Children & Parenting

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي سَأَلْتُ عَمْرَو بْنَ عُبَيْدٍ عَنْ طَلَاقِ ابْنِ عُمَرَ فَقَالَ طَلَّقَهَا وَ هِيَ طَامِثٌ وَاحِدَةً قَالَ أَبُو عَبْدِ اللَّهِ ع أَ فَلَا قُلْتُمْ لَهُ إِذَا طَلَّقَهَا وَاحِدَةً وَ هِيَ طَامِثاً كَانَتْ أَوْ غَيْرَ طَامِثٍ فَهُوَ أَمْلَكُ بِرَجْعَتِهَا قَالَ قَدْ قُلْتُ لَهُ ذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَذَبَ عَلَيْهِ لَعْنَةُ اللَّهِ بَلْ طَلَّقَهَا ثَلَاثاً فَرَدّ

“I once said to abu ‘Abd Allah (a.s.), ‘I asked ‘Amr ibn ‘Ubayd about the divorce of ‘Abd Allah ibn ‘Umar and he said, “He divorced her once when she experienced Hayd (menses).”’ Abu ‘Abd Allah (a.s.), said, ‘Why did you not say to him, “If he divorced her once during her experiencing Hayd (menses) or when she did not

كُنْتُ عِنْدَهُ إِذْ مَرَّ بِهِ نَافِعٌ مَوْلَى ابْنِ عُمَرَ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع أَنْتَ الَّذِي تَزْعُمُ أَنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ وَاحِدَةً وَ هِيَ حَائِضٌ فَأَمَرَ رَسُولُ اللَّهِ ص عُمَرَ أَنْ يَأْمُرَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ فَقَالَ لَهُ كَذَبْتَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَى ابْنِ عُمَرَ أَنَا سَمِعْتُ ابْنَ عُمَرَ يَقُولُ طَلَّقْتُهَا عَلَى عَهْدِ رَسُولِ اللَّه

18. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “Once, I was with Abu Ja‘far (a.s.), when, Nafi’ Mawla’ Ibn ’Umar came to visit him (the Imam). Abu Ja’far (a.s.), asked him, ‘Are you the one who believes that ibn ‘Umar divorced his w

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ بَعْدَ مَا غَشِيَهَا بِشَهَادَةِ عَدْلَيْنِ فَقَالَ لَيْسَ هَذَا بِطَلَاقٍ فَقُلْتُ جُعِلْتُ فِدَاكَ- كَيْفَ طَلَاقُ السُّنَّةِ فَقَالَ يُطَلِّقُهَا إِذَا طَهُرَتْ مِنْ حَيْضِهَا قَبْلَ أَنْ يَغْشَاهَا بِشَاهِدَيْنِ عَدْلَيْنِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ‌[1] فَإِنْ خَالَفَ ذَلِكَ رُدَّ إِلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَقُلْتُ لَهُ فَ

“I once asked abu al-Hassan (a.s.), about the case of a man who divorces his wife in the presence of two just witnesses after going to bed with her. He (the Imam) said, ‘It is not a divorce,’ I then asked saying, ‘I pray to Allah to keep my soul in service for your cause, how is divorce according to Sunnah ?’ He (the I

يُرْسِلُ إِلَيْهَا فَيَقُولُ الرَّسُولُ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ فَارَقَكِ. قَالَ ابْنُ سَمَاعَةَ وَ إِنَّمَا مَعْنَى قَوْلِ الرَّسُولِ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ فَارَقَكِ يَعْنِي الطَّلَاقَ إِنَّهُ لَا يَكُونُ فُرْقَةٌ إِلَّا بِطَلَاقٍ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ الطَّاطَرِيِّ قَالَ الَّذِي أُجْمِعَ عَلَيْهِ فِي الطَّلَاقِ أَنْ يَقُولَ أَنْتِ طَالِقٌ أَوِ اعْتَ

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘He (the husband) can send a message to his wife saying, ‘You must commence your waiting period because so and so has departed you.’ “Ibn Sama‘ah h

‌ فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ لَمْ يُرَاجِعْهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا فَتَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ ثُمَّ تَزَوَّجَهَا ثُمَّ طَلَّقَهَا مِنْ غَيْرِ أَنْ يُرَاجِعَهَا ثُمَّ تَرَكَهَا حَتَّى حَاضَتْ ثَلَاثَ حِيَضٍ قَالَ لَهُ أَنْ يَتَزَوَّجَهَا أَبَداً مَا لَمْ يُرَاجِعْ وَ يَمَسَّ وَ كَانَ ابْنُ بُكَيْرٍ وَ أَصْحَابُهُ يَقُولُونَ هَذَا فَأَخْبَرَنِي عَبْ

“There is a man who divorces his wife, then does not go back to her until three cycles of Hayd (menses) are complete, then divorces and leaves her until three cycles of Hayd (menses) are complete then marries her then divorces without going back to her and leaves until three cycles of Hayd (menses) are complete. Abu ‘A

سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ حَتَّى بَانَتْ مِنْهُ وَ انْقَضَتْ عِدَّتُهَا ثُمَّ تَزَوَّجَتْ زَوْجاً آخَرَ فَطَلَّقَهَا أَيْضاً ثُمَّ تَزَوَّجَهَا[2] زَوْجُهَا الْأَوَّلُ أَ يَهْدِمُ ذَلِكَ الطَّلَاقَ الْأَوَّلَ قَالَ نَعَمْ. قَالَ ابْنُ سَمَاعَةَ وَ كَانَ ابْنُ بُكَيْرٍ يَقُولُ الْمُطَلَّقَةُ إِذَا طَلَّقَهَا زَوْجُهَا ثُمَّ تَرَكَهَا حَتَّى تَبِينَ ثُمَّ تَزَوَّجَهَا- فَإِنَّمَا هِيَ عِنْدَهُ عَلَى طَ

3. Humayd ibn Ziyad has narrated from Sama‘ah from Muhammad ibn Ziyad and Safwan from Rifa‘ah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who divorces his wife and she becomes a stranger to him because of the expiration of her waiting period; then another man marr

سَأَلْتُ عَبْدَ اللَّهِ بْنَ بُكَيْرٍ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً ثُمَّ تَرَكَهَا حَتَّى بَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا قَالَ هِيَ مَعَهُ كَمَا كَانَتْ فِي التَّزْوِيجِ قَالَ قُلْتُ لَهُ فَإِنَّ رِوَايَةَ رِفَاعَةَ إِذَا كَانَ بَيْنَهُمَا زَوْجٌ فَقَالَ لِي عَبْدُ اللَّهِ هَذَا زَوْجٌ وَ هَذَا مِمَّا رَزَقَ اللَّهُ مِنَ الرَّأْيِ وَ مَتَى مَا طَلَّقَهَا وَاحِدَةً فَبَانَتْ مِنْهُ ثُمَّ تَزَوَّجَهَا ز

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who divorces his wife and leaves until she becomes stranger to him, then marries her. He (the Imam) said, ‘She can live with him just as she did with marriage.’ I then said, ‘Hadith of Rifa‘ah says, “If there is a husband in between.’” Then ‘Abd Allah said to

خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ الْحَامِلُ وَ الْغَائِبُ عَنْهَا زَوْجُهَا وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ وَ الَّتِي لَمْ يُدْخَلْ بِهَا. - عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع‌ مِثْلَهُ.

“Abu Ja‘far (a.s.), has said, ‘Five kinds of women can be divorced in all conditions. They are pregnant women, those whose husbands are absent, those who do not experience Hayd (menses), those in their menopause and women with whom one has not gone to bed.’” Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Um

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ غَائِبٌ وَ أَشْهَدَ عَلَى طَلَاقِهَا ثُمَّ قَدِمَ فَأَقَامَ مَعَ الْمَرْأَةِ أَشْهُراً لَمْ يُعْلِمْهَا بِطَلَاقِهَا ثُمَّ إِنَّ الْمَرْأَةَ ادَّعَتِ الْحَبَلَ فَقَالَ الرَّجُلُ قَدْ طَلَّقْتُكِ وَ أَشْهَدْتُ عَلَى طَلَاقِكِ قَالَ يُلْزَمُ الْوَلَدَ وَ لَا يُقْبَلُ قَوْلُهُ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who divorces his wife when he is absent from her. He arranges witnesses about his divorce; then he comes home and stays with her for months without informing her of divorce and the woman claims to have become pregnant but the man says. ‘I had divorced you in

سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هِيَ حُبْلَى وَ كَانَ فِي بَطْنِهَا اثْنَانِ فَوَضَعَتْ وَاحِداً وَ بَقِيَ وَاحِدٌ قَالَ قَالَ تَبِينُ بِالْأَوَّلِ وَ لَا تَحِلُّ لِلْأَزْوَاجِ حَتَّى تَضَعَ مَا فِي بَطْنِهَا.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who divorces his pregnant wife with two children in her womb. She gives birth to one and one remains. He (the Imam) said, ‘She becomes stranger with the birth of one child and she is not lawful for marriage until the birth of the other child.’”*

إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا فَلَيْسَ عَلَيْهَا عِدَّةٌ وَ تَزَوَّجُ مَنْ شَاءَتْ مِنْ سَاعَتِهَا وَ تُبِينُهَا تَطْلِيقَةٌ وَاحِدَةٌ. - حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَالِحِ بْنِ خَالِدٍ وَ عُبَيْسِ بْنِ هِشَامٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a man marries a woman, then divorces before going to bed with her, she then does not need to count her waiting period. She can marry whomever she wants in the same hour after divorce and she becomes stranger to him by one divorce.’” Humayd ibn Ziyad has narrated from ibn Sama‘ah fr

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‌ فِي الْمَرْأَةِ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ قَالَ بَانَتْ مِنْهُ وَ لَا عِدَّةَ عَلَيْهَا. - وَ قَدْ رُوِيَ أَيْضاً أَنَّ عَلَيْهِنَّ الْعِدَّةَ إِذَا دُخِلَ بِهِنَّ. - حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: عِدَّةُ الَّتِي لَمْ تَبْلُغِ الْمَحِيضَ ثَلَاثَةُ أَشْهُرٍ وَ الَّتِي

أَوَّلُ دَمٍ رَأَتْهُ مِنَ الْحَيْضَةِ الثَّالِثَةِ فَقَدْ بَانَتْ مِنْهُ. - حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ مِثْلَهُ.

