فَلْيَأْخُذْ فَإِنْ كَانَتْ أُمُّهُ حَيَّةً فَمَا أُحِبُّ أَنْ تَأْخُذَ مِنْهُ شَيْئاً إِلَّا قَرْضاً عَلَى نَفْسِهَا.
“This is concerning my question before abu ‘Abd Allah (a.s.), about a man whose son owned a certain amount of wealth and liked to take something from it. He (the Imam) replied, ‘He has permission to do so; however, were his mother alive I would not like her taking anything from his property except as a loan on her own
سَأَلْتُهُ عَنِ اللُّقَطَةِ فَقَالَ لَا تَرْفَعْهَا فَإِنِ ابْتُلِيتَ بِهَا فَعَرِّفْهَا سَنَةً فَإِنْ جَاءَ طَالِبُهَا وَ إِلَّا فَاجْعَلْهَا فِي عُرْضِ مَالِكَ تُجْرِي عَلَيْهَا مَا تُجْرِي عَلَى مَالِكَ حَتَّى يَجِيءَ لَهَا طَالِبٌ فَإِنْ لَمْ يَجِئْ لَهَا طَالِبٌ فَأَوْصِ بِهَا فِي وَصِيَّتِكَ.
“I asked abu Ja’far (a.s.), about lost property found. He (the Imam) said, ’He must not pick it up, and if he did so, it becomes his responsibility to announce for it up to one year. If the owner did not come forward, it then becomes subject to what his other properties are until someone searching for it comes forward;
مَا كَانَ لِلَّهِ عَزَّ وَ جَلَّ وَ لِصِلَةِ الرَّحِمِ فَهُوَ جَائِزٌ وَ لَهُ أَنْ يَقْبِضَهَا إِذَا كَانَ لِلثَّوَابِ.
A man gives a gift to a relative, but seeks a reward while that relative is in a position of authority. He said regarding this, "If it is for the sake of Allah, the Mighty and Exalted, and for maintaining family ties, then it is permissible, and he may accept it as long as it is given with the intention of seeking rewa
قَالَ رَسُولُ اللَّهِ ص عَلَامَةُ رِضَا اللَّهِ تَعَالَى فِي خَلْقِهِ عَدْلُ سُلْطَانِهِمْ وَ رُخْصُ أَسْعَارِهِمْ وَ عَلَامَةُ غَضَبِ اللَّهِ تَبَارَكَ وَ تَعَالَى عَلَى خَلْقِهِ- جَوْرُ سُلْطَانِهِمْ وَ غَلَاءُ أَسْعَارِهِمْ.
“He (the Imam) (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Of the signs of happiness of Allah, most High, with His creatures is the existence of a just ruler and low prices. Of the signs of unhappiness of Allah,
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ اشْتَرَى أَمَةً بِشَرْطٍ مِنْ رَجُلٍ يَوْماً أَوْ يَوْمَيْنِ فَمَاتَتْ عِنْدَهُ وَ قَدْ قَطَعَ الثَّمَنَ عَلَى مَنْ يَكُونُ الضَّمَانُ فَقَالَ لَيْسَ عَلَى الَّذِي اشْتَرَى ضَمَانٌ حَتَّى يَمْضِيَ بِشَرْطِهِ.
“This is concerning my question before abu ‘Abd Allah (a.s.), about a man who purchases a slave-girl from another man with a stipulation for one or two days and she dies with him and the price is paid. Who is responsible?’ He (the Imam) replied, ‘There is no responsibility on the buyer until the time of stipulation exp
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع قُلْتُ لَهُ إِنِّي كُنْتُ بِعْتُ رَجُلًا نَخْلًا كَذَا وَ كَذَا نَخْلَةً بِكَذَا وَ كَذَا دِرْهَماً وَ النَّخْلُ فِيهِ ثَمَرٌ فَانْطَلَقَ الَّذِي اشْتَرَاهُ مِنِّي فَبَاعَهُ مِنْ رَجُلٍ آخَرَ بِرِبْحٍ وَ لَمْ يَكُنْ نَقَدَنِي وَ لَا قَبَضَهُ مِنِّي قَالَ فَقَالَ لَا بَأْسَ بِذَلِكَ أَ لَيْسَ قَدْ كَانَ ضَمِنَ لَكَ الثَّمَنَ قُلْتُ نَعَمْ قَالَ فَالرِّبْحُ لَهُ.
“This is concerning my question before abu ‘Abd Allah (a.s.), that I had sold palm trees each for such and such number of dirham. The palm trees had fruits on them. The buyer then sold them to another man for a certain amount of profit but he had not paid me anything and had not received any delivery from me. He (the I
لَا يَحِلُّ لِلرَّجُلِ أَنْ يَبِيعَ بِصَاعٍ سِوَى صَاعِ أَهْلِ الْمِصْرِ فَإِنَّ الرَّجُلَ يَسْتَأْجِرُ الْجَمَّالَ فَيَكِيلُ لَهُ بِمُدِّ بَيْتِهِ لَعَلَّهُ يَكُونُ أَصْغَرَ مِنْ مُدِّ السُّوقِ وَ لَوْ قَالَ هَذَا أَصْغَرُ مِنْ مُدِّ السُّوقِ لَمْ يَأْخُذْ بِهِ وَ لَكِنَّهُ يَحْمِلُ ذَلِكَ وَ يَجْعَلُ فِي أَمَانَتِهِ[1] وَ قَالَ لَا يَصْلُحُ إِلَّا مُدٌّ وَاحِدٌ وَ الْأَمْنَاءُ بِهَذِهِ الْمَنْزِلَةِ.
