Walad al-Hannat, who said: Abu Abdillah (as) was asked about a man who instructed another man to marry a woman for him in Medina, specifying her by name, while the one giving the instruction was in Iraq. The one instructed went and married her to him. Then he returned to Iraq and found that the one who had given the instruction had died. Imam (as) said: "It should be examined. If the instructed person married her to him before the one who gave the instruction died, and then the one who gave the instruction died afterward, then the dowry in all such cases will be considered part of the inheritance, like a debt. But if he married her to him after the one who gave the instruction had died, then there is no obligation on the one who gave the instruction nor on the one who carried it out, and the marriage is invalid."
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Hadith.4490 - Safwan ibn Yahya narrated from Zayd ibn al-Jahm al-Hilali, who said: I asked Abu Abdillah (as) about a man who marries a woman, and she has a daughter from another man. Can he marry his son to her daughter? Imam (as) said: "If the daughter is from a husband she had before he married her, then there is no harm. But if the daughter is from a husband she had after he married her, then no, it is not permissible."
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Hadith.4491 - Al-Hasan ibn Mahbub narrated from Hammad al-Nab, from Abu Basir, who said: I asked Abu Abdillah (as) about a man who married a woman with the condition of giving her a well-known orchard that had abundant produce. Then, after remaining for years without consummating the marriage, he divorced her. Imam (as) said: "He must look at what the orchard has yielded in produce from the day he married her, and he should give her half of it, along with half of the orchard itself, unless she pardons him and agrees to settle for something that pleases her from him, for that is closer to piety."
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Hadith.4492 - Ishaq ibn Ammar narrated from Abu al-Hasan Imam Musa ibn Jafar Al-Kadhim (as), who said: I asked him about a man who married a woman on the basis of giving her his slave and the slave's wife, and he delivered them to her. Then the slave's wife died while in the possession of the woman, and afterward, he divorced her before consummating the marriage. Imam (as) said: "If he had evaluated their worth for her at the time of the marriage, then the second (the slave) should also be evaluated. After that, the remaining value of the original dowry at the time of the marriage should be assessed, and the woman must return it to the husband. Then the husband must give her half of what remains from that value."
[4]يدل على أنّه مع التقويم يصير مال المرأة و بالطلاق ينتصف و يرد إليه النصف من القيمة، و ان لم يقوم فالظاهر أن العبد الباقي لهما و التالف منهما ان لم تفرط المرأة أو لم تتعد فيها لأنّها كانت بمنزلة الأمانة( م ت) و الخبر مرويّ مع اختلاف في اللفظ في الكافي ج 6 ص 108 عن محمّد بن يحيى رفعه، عن إسحاق بن عمّار و طريق المؤلّف إليه صحيح و هو موثق.ص 431
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Hadith.4493 - Al-Hasan ibn Mahbub narrated from Abu Ayyub, from Humran, who said: Abu Abdillah (as) was asked about a man who married a young bondwoman who was a virgin and had not yet reached maturity. When he consummated the marriage, he deflowered her and caused her to lose her virginity completely. Imam (as) said: "If he consummated the marriage with her when she was nine years old, then there is no liability upon him. However, if she had not yet reached nine years of age, or was slightly younger than that at the time he consummated the marriage and deflowered her, then he has caused her harm and rendered her unfit for other marriages. In such a case, it is upon the Imam to impose upon him the payment of her full dowry. But if he keeps her and does not divorce her until she dies, then there is no liability upon him."
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Hadith.4494 - Muhammad ibn Muslim asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about withdrawal (coitus interruptus). Imam (as) said: "The semen belongs to the man; he may direct it wherever he wishes."
[3]يدل على جواز العزل فيمكن حمل أخبار المنع على الكراهة، و اختلف الاصحاب في جواز العزل عن الزوجة الحرة الدائمة بغير اذنها بعد اتفاقهم على جواز العزل عن الأمة و المتمتع بها و الدائمة مع الاذن، فذهب الاكثر على الكراهة، و نقل عن ابن حمزة الحرمة و هو ظاهر اختيار المفيد- رحمه اللّه- و المعتمد، ثمّ لو قلنا بالتحريم فالاظهر أنّه لا يلزم على الزوج بذلك للمرأة شيء و قيل: تجب عليه دية النطفة عشرة دنانير( المرآة) أقول: سيأتي الكلام فيه في الباب المنعقد له.ص 432