“Abu Ja‘far (a.s.), has said, ‘With the first blood that she sees because of Hayd (menses) for the third time after divorce she becomes stranger to him.’” Humayd ibn Ziyad has narrated from ibn Sama‘ah from Safwan from ibn Muskan from Zurarah a similar Hadith.

عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ أَوْ ثَلَاثَةُ أَشْهُرٍ إِنْ لَمْ تَكُنْ تَحِيضُ. - حُمَيْدٌ عَنِ ابْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ.

2. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Waiting period for a divorced woman is three Hayd (menses)-free periods or three months if she does not experience Hayd (menses).”’ Humayd has nar

قَالَ لِي عُمَرُ بْنُ شِهَابٍ الْعَبْدِيُّ مِنْ أَيْنَ زَعَمَ أَصْحَابُكَ أَنَّ مَنْ طَلَّقَ ثَلَاثاً لَمْ يَقَعِ الطَّلَاقُ فَقُلْتُ لَهُ زَعَمُوا أَنَّ الطَّلَاقَ لِلْكِتَابِ وَ السُّنَّةِ فَمَنْ خَالَفَهُمَا رُدَّ إِلَيْهِمَا قَالَ فَمَا تَقُولُ فِيمَنْ طَلَّقَ عَلَى الْكِتَابِ وَ السُّنَّةِ فَخَرَجَتِ امْرَأَتُهُ أَوْ أَخْرَجَهَا فَاعْتَدَّتْ فِي غَيْرِ بَيْتِهَا تَجُوزُ عَلَيْهَا الْعِدَّةُ أَوْ يَرُدُّهَا إِلَى

On what basis your people say that divorce pronounced three times does not make it three divorces?’ I said to him, ‘They believe that divorce is based on the book and al -Sunnah and whatever is against them is returned to them.’ He then asked, ‘What do you say about one who has divorced according to the book and Sunnah

أَمْرَانِ أَيُّهُمَا سَبَقَ بَانَتْ مِنْهُ الْمُطَلَّقَةُ الْمُسْتَرَابَةُ تَسْتَرِيبُ الْحَيْضَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ بِيضٍ لَيْسَ فِيهَا دَمٌ بَانَتْ بِهِ وَ إِنْ مَرَّتْ بِهَا ثَلَاثُ حِيَضٍ لَيْسَ بَيْنَ الْحَيْضَتَيْنِ ثَلَاثَةُ أَشْهُرٍ بَانَتْ بِالْحَيْضِ. قَالَ ابْنُ عُمَيْرٍ قَالَ جَمِيلٌ وَ تَفْسِيرُ ذَلِكَ إِنْ مَرَّتْ بِهَا ثَلَاثَةُ أَشْهُرٍ إِلَّا يَوْماً فَحَاضَتْ ثُمَّ مَرَّتْ بِهَا ثَ

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has stated this Hadith. ’In the case of a woman whose Hayd (menses) is confusing, of the two issues whichever comes first marks a woman’s becoming stranger to

فِي الَّتِي تَحِيضُ فِي كُلِّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً[1] أَوْ فِي سِتَّةٍ أَوْ فِي سَبْعَةِ أَشْهُرٍ وَ الْمُسْتَحَاضَةِ الَّتِي لَمْ تَبْلُغِ الْحَيْضَ وَ الَّتِي تَحِيضُ مَرَّةً وَ تَرْتَفِعُ مَرَّةً وَ الَّتِي لَا تَطْمَعُ فِي الْوَلَدِ وَ الَّتِي قَدِ ارْتَفَعَ حَيْضُهَا وَ زَعَمَتْ أَنَّهَا لَمْ تَيْأَسْ وَ الَّتِي تَرَى الصُّفْرَةَ مِنْ حَيْضٍ لَيْسَ بِمُسْتَقِيمٍ فَذَكَرَ أَنَّ عِدَّةَ هَؤُلَاءِ كُلِّهِنَّ

“One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said that the waiting period for women of the following condition is three months. Of such women is one who experiences Hayd (menses) once every three, six or seven months. Another is one who experiences Istihadah and has not reach the age of

قُلْتُ لَهُ الْمَرْأَةُ الشَّابَّةُ الَّتِي تَحِيضُ مِثْلُهَا يُطَلِّقُهَا زَوْجُهَا فَيَرْتَفِعُ طَمْثُهَا مَا عِدَّتُهَا قَالَ ثَلَاثَةُ أَشْهُرٍ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّهَا تَزَوَّجَتْ بَعْدَ ثَلَاثَةِ أَشْهُرٍ فَتَبَيَّنَ بِهَا بَعْدَ مَا دَخَلَتْ عَلَى زَوْجِهَا أَنَّهَا حَامِلٌ قَالَ هَيْهَاتَ مِنْ ذَلِكَ يَا ابْنَ حَكِيمٍ رَفْعُ الطَّمْثِ ضَرْبَانِ إِمَّا فَسَادٌ مِنْ حَيْضَةٍ فَقَدْ حَلَّ لَهَا الْأَزْ