‘It is not lawful for one to sell with a Sa‘ which is not in use in a city. A man may hire a camel man and measures with a device of his home which perhaps is smaller than the mud (a certain measurement) of the market- place. If he says it is smaller than the mud of the market he does not accept unless he guarantees an
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ شِرَاءِ مَمْلُوكِي أَهْلِ الذِّمَّةِ إِذَا أَقَرُّوا لَهُمْ بِذَلِكَ فَقَالَ إِذَا أَقَرُّوا لَهُمْ بِذَلِكَ فَاشْتَرِ وَ انْكِحْ.
“This is concerning my question before abu ‘Abd Allah (a.s.), about buying slaves of tax payers if their government approves. He (the Imam) said, ‘If the authority over them approves you can buy and marry them.’”
سَأَلْتُ أَحَدَهُمَا ع- عَنْ شِرَاءِ الْخِيَانَةِ وَ السَّرِقَةِ فَقَالَ لَا إِلَّا أَنْ يَكُونَ قَدِ اخْتَلَطَ مَعَهُ غَيْرُهُ فَأَمَّا السَّرِقَةُ بِعَيْنِهَا فَلَا إِلَّا أَنْ تَكُونَ مِنْ مَتَاعِ السُّلْطَانِ فَلَا بَأْسَ بِذَلِكَ[1].
“I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about buying goods from cheating and stealing. He (the Imam) said, ‘No, it is not lawful unless it is mixed with other goods. The very substance of stolen goods cannot be purchased unless it is of the properties of the sultan in which
سَأَلْتُهُ عَنِ الرَّجُلِ مِنَّا يَشْتَرِي مِنَ السُّلْطَانِ مِنْ إِبِلِ الصَّدَقَةِ وَ غَنَمِ الصَّدَقَةِ وَ هُوَ يَعْلَمُ أَنَّهُمْ يَأْخُذُونَ مِنْهُمْ أَكْثَرَ مِنَ الْحَقِّ الَّذِي يَجِبُ عَلَيْهِمْ قَالَ فَقَالَ مَا الْإِبِلُ وَ الْغَنَمُ إِلَّا مِثْلَ الْحِنْطَةِ وَ الشَّعِيرِ وَ غَيْرِ ذَلِكَ لَا بَأْسَ بِهِ حَتَّى تَعْرِفَ الْحَرَامَ بِعَيْنِهِ قِيلَ لَهُ فَمَا تَرَى فِي مُصَدِّقٍ يَجِيئُنَا فَيَأْخُذُ صَدَق
“I once asked abu Ja‘far (a.s.), about the case of one of our men who bought from the sultan of the camels of charity and sheep of charity and he knew that they took more than what is rightly due on them. He (the Imam) said, ‘Camels and sheep are just like wheat and barley and other goods. It is not unlawful unless he
فِي الرَّجُلِ يُعْطِي الرَّجُلَ الْمَالَ فَيَقُولُ لَهُ ائْتِ أَرْضَ كَذَا وَ كَذَا وَ لَا تُجَاوِزْهَا وَ اشْتَرِ مِنْهَا قَالَ فَإِنْ جَاوَزَهَا وَ هَلَكَ الْمَالُ فَهُوَ ضَامِنٌ وَ إِنْ اشْتَرَى مَتَاعاً فَوَضَعَ فِيهِ فَهُوَ عَلَيْهِ وَ إِنْ رَبِحَ فَهُوَ بَيْنَهُمَا.
“About the case of a man who gives a certain amount of asset to another man and tells him to go to so and so city and not beyond it then buy from it goods, abu ‘ Abd Allah (a.s.), has said, ’If he goes beyond and the asset is destroyed, he is accountable and if he buys goods and it depreciates it is his responsibility;
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أُشَارِكُ الْعِلْجَ[1] فَيَكُونُ مِنْ عِنْدِيَ الْأَرْضُ وَ الْبَذْرُ وَ الْبَقَرُ وَ يَكُونُ عَلَى الْعِلْجِ الْقِيَامُ وَ السَّقْيُ وَ الْعَمَلُ فِي الزَّرْعِ حَتَّى يَصِيرَ حِنْطَةً وَ شَعِيراً وَ يَكُونُ الْقِسْمَةُ فَيَأْخُذُ السُّلْطَانُ حَقَّهُ وَ يَبْقَى مَا بَقِيَ عَلَى أَنَّ لِلْعِلْجِ مِنْهُ الثُّلُثَ وَ لِيَ الْبَاقِيَ قَالَ لَا بَأْسَ بِذَلِكَ قُلْتُ فَلِي عَلَيْهِ أَنْ ي
1. A number of our people have narrated from Ahmad ibn Muhammad from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ibrahim al-Karkhiy who has narrated the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I become a partner of an al-‘ilj (a great non-Muslim person). I provide land, seed, and the bull. Al-‘i
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ كَانَتْ لَهُ قَرْيَةٌ عَظِيمَةٌ وَ لَهُ فِيهَا عُلُوجٌ ذِمِّيُّونَ يَأْخُذُ مِنْهُمُ السُّلْطَانُ الْجِزْيَةَ فَيُعْطِيهِمْ يُؤْخَذُ مِنْ أَحَدِهِمْ خَمْسُونَ وَ مِنْ بَعْضِهِمْ ثَلَاثُونَ وَ أَقَلُّ وَ أَكْثَرُ فَيُصَالِحُ عَنْهُمْ صَاحِبُ الْقَرْيَةِ السُّلْطَانَ ثُمَّ يَأْخُذُ هُوَ مِنْهُمْ أَكْثَرَ مِمَّا يُعْطِي السُّلْطَانَ قَالَ هَذَا حَرَامٌ.