“I once asked the virtuous servant (a.s.), about the case of a woman who is young and women like her experience Hayd (menses). Her husband divorces her and her Hayd stops. How long is her waiting period? He (the Imam) said, ‘It is three months.’ I then said that she after three months became married and after going wit

إِذَا طَلَّقَ الرَّجُلُ الْمَرْأَةَ وَ هِيَ حُبْلَى أَنْفَقَ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا فَإِذَا وَضَعَتْهُ أَعْطَاهَا أَجْرَهَا وَ لَا يُضَارَّهَا إِلَّا أَنْ يَجِدَ مَنْ هُوَ أَرْخَصُ أَجْراً مِنْهَا فَإِنْ هِيَ رَضِيَتْ بِذَلِكَ الْأَجْرِ فَهِيَ أَحَقُّ بِابْنِهَا حَتَّى تَفْطِمَهُ‌[1].

“Abu ‘Abd Allah (a.s.), has said, ‘If a man divorces his pregnant wife he must pay for her maintenance until childbirth. When she gives birth, he must pay her wages without causing any harm to her, unless he finds someone who breastfeeds for less. If she also agrees for less then she has the priority to have her son un

الْحُبْلَى الْمُطَلَّقَةُ يُنْفَقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا وَ هِيَ أَحَقُّ بِوَلَدِهَا إِنْ تُرْضِعْهُ بِمَا تَقْبَلُهُ امْرَأَةٌ أُخْرَى إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- لا تُضَارَّ والِدَةٌ بِوَلَدِها وَ لا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوارِثِ مِثْلُ ذلِكَ‌[2] قَالَ كَانَتِ الْمَرْأَةُ مِنَّا تَرْفَعُ يَدَهَا إِلَى زَوْجِهَا إِذَا أَرَادَ مُجَامَعَتَهَا فَتَقُولُ لَا أَدَعُكَ لِأَنِّي أَخَافُ

“A pregnant divorcee must receive her maintenance until childbirth, and she has the priority to breastfeed the child for wages equal to what another woman asks. Allah, most Majestic, most Glorious, has said, ‘A mother must not be harmed because of her child or the father because of the child and the heirs also bear suc

فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‌ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا- عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ‌ قَالَ كَيْفَ يُمَتِّعُهَا فِي عِدَّتِهَا وَ هِيَ تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ مَا يَشَاءُ أَمَا إِنَّ الرَّجُلَ الْمُوسِعَ يُمَتِّعُ الْمَرْأَةَ بِالْعَبْدِ وَ الْأَمَةِ وَ يُمَتِّعُ الْفَقِيرُ

“About the words of Allah, most Majestic, most Glorious, ‘. . . divorced women must be benefited with fairness; it is a right on the pious ones’, abu ‘Abd Allah (a.s.), has stated this Hadith. ‘It is after the end of waiting period, and about, ‘an affluent man and one not-so-affluent each according to their abilities’,

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ شَاةٍ ثُمَّ سَاقَ إِلَيْهَا الْغَنَمَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا وَ قَدْ وَلَدَتِ الْغَنَمُ قَالَ إِنْ كَانَتِ الْغَنَمُ حَمَلَتْ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ نِصْفِ أَوْلَادِهَا وَ إِنْ لَمْ يَكُنِ الْحَمْلُ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ لَمْ يَرْجِعْ مِنَ الْأَوْلَادِ بِشَيْ‌ءٍ. - مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ م

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who marries a woman and sets a mahr (dower) of one hundred sheep. He then delivers them to her, then divorces her before going to bed with her and the sheep have given birth to their young. He (the Imam) said, ‘If the sheep had become pregnant with him she mu

سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ الْمَرْأَةَ وَ قَدْ مَسَّ كُلَّ شَيْ‌ءٍ مِنْهَا إِلَّا أَنَّهُ لَمْ يُجَامِعْهَا أَ لَهَا عِدَّةٌ فَقَالَ ابْتُلِيَ أَبُو جَعْفَرٍ ع بِذَلِكَ فَقَالَ لَهُ أَبُوهُ عَلِيُّ بْنُ الْحُسَيْنِ ع- إِذَا أَغْلَقَ بَاباً وَ أَرْخَى سِتْراً وَجَبَ الْمَهْرُ وَ الْعِدَّةُ. قَالَ ابْنُ أَبِي عُمَيْرٍ اخْتَلَفَ الْحَدِيثُ فِي أَنَّ لَهَا الْمَهْرَ كَمَلًا وَ بَعْضُهُمْ قَالَ نِصْفُ الْمَهْرِ و

7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who divorces a woman whom he has touched without sexual intercourse if waiting period is obligatory. He (the Imam) said, ‘Ab

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ صَارَتْ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةَ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْ

“I once asked abu Ja‘far, al-Thaniy (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, why is it that waiting period for a woman divorced three times, is three cycles of Hayd (menses) or three months, and the waiting period of a widow is four months and ten days? He (the Imam) said, ‘Waiting pe

قَالَ: الْمُتَوَفَّى عَنْهَا زَوْجُهَا الْحَامِلُ أَجَلُهَا آخِرُ الْأَجَلَيْنِ‌ إِذَا كَانَتْ حُبْلَى فَتَمَّتْ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ وَ لَمْ تَضَعْ فَإِنَّ عِدَّتَهَا إِلَى أَنْ تَضَعَ وَ إِنْ كَانَتْ تَضَعُ حَمْلَهَا قَبْلَ أَنْ يَتِمَّ لَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ تَعْتَدُّ بَعْدَ مَا تَضَعُ تَمَامَ أَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ ذَلِكَ أَبْعَدُ الْأَجَلَيْنِ.

“He (the Imam) (a.s.), has said, ‘The waiting period for a pregnant widow is the one which ends last. If she is pregnant when four months end but her child is not yet born, then her waiting period ends when the child is born. If she gives birth before the end of four months and ten days, she must wait until the four mo

لَا. - وَ رُوِيَ أَيْضاً أَنَّ نَفَقَتَهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا[1]. رَوَاهُ.

“About the case of a pregnant widow abu ‘Abd Allah (a.s.), has said that she does not have the right to receive maintenance.’” It is also narrated that her maintenance is from the assets of the child in her womb. [So he has narrated].

الْمَرْأَةُ الْحُبْلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا يُنْفَقُ عَلَيْهَا مِنْ مَالِ وَلَدِهَا الَّذِي فِي بَطْنِهَا.

“Abu ‘Abd Allah (a.s.), has said that the maintenance of a pregnant widow is paid from the assets of the child in her womb.’”

قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ تُوُفِّيَ وَ هِيَ فِي عِدَّتِهَا قَالَ تَرِثُهُ وَ إِنْ تُوُفِّيَتْ وَ هِيَ فِي عِدَّتِهَا فَإِنَّهُ يَرِثُهَا وَ كُلُّ وَاحِدٍ مِنْهُمَا يَرِثُ مِنْ دِيَةِ صَاحِبِهِ مَا لَمْ يَقْتُلْ أَحَدُهُمَا الْآخَرَ وَ زَادَ فِيهِ مُحَمَّدُ بْنُ أَبِي حَمْزَةَ وَ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا. قَالَ الْحَسَنُ بْنُ سَمَاعَةَ وَ هَذَا الْكَلَ

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has stated this Hadith. ’Amir al-Mu’minin issued a judgment in the case of a man who divorced his wife; then died; when she counted her waiting period, that

سَأَلْتُهُ عَنْ طَلَاقِ الْغُلَامِ لَمْ يَحْتَلِمْ وَ صَدَقَتِهِ فَقَالَ إِذَا طَلَّقَ لِلسُّنَّةِ وَ وَضَعَ الصَّدَقَةَ فِي مَوْضِعِهَا وَ حَقِّهَا فَلَا بَأْسَ وَ هُوَ جَائِزٌ[1].

“I once asked him (the Imam) (a.s.), about the divorce of a boy who is not mature yet, and his charity. He (the Imam) said, ‘If he divorces according to Sunnah and places charity in the proper place where it rightly belongs, it is not unlawful and it is permissible.’”

لَيْسَ طَلَاقُ الصَّبِيِّ بِشَيْ‌ءٍ.

“Abu ‘Abd Allah (a.s.), has said that divorce of a child does not have any valid effect.’”

لَا يَجُوزُ طَلَاقُ الصَّبِيِّ وَ لَا السَّكْرَانِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Divorce by a child and one who is drunk do not have any valid effect.’”

[لَا] يَجُوزُ طَلَاقُ الْغُلَامِ إِذَا كَانَ قَدْ عَقَلَ وَ وَصِيَّتُهُ وَ صَدَقَتُهُ وَ إِنْ لَمْ يَحْتَلِمْ. - مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ.

4. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Husayn from a number of his people from ibn Bukayr who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Divorce by a child is [not] permissible if he understands as well as his will and charity and even if he does not

[لَا] يَجُوزُ طَلَاقُ الصَّبِيِّ إِذَا بَلَغَ عَشْرَ سِنِينَ‌[3].

“Abu ‘Abd Allah (a.s.), has said that divorce by a child is [not] permissible when he becomes ten years old.”

كُلُّ طَلَاقٍ جَائِزٌ إِلَّا طَلَاقَ الْمَعْتُوهِ أَوِ الصَّبِيِّ أَوْ مُبَرْسَمٍ أَوْ مَجْنُونٍ أَوْ مَكْرُوهٍ‌[1].

‘Divorce is permissible except divorce by a man with mental condition, a child or Mubarsam, (suffering from a disease of diaphragm), an insane or a coerced one.”’