“This is concerning my question before abu ‘ Abd Allah (a.s.), about the case of a man who had a large town in which he had taxpayer infidels from whom al-Sultan collected taxes and they paid to him fifty or thirty or more or less, each one. The owner of the town reached a settlement for them with al-Sultan and he coll
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي أَرْضٍ أَتَقَبَّلُهَا مِنَ السُّلْطَانِ ثُمَّ أُؤَاجِرُهَا أَكَرَتِي[1] عَلَى أَنَّ مَا أَخْرَجَ اللَّهُ مِنْهَا مِنْ شَيْءٍ كَانَ لِي مِنْ ذَلِكَ النِّصْفُ وَ الثُّلُثُ بَعْدَ حَقِّ السُّلْطَانِ قَالَ لَا بَأْسَ بِهِ كَذَلِكَ أُعَامِلُ أَكَرَتِي.
“This is concerning my question before abu ‘Abd Allah (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, what do you say about a land that I rent from al-Sultan, then rent it to my tenants for, whatever Allah makes to grow, one-half or one-third after excluding the share of al-Sultan. He (the I
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَرْيَةٍ لِأُنَاسٍ مِنْ أَهْلِ الذِّمَّةِ لَا أَدْرِي أَصْلُهَا لَهُمْ أَمْ لَا غَيْرَ أَنَّهَا فِي أَيْدِيهِمْ وَ عَلَيْهِمْ خَرَاجٌ فَاعْتَدَى عَلَيْهِمُ السُّلْطَانُ فَطَلَبُوا إِلَيَّ فَأَعْطَوْنِي أَرْضَهُمْ وَ قَرْيَتَهُمْ عَلَى أَنْ أَكْفِيَهُمُ السُّلْطَانَ بِمَا قَلَّ أَوْ كَثُرَ فَفَضَلَ لِي بَعْدَ ذَلِكَ فَضْلٌ بَعْدَ مَا قَبَضَ السُّلْطَانُ مَا قَبَضَ قَالَ لَا بَأْسَ
“This is concerning my question before abu ‘Abd Allah (a.s.), about a town that belonged to non-Muslim taxpayers and I did not know if they were the original owners or not, except that it was in their hands and they paid Kharaj (taxes). Al-Sultan infringed on them and they asked me to take over their town and land to s
سَأَلْتُهُ عَنِ الرَّجُلِ يَتَقَبَّلُ الْأَرْضَ مِنَ الدَّهَاقِينِ[2] فَيُؤَاجِرُهَا بِأَكْثَرَ مِمَّا يَتَقَبَّلُهَا وَ يَقُومُ فِيهَا بِحَظِّ السُّلْطَانِ قَالَ لَا بَأْسَ بِهِ إِنَّ الْأَرْضَ لَيْسَتْ مِثْلَ الْأَجِيرِ وَ لَا مِثْلَ الْبَيْتِ إِنَّ فَضْلَ الْأَجِيرِ وَ الْبَيْتِ حَرَامٌ.
“This is concerning my question before abu ‘ Abd Allah (a.s.), about the case of a man who contracted land from farmers, then rented it for more to others and undertook the share of al- Sultan. He (the Imam) said, ‘It is not unlawful because land is not like wages or a house. The increase of wages and house rent is unl
سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ مِنَ السُّلْطَانِ مِنْ أَرْضِ الْخَرَاجِ بِدَرَاهِمَ مُسَمَّاةٍ أَوْ بِطَعَامٍ مُسَمًّى ثُمَّ آجَرَهَا وَ شَرَطَ لِمَنْ يَزْرَعُهَا أَنْ يُقَاسِمَهُ النِّصْفَ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ وَ لَهُ فِي الْأَرْضِ بَعْدَ ذَلِكَ فَضْلٌ أَ يَصْلُحُ لَهُ ذَلِكَ قَالَ نَعَمْ إِذَا حَفَرَ نَهَراً أَوْ عَمِلَ لَهُمْ شَيْئاً يُعِينُهُمْ بِذَلِكَ فَلَهُ ذَلِكَ قَالَ وَ سَأَلْتُهُ عَنِ
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who leased from al-Sultan al-Kharaj (tax) land for a known amount of dirham or foodstuff of known amount, then rented to someone with the condition to cultivate it and to divide the produce in half and half or more or less and still s
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ اكْتَرَى أَرْضاً مِنْ أَرْضِ أَهْلِ الذِّمَّةِ مِنَ الْخَرَاجِ وَ أَهْلُهَا كَارِهُونَ وَ إِنَّمَا تَقَبَّلَهَا مِنَ السُّلْطَانِ لِعَجْزِ أَهْلِهَا عَنْهَا أَوْ غَيْرِ عَجْزٍ فَقَالَ إِذَا عَجَزَ أَرْبَابُهَا عَنْهَا فَلَكَ أَنْ تَأْخُذَهَا إِلَّا أَنْ يُضَارُّوا وَ إِنْ أَعْطَيْتَهُمْ شَيْئاً فَسَخَتْ أَنْفُسُ أَهْلِهَا لَكُمْ بِهَا فَخُذُوهَا قَالَ وَ سَأَلْتُهُ عَنْ رَ
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who rents, from al-Sultan a piece of land of al-Kharaj that belongs to tax payers, because of the failure of the owners. He (the Imam) said, ‘If the owners fail, you can take such land unless it is harmful to the owners. If you pay a
إِنَّهُ إِذَا كَانَ ذَلِكَ انْتُزِعَتْ مِنْكَ[2] أَوْ تُؤَدِّيَ عَنْهَا مَا عَلَيْهَا مِنَ الْخَرَاجِ قَالَ عَمَّارٌ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ اشْتَرِهَا فَإِنَّ لَكَ مِنَ الْحَقِّ مَا هُوَ أَكْثَرُ مِنْ ذَلِكَ.