سَأَلْتُ الْعَبْدَ الصَّالِحَ ع وَ هُوَ بِالْعُرَيْضِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي قَدْ تَزَوَّجْتُ امْرَأَةً وَ كَانَ تُحِبُّنِي فَتَزَوَّجْتُ عَلَيْهَا ابْنَةَ خَالِي وَ قَدْ كَانَ لِي مِنَ الْمَرْأَةِ وَلَدٌ فَرَجَعْتُ إِلَى بَغْدَادَ فَطَلَّقْتُهَا وَاحِدَةً ثُمَّ رَاجَعْتُهَا ثُمَّ طَلَّقْتُهَا الثَّانِيَةَ ثُمَّ رَاجَعْتُهَا ثُمَّ خَرَجْتُ مِنْ عِنْدِهَا أُرِيدُ سَفَرِي هَذَا حَتَّى إِذَا كُنْتُ بِالْك

“I once asked Allah’s virtuous servant (a.s.), when he was in al-‘Arid, (name of a place) saying, ‘I pray to Allah to keep my soul in service for your cause, I married a woman who loved me. I then married the daughter of my maternal uncle and from the woman I had a son. I returned to Baghdad and divorced her once, then

قُلْتُ لِأَبِي جَعْفَرٍ ع أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَيَسْتَحْلِفُنِي فَإِنْ حَلَفْتُ لَهُ تَرَكَنِي وَ إِنْ لَمْ أَحْلِفْ لَهُ فَتَّشَنِي وَ ظَلَمَنِي فَقَالَ احْلِفْ لَهُ قُلْتُ فَإِنَّهُ يَسْتَحْلِفُنِي بِالطَّلَاقِ فَقَالَ احْلِفْ لَهُ فَقُلْتُ فَإِنَّ الْمَالَ لَا يَكُونُ لِي قَالَ فَعَنْ مَالِ أَخِيكَ إِنَّ رَسُولَ اللَّهِ ص رَدَّ طَلَاقَ ابْنِ عُمَرَ وَ قَدْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائ

“I pass by one-tenth tax collector for trading with a certain amount of assets with me and the party (tax collector) asks me to swear. If I swear he allows me to go, but if I do not swear he searches my assets and does injustice to me. He (the Imam) said, ‘You can swear for him.’ I then said, ‘He asks me to swear in th

سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ‌ إِنَّ بَعْضَ نِسَاءِ النَّبِيِّ ص قَالَتْ أَ يَرَى مُحَمَّدٌ أَنَّهُ إِنْ طَلَّقَنَا لَا نَجِدُ الْأَكْفَاءَ مِنْ قَوْمِنَا قَالَ فَغَضِبَ اللَّهُ عَزَّ وَ جَلَّ مِنْ فَوْقِ سَبْعِ سَمَاوَاتِهِ فَأَمَرَهُ فَخَيَّرَهُنَّ حَتَّى انْتَهَى إِلَى زَيْنَبَ بِنْتِ جَحْشٍ فَقَامَتْ وَ قَبَّلَتْهُ وَ قَالَتْ أَخْتَارُ اللَّهَ وَ رَسُولَهُ.

“I once heard abu ‘Abd Allah (a.s.), saying, ‘Certain ones of the wives of the Holy Prophet, had said, ‘Does Muhammad think that if he divorces us, no one from our people will marry us?’ He (the Imam) said that Allah, most Majestic, most Glorious, became angry from above the seven heavens and commanded him (the Messeng

إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ أَ يَرَى رَسُولُ اللَّهِ ص إِنْ خَلَّى سَبِيلَنَا أَنَّا لَا نَجِدُ زَوْجاً غَيْرَهُ وَ قَدْ كَانَ اعْتَزَلَ نِسَاءَهُ تِسْعاً وَ عِشْرِينَ لَيْلَةً فَلَمَّا قَالَتْ زَيْنَبُ الَّذِي قَالَتْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ إِلَى مُحَمَّدٍ ص فَقَالَ- قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَ‌ الْآيَتَيْنِ كِلْتَي

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Ja‘far ibn Sama‘ah from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a.s.), has said that Zaynab bint Jahash once said, ‘Does the Messenger of Allah think that if he divorces us we will not find anyone other than him to marry us?’ He had stayed awa

إِنَّ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ لِرَسُولِ اللَّهِ ص لَا تَعْدِلُ وَ أَنْتَ نَبِيٌّ فَقَالَ تَرِبَتْ يَدَاكِ‌[1] إِذَا لَمْ أَعْدِلْ فَمَنْ يَعْدِلُ فَقَالَتْ دَعَوْتَ اللَّهَ يَا رَسُولَ اللَّهِ لِيَقْطَعَ يَدَيَّ فَقَالَ لَا وَ لَكِنْ لَتَتْرَبَانِ فَقَالَتْ إِنَّكَ إِنْ طَلَّقْتَنَا وَجَدْنَا فِي قَوْمِنَا أَكْفَاءَنَا فَاحْتَبَسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ص تِسْعاً وَ عِشْرِينَ لَيْلَةً ثُمَّ قَالَ أَبُو

“Abu Ja‘far (a.s.), has said that once Zaynab bint Jahash said to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘You are not fair and you are the Prophet.’ He (the Messenger of Allah) replied, ‘May your hands become soiled, ‘If I am not fair then

جَمِيلٌ لِلرَّجُلِ مَا تَقُولُ رَضِيْتَ بِهَذَا الَّذِي أَخَذْتَ وَ تَرَكْتَهَا فَقَالَ نَعَمْ فَقَالَ لَهُمْ جَمِيلٌ قُومُوا فَقَالُوا يَا أَبَا عَلِيٍّ لَيْسَ تُرِيدُ يَتْبَعُهَا الطَّلَاقُ قَالَ لَا قَالَ وَ كَانَ جَعْفَرُ بْنُ سَمَاعَةَ يَقُولُ يَتْبَعُهَا الطَّلَاقُ فِي الْعِدَّةِ وَ يَحْتَجُّ بِرِوَايَةِ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ قَالَ عَلِيٌّ ع الْمُخْتَلِعَةُ يَتْبَعُهَا الطَّلَاقُ

thatJamil wanted al-Khul ‘ for his daughter from a certain persons of our people; that Jamil said to that man, ‘What do you say, do you agree with what you have received and leave her free?’ He replied, ‘Yes, I agree.’ Jamil then said to them, ‘You can get up and go.’ They asked, ‘O abu Ali, do you not want that divorc

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ حَسِبَ أَهْلُهُ أَنَّهُ قَدْ مَاتَ أَوْ قُتِلَ فَنَكَحَتِ امْرَأَتُهُ وَ تَزَوَّجَتْ سُرِّيَّتُهُ فَوَلَدَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا مِنْ زَوْجِهَا فَجَاءَ زَوْجُهَا الْأَوَّلُ وَ مَوْلَى السُّرِّيَّةِ قَالَ فَقَالَ يَأْخُذُ امْرَأَتَهُ فَهُوَ أَحَقُّ بِهَا وَ يَأْخُذُ سُرِّيَّتَهُ وَ وَلَدَهَا أَوْ يَأْخُذُ عِوَضاً مِنْ ثَمَنِهِ‌[1].

“I once asked abu Ja‘far (a.s.), about the case of a man whose wife thinks that he has died or is killed; thus she marries as well as his slave-girl and both give birth to their husband; then the first husband comes and the master of the slave-girl. He (the Imam) said, ‘He takes back his wife because he has the right t

إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: إِنَّ امْرَأَةً مِنَ الْمُسْلِمِينَ أَتَتْ رَسُولَ اللَّهِ ص فَقَالَتْ يَا رَسُولُ إِنَّ فُلَاناً زَوْجِي قَدْ نَثَرْتُ لَهُ بَطْنِي‌[1] وَ أَعَنْتُهُ عَلَى دُنْيَاهُ وَ آخِرَتِهِ فَلَمْ يَرَ مِنِّي مَكْرُوهاً وَ أَنَا أَشْكُوهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَيْكَ قَالَ مِمَّا تَشْتَكِينَهُ قَالَتْ لَهُ إِنَّهُ قَالَ لِيَ الْيَوْمَ أَنْتِ عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي وَ ق

“Abu Ja‘far, Alayhi al-Salam, has said that ’Amir al-Mu’minin has stated this Hadith. ‘Once a Muslim woman came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, “O Messenger (of Allah) so and so married me. I gave birth to many children

تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا كَانَ فِي اللَّيْلَةِ الَّتِي أُدْخِلَ بِهَا عَلَيْهِ قُلْنَ لَهُ النِّسَاءُ أَنْتَ لَا تُبَالِي الطَّلَاقَ وَ لَيْسَ هُوَ عِنْدَكَ بِشَيْ‌ءٍ وَ لَيْسَ نُدْخِلُهَا عَلَيْكَ حَتَّى تُظَاهِرَ مِنْ أُمَّهَاتِ أَوْلَادِكَ قَالَ فَفَعَلَ فَذَكَرَ ذَلِكَ- لِأَبِي عَبْدِ اللَّهِ ع فَأَمَرَهُ أَنْ يَقْرَبَهُنَ‌[2].

“Hamzah ibn Humran married the daughter of Bukayr. In the night that she was to be brought to him women said to him that divorce does not matter to you much and it is not important for you. ‘We will not bring her (the bride) to you until you form al-Zihar about the mothers of your children.’ He (the narrator) has said

تَزَوَّجَ حَمْزَةُ بْنُ حُمْرَانَ ابْنَةَ بُكَيْرٍ فَلَمَّا أَرَادَ أَنْ يَدْخُلَ بِهَا قَالَ لَهُ النِّسَاءُ لَسْنَا نُدْخِلُهَا عَلَيْكَ حَتَّى تَحْلِفَ لَنَا وَ لَسْنَا نَرْضَى أَنْ تَحْلِفَ بِالْعِتْقِ لِأَنَّكَ لَا تَرَاهُ شَيْئاً وَ لَكِنِ احْلِفْ لَنَا بِالظِّهَارِ وَ ظَاهِرْ مِنْ أُمَّهَاتِ أَوْلَادِكَ وَ جَوَارِيكَ فَظَاهَرَ مِنْهُنَّ ثُمَّ ذَكَرَ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ لَيْسَ عَلَيْكَ شَيْ‌