“This is regarding their question before one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about buying the land of farmers of al-Kharaj land. He (the Imam) (a.s.), said, ‘On its coming (the time of the rise of al-Mahdiy with Divine Authority and Power) the land will be taken away or you pay what
سَأَلْتُهُ عَنْ شِرَاءِ أَرْضِ الذِّمَّةِ فَقَالَ لَا بَأْسَ بِهَا فَتَكُونُ إِذَا كَانَ ذَلِكَ بِمَنْزِلَتِهِمْ تُؤَدِّي عَنْهَا[1] كَمَا يُؤَدُّونَ قَالَ وَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ النِّيلِ- عَنْ أَرْضٍ اشْتَرَاهَا بِفَمِ النِّيلِ- فَأَهْلُ الْأَرْضِ يَقُولُونَ هِيَ أَرْضُهُمْ وَ أَهْلُ الْأُسْتَانِ[2] يَقُولُونَ هِيَ مِنْ أَرْضِنَا قَالَ لَا تَشْتَرِهَا إِلَّا بِرِضَا أَهْلِهَا.
“This is concerning my question before abu Ja‘far (a.s.), about buying the land of tax payers (non-Muslims). He (the Imam) said, ‘It is not unlawful. On its coming (the time of the rise of al-Mahdiy with Divine Authority and Power) you will pay what they pay.’ I then asked him (the Imam) about the case of a man from pe
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَرْضَ خَرَاجٍ وَ قَدْ ضِقْتُ بِهَا ذَرْعاً قَالَ فَسَكَتَ هُنَيْهَةً ثُمَّ قَالَ إِنَّ قَائِمَنَا لَوْ قَدْ قَامَ كَانَ نَصِيبُكَ فِي الْأَرْضِ أَكْثَرَ مِنْهَا وَ لَوْ قَدْ قَامَ قَائِمُنَا ع كَانَ الْأُسْتَانُ أَمْثَلَ مِنْ قَطَائِعِهِمْ.
“I once said to abu ‘Abd Allah (a.s.), that I had a piece of land of al-Kharaj which had caused to me great difficulties. He (the Imam) remained quiet for a while, then said, ‘On its coming (the time of the rise of al-Mahdiy with Divine Authority and Power) your share of the land will be greater than this and on such t
سَأَلْتُ أَبَا الْحَسَنِ ع- عَنْ رَجُلٍ اسْتَأْجَرَ رَجُلًا بِنَفَقَةٍ وَ دَرَاهِمَ مُسَمَّاةٍ عَلَى أَنْ يَبْعَثَهُ إِلَى أَرْضٍ فَلَمَّا أَنْ قَدِمَ أَقْبَلَ رَجُلٌ مِنْ أَصْحَابِهِ يَدْعُوهُ إِلَى مَنْزِلِهِ الشَّهْرَ وَ الشَّهْرَيْنِ فَيُصِيبُ عِنْدَهُ مَا يُغْنِيهِ عَنْ نَفَقَةِ الْمُسْتَأْجِرِ فَنَظَرَ الْأَجِيرُ إِلَى مَا كَانَ يُنْفِقُ عَلَيْهِ فِي الشَّهْرِ إِذَا هُوَ لَمْ يَدْعُهُ فَكَافَأَهُ الَّذِي يَدْعُ
“This is concerning my question before abu al-Hassan (a.s.), about the case of a man who hires another man for a certain amount of wages and dirham to send him to a certain land. When he arrives in that land one of his friends invites him with who he stays for one or two months where he does not need to spend from the
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْبَقَرِ وَ الْغَنَمِ وَ الْإِبِلِ يَكُونُ فِي الرَّعْيِ فَتُفْسِدُ شَيْئاً هَلْ عَلَيْهَا ضَمَانٌ فَقَالَ إِنْ أَفْسَدَتْ نَهَاراً فَلَيْسَ عَلَيْهَا ضَمَانٌ مِنْ أَجْلِ أَنَّ أَصْحَابَهُ يَحْفَظُونَهُ وَ إِنْ أَفْسَدَتْ لَيْلًا فَإِنَّ عَلَيْهَا ضَمَانٌ[2].
“This is concerning my question before abu ‘ Abd Allah (a.s.), about the case of cows, sheep and camels in a pasture which destroy certain things; if anyone is held responsible for anything. He (the Imam) said, ‘If they destroy during the day there is no responsibility; the owners must protect them (their belongings);
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ داوُدَ وَ سُلَيْمانَ إِذْ يَحْكُمانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ[3] فَقَالَ لَا يَكُونُ النَّفْشُ إِلَّا بِاللَّيْلِ إِنَّ عَلَى صَاحِبِ الْحَرْثِ أَنْ يَحْفَظَ الْحَرْثَ بِالنَّهَارِ وَ لَيْسَ عَلَى صَاحِبِ الْمَاشِيَةِ حِفْظُهَا بِالنَّهَارِ وَ إِنَّمَا رَعْيُهَا بِالنَّهَارِ وَ إِرْزَاقُهَا فَمَا أَفْسَدَتْ فَلَيْسَ عَلَي
“I once asked abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, ‘. . . and Dawud and Sulayman who judged about the plantation which was damaged by the sheep of the people.’ (21:78) Abu ‘Abd Allah (a.s.), has said, ‘Such damage can happen only during the night. It is the responsibility of th
سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنْ رَجُلٍ مَاتَ وَ تَرَكَ عَلَيْهِ دَيْناً وَ تَرَكَ عَبْداً لَهُ مَالٌ فِي التِّجَارَةِ وَ وَلَداً وَ فِي يَدِ الْعَبْدِ مَالٌ وَ مَتَاعٌ وَ عَلَيْهِ دَيْنٌ اسْتَدَانَهُ الْعَبْدُ فِي حَيَاةِ سَيِّدِهِ فِي تِجَارَتِهِ وَ إِنَّ الْوَرَثَةَ وَ غُرَمَاءَ الْمَيِّتِ اخْتَصَمُوا فِيمَا فِي يَدِ الْعَبْدِ مِنَ الْمَالِ وَ الْمَتَاعِ وَ فِي رَقَبَةِ الْعَبْدِ فَقَالَ أَرَى أَنْ لَيْسَ لِلْوَرَث
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who dies owing a certain amount of debts and leaves behind a slave who has his assets in business and a son. In the hand of the slave he leaves the assets, goods and debts owed by the slave which he had incurred during the lifetime of
سَأَلْتُ عَبْداً صَالِحاً فَقُلْتُ جُعِلْتُ فِدَاكَ كُنَّا مُرَافِقِينَ لِقَوْمٍ بِمَكَّةَ فَارْتَحَلْنَا عَنْهُمْ وَ حَمَلْنَا بَعْضَ مَتَاعِهِمْ بِغَيْرِ عِلْمٍ وَ قَدْ ذَهَبَ الْقَوْمُ وَ لَا نَعْرِفُهُمْ وَ لَا نَعْرِفُ أَوْطَانَهُمْ فَقَدْ بَقِيَ الْمَتَاعُ عِنْدَنَا فَمَا نَصْنَعُ بِهِ قَالَ فَقَالَ تَحْمِلُونَهُ حَتَّى تَلْحَقُوهُمْ بِالْكُوفَةِ فَقَالَ يُونُسُ قُلْتُ لَهُ لَسْتُ أَعْرِفُهُمْ وَ لَا نَدْرِي كَ
“This is concerning my question before the virtuous servant of Allah saying, ‘I pray to Allah to keep my soul in service for your cause, we in Makkah had travel-mates, and when they left and we also left we carried certain items of their goods without knowing and they had gone. We did not know their places and the good
مَا أَظُنُّ رَجُلًا يَزْدَادُ فِي هَذَا الْأَمْرِ خَيْراً إِلَّا ازْدَادَ حُبّاً لِلنِّسَاءِ[1].
“Abu ‘Abd Allah (a.s.), has said, ‘I do not think anyone increases goodness in this issue (belief in the Divine Authority of ‘A’immah) without his increasing love for women.’”
قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ إِنِّي أَخَافُ أَنْ لَا يَحِلَّ لِي أَنْ أَتَزَوَّجَ يَعْنِي مِمَّنْ لَمْ يَكُنْ عَلَى أَمْرِهِ قَالَ وَ مَا يَمْنَعُكَ مِنَ الْبُلْهِ مِنَ النِّسَاءِ وَ قَالَ هُنَ الْمُسْتَضْعَفَاتُ اللَّاتِي لَا يَنْصِبْنَ وَ لَا يَعْرِفْنَ مَا أَنْتُمْ عَلَيْهِ.
“I once said to abu ‘Abd Allah (a.s.), ‘I pray to Allah to keep you well, I am afraid it is not lawful for me to get married with those who do not believe in the Divine Authority of ‘A’immah. He (the Imam) said, ‘Why do you not marry with one of the simple minded women?’ He (the Imam) said, ‘They are who are weak, who
قَالَ لِي أَبُو عَبْدِ اللَّهِ ع لَا تَشْتَرِ مِنَ السُّودَانِ أَحَداً فَإِنْ كَانَ لَا بُدَّ فَمِنَ النُّوبَةِ[2] فَإِنَّهُمْ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ مِنَ الَّذِينَ قالُوا إِنَّا نَصارى أَخَذْنا مِيثاقَهُمْ فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ[3] أَمَا إِنَّهُمْ سَيَذْكُرُونَ ذَلِكَ الْحَظَّ وَ سَيَخْرُجُ مَعَ الْقَائِمِ ع مِنَّا عِصَابَةٌ مِنْهُمْ وَ لَا تَنْكِحُوا مِنَ الْأَكْرَادِ أَحَد