“Hamzah ibn Humran married daughter of Bukayr. In the night that she was to be brought to him women said to him, ‘We would not bring her to you until you swear. We will not agree to your swearing about setting free slaves because you do not consider it anything important; but you must swear about al-Zihar and form al-Z

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ مُمْلَكٍ ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ لِي لَا يَكُونُ ظِهَارٌ وَ لَا إِيلَاءٌ حَتَّى يَدْخُلَ بِهَا.

“I once asked abu ‘Abd Allah (a.s.), about a Mumlak (a man owned as offspring of slaves) who expresses al-Zihar (calling one’s wife as one’s mother) about his wife. He (the Imam) said to me, ‘It is not al-Zihar (calling one’s wife as one’s mother) or swearing before going to bed with her.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ قَالَ تَحْرِيرُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ الرَّقَبَةُ يُجْزِئُ عَنْهُ صَبِيٌّ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ.

‘The expiation for it is setting free of a slave or fasting for two consecutive months or feeding sixty destitute people. For freeing a slave, a child born in Islam is sufficient.’”

قُلْتُ لِأَبِي جَعْفَرٍ ع إِنِّي ظَاهَرْتُ مِنْ أُمِّ وَلَدٍ لِي ثُمَّ وَاقَعْتُ عَلَيْهَا ثُمَّ كَفَّرْتُ فَقَالَ هَكَذَا يَصْنَعُ الرَّجُلُ الْفَقِيهُ إِذَا وَاقَعَ كَفَّرَ.

“I once said to abu Ja‘far (a.s.), ‘I have expressed the statement of al-Zihar about the mother of my children, then went to bed with her, then paid the expiation. He (the Imam) said, ‘This is how a faqih (scholar of law) man does; when he goes to bed he pays expiation.’”

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ الَّذِينَ يَرْمُونَ أَزْواجَهُمْ وَ لَمْ يَكُنْ لَهُمْ شُهَداءُ إِلَّا أَنْفُسُهُمْ‌[2] قَالَ هُوَ الْقَاذِفُ الَّذِي يَقْذِفُ امْرَأَتَهُ فَإِذَا قَذَفَهَا ثُمَّ أَقَرَّ أَنَّهُ كَذَبَ عَلَيْهَا جُلِدَ الْحَدَّ وَ رُدَّتْ إِلَيْهِ امْرَأَتُهُ وَ إِنْ أَبَى إِلَّا أَنْ يَمْضِيَ فَيَشْهَدُ عَلَيْهَا أَرْبَعُ شَهاداتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِ

“Once abu ‘Abd Allah (a.s.), was asked about the words of Allah, most Majestic, most Glorious, ‘Those who accuse their wives and do not have witnesses except themselves. . . (24:4) He (the Imam) said, ‘He is one who accuses his wife. If he accuses then confesses that he has lied against her, the punishment for him is w

إِذَا قَذَفَ الرَّجُلُ امْرَأَتَهُ فَإِنَّهُ لَا يُلَاعِنُهَا حَتَّى يَقُولَ رَأَيْتُ بَيْنَ رِجْلَيْهَا رَجُلًا يَزْنِي بِهَا قَالَ وَ سُئِلَ عَنِ الرَّجُلِ يَقْذِفُ امْرَأَتَهُ قَالَ يُلَاعِنُهَا ثُمَّ يُفَرَّقُ بَيْنَهُمَا فَلَا تَحِلُّ لَهُ أَبَداً فَإِنْ أَقَرَّ عَلَى نَفْسِهِ قَبْلَ الْمُلَاعَنَةِ جُلِدَ حَدّاً وَ هِيَ امْرَأَتُهُ قَالَ وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْحُرَّةِ يَقْذِفُهَا زَوْجُهَا وَ هُوَ مَم

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a man accuses his wife he cannot condemn her unless he can say that he has seen a man between her legs fornicating.’ He (the narrator) has said that he (the I

فِي رَجُلٍ لَاعَنَ امْرَأَتَهُ وَ هِيَ حُبْلَى‌[1] ثُمَّ ادَّعَى وَلَدَهَا بَعْدَ مَا وَلَدَتْ وَ زَعَمَ أَنَّهُ مِنْهُ قَالَ يُرَدُّ إِلَيْهِ الْوَلَدُ وَ لَا يُجْلَدُ لِأَنَّهُ قَدْ مَضَى التَّلَاعُنُ.

“About the case of a man who goes through the process of al-Li ‘an (condemnation) against his wife who is pregnant, then claims her child to be his child after childbirth thinking that the child is his. He (the Imam) said, ‘The child can be given to him without whipping because al-Li‘an (condemnation) has become a matt