“Abu ’Abd Allah (a.s.), once said to me, ‘You must not buy anyone from al-Sudan, but if you must buy, then buy from al-Nawbah; they are of those about whom Allah, most Majestic, most Glorious, has said, “Of those who have said, ‘We are helpers’, We took a covenant from them; then they forgot the share of what they were
زَوَّجَ أَمِيرُ الْمُؤْمِنِينَ ع امْرَأَةً مِنْ بَنِي عَبْدِ الْمُطَّلِبِ وَ كَانَ يَلِي أَمْرَهَا فَقَالَ الْحَمْدُ لِلَّهِ الْعَزِيزِ الْجَبَّارِ الْحَلِيمِ الْغَفَّارِ الْوَاحِدِ الْقَهَّارِ الْكَبِيرِ الْمُتَعَالِ سَواءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَ سارِبٌ بِالنَّهارِ[2] أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أُومِنُ بِهِ وَ أَتَوَكَّلُ عَلَيْهِ وَ كَفى بِ
“Abu Ja‘far (a.s.), has said that ’Amir al-Mu’minin once gave a woman from banu ‘ Abd al-Muttalib in marriage, solemnized her marriage and said, ‘All praise belongs to Allah, most Majestic, most Powerful, the Forbearing, the Forgiving, the one Dominant, the most Great, most High - no matter whatever anyone of you says
لَمَّا أَرَادَ رَسُولُ اللَّهِ ص أَنْ يَتَزَوَّجَ خَدِيجَةَ بِنْتَ خُوَيْلِدٍ أَقْبَلَ أَبُو طَالِبٍ فِي أَهْلِ بَيْتِهِ وَ مَعَهُ نَفَرٌ مِنْ قُرَيْشٍ حَتَّى دَخَلَ عَلَى وَرَقَةَ بْنِ نَوْفَلٍ عَمِّ خَدِيجَةَ فَابْتَدَأَ أَبُو طَالِبٍ بِالْكَلَامِ فَقَالَ الْحَمْدُ لِرَبِّ هَذَا الْبَيْتِ الَّذِي جَعَلَنَا مِنْ زَرْعِ إِبْرَاهِيمَ وَ ذُرِّيَّةِ إِسْمَاعِيلَ وَ أَنْزَلَنَا حَرَماً آمِناً وَ جَعَلَنَا الْحُكَّامَ عَل
9. Certain persons of our people have narrated from Ali ibn al-Husayn from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir who has said the following: “When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, decided to marry Khadijah daughter of Khuwayli
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُزَوِّجُ ابْنَهُ وَ هُوَ صَغِيرٌ قَالَ لَا بَأْسَ قُلْتُ يَجُوزُ طَلَاقُ الْأَبِ قَالَ لَا قُلْتُ عَلَى مَنِ الصَّدَاقُ قَالَ عَلَى الْأَبِ إِنْ كَانَ ضَمِنَهُ لَهُمْ وَ إِنْ لَمْ يَكُنْ ضَمِنَهُ فَهُوَ عَلَى الْغُلَامِ إِلَّا أَنْ لَا يَكُونَ[1] لِلْغُلَامِ مَالٌ فَهُوَ ضَامِنٌ لَهُ وَ إِنْ لَمْ يَكُنْ ضَمِنَ وَ قَالَ إِذَا زَوَّجَ الرَّجُلُ ابْنَهُ فَذَلِكَ إِلَى أَب
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who arranges marriage for his son who is small. He (the Imam) said, ‘It is not unlawful.’ I asked if divorce is permissible. He (the Imam) said, ‘No, it is not permissible.’ I asked, ‘Who must pay mahr (dower)?’ He (the Imam) said, ‘T
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الرَّجُلِ يُزَوِّجُ ابْنَهُ وَ هُوَ صَغِيرٌ قَالَ إِنْ كَانَ لِابْنِهِ مَالٌ فَعَلَيْهِ الْمَهْرُ وَ إِنْ لَمْ يَكُنْ لِلِابْنِ مَالٌ فَالْأَبُ ضَامِنُ الْمَهْرِ ضَمِنَ أَوْ لَمْ يَضْمَنْ.
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who arranges marriage for his son who is small. He (the Imam) said, ‘If his son has any assets mahr (dower) is on him but if the son does not have any asset then the father is responsible for mahr (dower) whether he accepts such respo
فَقَالَ إِذَا بَرِئَتْ عِصْمَتُهَا وَ لَمْ يَكُنْ لَهُ عَلَيْهَا رَجْعَةٌ فَلَهُ أَنْ يَخْطُبَ أُخْتَهَا قَالَ وَ سُئِلَ عَنْ رَجُلٍ كَانَتْ عِنْدَهُ أُخْتَانِ مَمْلُوكَتَانِ فَوَطِئَ إِحْدَاهُمَا ثُمَّ وَطِئَ الْأُخْرَى قَالَ إِذَا وَطِئَ الْأُخْرَى فَقَدْ حَرُمَتْ عَلَيْهِ حَتَّى تَمُوتَ الْأُخْرَى قُلْتُ أَ رَأَيْتَ إِنْ بَاعَهَا أَ تَحِلُّ لَهُ الْأُولَى قَالَ إِنْ كَانَ يَبِيعُهَا لِحَاجَةٍ وَ لَا يَخْطُرُ عَلَى
About the case of a man who divorces his wife or she arranges for al-Khula (payment for divorce) or she becomes a stranger to him; if he can marry her sister. He (the Imam) said, ‘When she has freed herself from responsibility and he is not able to go back to her, it then is permissible for him to propose marriage to h
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَكُونُ فِي بَعْضِ الطُّرُقَاتِ فَأَرَى الْمَرْأَةَ الْحَسْنَاءَ وَ لَا آمَنُ أَنْ تَكُونَ ذَاتَ بَعْلٍ أَوْ مِنَ الْعَوَاهِرِ قَالَ لَيْسَ هَذَا عَلَيْكَ إِنَّمَا عَلَيْكَ أَنْ تُصَدِّقَهَا فِي نَفْسِهَا.
‘It is not your responsibility; you can accept her words.’”
سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع- عَنِ الشُّرُوطِ فِي الْمُتْعَةِ فَقَالَ الشَّرْطُ فِيهَا بِكَذَا وَ كَذَا إِلَى كَذَا وَ كَذَا فَإِنْ قَالَتْ نَعَمْ فَذَاكَ لَهُ جَائِزٌ وَ لَا تَقُولُ كَمَا أُنْهِيَ إِلَيَّ أَنَّ أَهْلَ الْعِرَاقِ يَقُولُونَ الْمَاءُ مَائِي وَ الْأَرْضُ لَكِ وَ لَسْتُ أَسْقِي أَرْضَكِ الْمَاءَ وَ إِنْ نَبَتَ هُنَاكِ نَبْتٌ فَهُوَ لِصَاحِبِ الْأَرْضِ فَإِنَّ شَرْطَيْنِ[2] فِي شَرْطٍ فَاسِدٌ فَإ
“I once asked abu al-Hassan, al-Rida’ (a.s.), about the conditions of al-Mut‘ah (advantageous marriage). He (the Imam) said, ‘Of the conditions in it is setting up an appointed time and the amount of mahr (dower), if she agreed it then is lawful. You must not say as it is reported to me that people of Iraq say, “Water
سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ أَوْ أَبَا إِبْرَاهِيمَ ع- عَنِ الْمَرْأَةِ تُسَاحِقُ الْمَرْأَةَ وَ كَانَ مُتَّكِئاً فَجَلَسَ فَقَالَ مَلْعُونَةٌ الرَّاكِبَةُ وَ الْمَرْكُوبَةُ وَ مَلْعُونَةٌ حَتَّى تَخْرُجَ مِنْ أَثْوَابِهَا الرَّاكِبَةُ وَ الْمَرْكُوبَةُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَ الْمَلَائِكَةَ وَ أَوْلِيَاءَهُ يَلْعَنُونَهُمَا وَ أَنَا وَ مَنْ بَقِيَ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَ
4. It is narrated from the narrator of the previous Hadith from his father from Ali ibn al-Qasim from Ja’far ibn Muhammad from al- Husayn ibn Ziyad from Ya’qub ibn Ja’far who has said the following: “Once, a man asked abu ‘Abd Allah, or abu Ibrahim, ‘Alayhim al-Salam, about women who practice women homosexuality (lesbi
كَانَ رَجُلٌ بِالْمَدِينَةِ وَ كَانَ لَهُ جَارِيَةٌ نَفِيسَةٌ فَوَقَعَتْ فِي قَلْبِ رَجُلٍ وَ أُعْجِبَ بِهَا فَشَكَا ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ تَعَرَّضْ لِرُؤْيَتِهَا وَ كُلَّمَا رَأَيْتَهَا فَقُلْ أَسْأَلُ اللَّهَ مِنْ فَضْلِهِ فَفَعَلَ فَمَا لَبِثَ إِلَّا يَسِيراً حَتَّى عَرَضَ لِوَلِيِّهَا سَفَرٌ فَجَاءَ إِلَى الرَّجُلِ فَقَالَ يَا فُلَانُ أَنْتَ جَارِي وَ أَوْثَقُ النَّاسِ عِنْدِي وَ قَدْ عَرَضَ
“There was a man in al-Madinah and he had a very beautiful slave-girl who attracted a man who liked her and he complained before abu ‘ Abd Allah (a.s.), who told him to avoid looking to her and on seeing her say, T ask Allah from His extra bounties.’ He followed the instruction. In a short time her master decided to le
لَا يَأْكُلُ هُوَ وَ لَا أَحَدٌ مِنْ عِيَالِهِ مِنَ الْعَقِيقَةِ قَالَ وَ لِلْقَابِلَةِ الثُّلُثُ مِنَ الْعَقِيقَةِ فَإِنْ كَانَتِ الْقَابِلَةُ أُمَّ الرَّجُلِ أَوْ فِي عِيَالِهِ فَلَيْسَ لَهَا مِنْهَا شَيْءٌ وَ تُجْعَلُ أَعْضَاءً ثُمَّ يَطْبُخُهَا وَ يَقْسِمُهَا وَ لَا يُعْطِيهَا إِلَّا لِأَهْلِ الْوَلَايَةِ وَ قَالَ يَأْكُلُ مِنَ الْعَقِيقَةِ كُلُّ أَحَدٍ إِلَّا الْأُمَ[2].
“Abu ‘Abd Allah (a.s.), has said, ‘He or any of his dependents should not eat from the meat of ‘Aqiqah. One-third of the meat is for al-Qabilah (the special nurse). If the special nurse is the mother of the father of the newborn or a family member, then there is nothing for such nurse. It should be made in parts, cooke
كَانَتْ عِنْدِي امْرَأَةٌ تَصِفُ هَذَا الْأَمْرَ وَ كَانَ أَبُوهَا كَذَلِكَ وَ كَانَتْ سَيِّئَةَ الْخُلُقِ فَكُنْتُ أَكْرَهُ طَلَاقَهَا لِمَعْرِفَتِي بِإِيمَانِهَا وَ إِيمَانِ أَبِيهَا فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى ع وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ طَلَاقِهَا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ لِي إِلَيْكَ حَاجَةً فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ عَنْهَا فَقَالَ ائْتِنِي غَداً صَلَاةَ الظُّهْرِ قَالَ فَلَمَّا صَل
“I had a wife who believed (in the divine authority of ‘ A’immah ) and so also was her father, but she had very bad moral behaviors and I did not like to divorce her because of her belief and the belief of her father. I met abu al-Hassan, Musa (a.s.), and I wanted to ask him (the Imam) if divorcing her is proper saying
دَخَلْتُ عَلَيْهِ يَعْنِي أَبَا الْحَسَنِ مُوسَى ع وَ أَنَا أُرِيدُ أَنْ أَشْكُوَ إِلَيْهِ مَا أَلْقَى مِنِ امْرَأَتِي مِنْ سُوءِ خُلُقِهَا فَابْتَدَأَنِي فَقَالَ إِنَّ أَبِي كَانَ زَوَّجَنِي مَرَّةً امْرَأَةً سَيِّئَةَ الْخُلُقِ فَشَكَوْتُ ذَلِكَ إِلَيْهِ فَقَالَ لِي مَا يَمْنَعُكَ مِنْ فِرَاقِهَا قَدْ جَعَلَ اللَّهُ ذَلِكَ إِلَيْكَ فَقُلْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي قَدْ فَرَّجْتَ عَنِّي.
“I once went to see him, abu al-Hassan, Musa (a.s.), and complain before him against my wife because of her bad moral behaviors. He (the Imam) initiating to speak to me said, ‘One time my father arranged for me the marriage to a woman who had very bad moral behaviors and I complained before him against her. He said, ‘W
سَمِعْتُهُ يَقُولُ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعْوَتُهُمْ أَحَدُهُمْ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ نَجْعَلْ أَمْرَهَا بِيَدِكَ.
“I once heard abu ‘Abd Allah (a.s.), saying, ‘The prayers of three kinds of people are returned to them without a favorable answer. One of such people is one who prays against his wife to whom he is unjust and it is said to him, ‘Have we not given you the authority to divorce her?”’
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
سَأَلْتُهُ عَنْ طَلَاقِ السُّنَّةِ قَالَ طَلَاقُ السُّنَّةِ إِذَا أَرَادَ الرَّجُلُ أَنْ يُطَلِّقَ امْرَأَتَهُ يَدَعُهَا إِنْ كَانَ قَدْ دَخَلَ بِهَا حَتَّى تَحِيضَ ثُمَّ تَطْهُرَ فَإِذَا طَهُرَتْ طَلَّقَهَا وَاحِدَةً بِشَهَادَةِ شَاهِدَيْنِ ثُمَّ يَتْرُكُهَا حَتَّى تَعْتَدَّ ثَلَاثَةَ قُرُوءٍ فَإِذَا مَضَتْ ثَلَاثَةُ قُرُوءٍ فَقَدْ بَانَتْ مِنْهُ بِوَاحِدَةٍ وَ كَانَ زَوْجُهَا خَاطِباً مِنَ الْخُطَّابِ إِنْ شَاءَتْ
“I once asked abu ‘Abd Allah (a.s.), about the divorce according to Sunnah. He (the Imam) said, ’For divorce according to Sunnah when a man wants to divorce his wife he must leave her, if he has gone to bed with her, until she experiences Hayd (menses), then becomes clean. When she becomes clean he can divorce her once
الطَّلَاقُ لِلْعِدَّةِ أَنْ يُطَلِّقَ الرَّجُلُ امْرَأَتَهُ عِنْدَ كُلِّ طُهْرٍ يُرْسِلُ إِلَيْهَا أَنِ اعْتَدِّي فَإِنَّ فُلَاناً قَدْ طَلَّقَكِ قَالَ وَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ عِدَّتُهَا.
“Abu Ja‘far (a.s.), has said, ‘Divorce with waiting period is that by which a man divorces his wife whenever she is clean of Hayd (menses) and sends her a message to commence her waiting period because so and so has divorced her.’ He (the Imam) said, ‘He has the authority to go back to her as long as waiting period is
سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَاحِدَةً قَالَ هُوَ أَمْلَكُ بِرَجْعَتِهَا مَا لَمْ تَنْقَضِ الْعِدَّةُ قُلْتُ فَإِنْ لَمْ يُشْهِدْ عَلَى رَجْعَتِهَا قَالَ فَلْيُشْهِدْ قُلْتُ فَإِنْ غَفَلَ عَنْ ذَلِكَ قَالَ فَلْيُشْهِدْ حِينَ يَذْكُرُ وَ إِنَّمَا جُعِلَ الشُّهُودُ لِمَكَانِ الْمِيرَاثِ.
“I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a man who divorces his wife once. He (the Imam) said, ‘He has the authority to go back to her before the expiration of waiting period.’ I then asked about if he does not arrange witnesses to his going back. He (the I
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
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 جَلَ وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ ما فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ[1] قَالَ هُوَ الْأَبُ أَوِ الْأَخُ أَوِ الرَّجُلُ يُوصَى إِلَيْهِ وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبْتَاعُ لَهَا فَتُجِيزُ فَإِذَا عَفَا فَقَدْ جَازَ.
“The following are the words of Allah, most Majestic, most Glorious. ‘If you divorce them before you touch them and if you have set mahr (dower) for them that must be paid them one-half of it is payable unless it is waved or one who has authority in the matter of marriage waves it.’ (2:237) Abu ‘Abd Allah (a.s.), has s
عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ مِثْلُهَا مِنَ النِّسَاءِ قَالَ وَ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكاحِ قَالَ هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ وَ الرَّجُلُ يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ فَيَبِيعُ لَهَا وَ يَشْتَرِي لَهَا فَإِذَا عَفَ
“About the case of a man who divorces his wife before going to bed with her, abu ‘Abd Allah (a.s.), has stated this Hadith. ‘He owes to her one-half of mahr (dower) if he has set something for her; but if he has not set anything for her he must benefit her like the benefits that similar women receive. 5 The words of Al