Marriage

قَالَ أَبُو جَعْفَرٍ ع‌ تَدْرِي مِنْ أَيْنَ صَارَ مُهُورُ النِّسَاءِ أَرْبَعَةَ آلَافٍ قُلْتُ لَا قَالَ فَقَالَ إِنَّ أُمَّ حَبِيبٍ بِنْتَ أَبِي سُفْيَانَ كَانَتْ بِالْحَبَشَةِ فَخَطَبَهَا النَّبِيُّ ص وَ سَاقَ إِلَيْهَا عَنْهُ النَّجَاشِيُّ أَرْبَعَةَ آلَافٍ فَمِنْ ثَمَّ يَأْخُذُونَ بِهِ فَأَمَّا الْمَهْرُ فَاثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌّ.

“Abu Ja‘far (a.s.), once asked, ‘Do you know why mahr (dower) of women has become four thousand?’ I replied, ‘No, I do not know.’ He (the Imam) said, “Umm Habibah, daughter of abu Sufyan was in al-Habashah (Ethiopia) and the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services t

بِنِصْفِ مَا يُعَلَّمُ بِهِ مِثْلُ تِلْكَ السُّورَةِ.

“About the case of a man who marries a woman for teaching her a chapter from the book of Allah, then divorces her before going to bed with her and what she must receive, abu Ja‘far (a.s.), has said, ‘He owes to teach her half as much of that chapter.’”

قَالَ النَّبِيُّ ص‌ أَيُّمَا امْرَأَةٍ تَصَدَّقَتْ عَلَى زَوْجِهَا بِمَهْرِهَا قَبْلَ أَنْ يَدْخُلَ بِهَا إِلَّا كَتَبَ اللَّهُ لَهَا بِكُلِّ دِينَارٍ عِتْقَ رَقَبَةٍ قِيلَ يَا رَسُولَ اللَّهِ فَكَيْفَ بِالْهِبَةِ بَعْدَ الدُّخُولِ قَالَ إِنَّمَا ذَلِكَ مِنَ الْمَوَدَّةِ وَ الْأُلْفَةِ.

“Abu ‘Abd Allah (a.s.), has said that the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If a woman gives her mahr (dower) as charity to her husband before going to bed with her, Allah writes for her for every dinar freeing of a slave.’ It was ask

قُلْتُ لَهُ مَا أَدْنَى مَا يُجْزِئُ مِنَ الْمَهْرِ قَالَ تِمْثَالٌ مِنْ سُكَّرٍ.

‘It can be a figure of sugar.’”

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ اللَّهَ يَغْفِرُ كُلَّ ذَنْبٍ يَوْمَ الْقِيَامَةِ إِلَّا مَهْرَ امْرَأَةٍ وَ مَنِ اغْتَصَبَ أَجِيراً أَجْرَهُ وَ مَنْ بَاعَ حُرّاً.

‘Allah forgives every sin on the Day of Judgment except non-payment of mahr (dower), usurpation of wages and selling free people.’”

قَالَ إِنَّ الْإِمَامَ يَقْضِي عَنِ الْمُؤْمِنِينَ الدُّيُونَ مَا خَلَا مُهُورَ النِّسَاءِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Imam pays debts of believing people except mahr (dower) of women.’”

دُخُولُ الرَّجُلِ عَلَى الْمَرْأَةِ يَهْدِمُ الْعَاجِلَ‌[1].

“Abu ‘ Abd Allah (a.s.), has said, ‘A man’s going to bed with his woman destroys immediate payability of mahr (dower) which was for immediate payment.’”

إِذَا دَخَلَ بِهَا فَقَدْ هَدَمَ الْعَاجِلَ.

“About the case of a man who marries a woman and goes to bed with her, then she asks for payment of mahr (dower), abu Ja’far (a.s.), has said, ‘His going to bed with her destroys immediate payability of mahr (dower) which was for immediate payment.’”

إِذَا دَخَلَ بِهَا فَقَدْ هَدَمَ الْعَاجِلَ.

“About the case of a man who goes to bed with a woman, then she asks for payment of mahr (dower), abu ‘Abd Allah (a.s.), has said, ‘When he goes to bed with her the condition of immediate payment is destroyed.’”

مَنْ أَمْهَرَ مَهْراً ثُمَّ لَا يَنْوِي قَضَاءَهُ كَانَ بِمَنْزِلَةِ السَّارِقِ‌[2].

“Abu ‘Abd Allah (a.s.), has said, ‘If one agrees to pay mahr (dower) then decides not to pay it, he is like a thief.’”

مَنْ تَزَوَّجَ الْمَرْأَةَ وَ لَا يَجْعَلُ فِي نَفْسِهِ أَنْ يُعْطِيَهَا مَهْرَهَا فَهُوَ زِنًى‌[3].

“Abu ‘Abd Allah (a.s.), has said, ‘If one marries a woman and then decides in his soul not to pay her mahr (dower), he has committed fornication.’”

‌ فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ لَا يَجْعَلُ فِي نَفْسِهِ أَنْ يُعْطِيَهَا مَهْرَهَا فَهُوَ زِنًى

‘If a man marries a woman and does not tell his soul to pay her mahr (dower) it is fornication.’”

سَمِعْتُهُ يَقُولُ‌ لَوْ أَنَّ رَجُلًا تَزَوَّجَ امْرَأَةً وَ جَعَلَ مَهْرَهَا عِشْرِينَ أَلْفاً وَ جَعَلَ لِأَبِيهَا عَشَرَةَ آلَافٍ كَانَ الْمَهْرُ جَائِزاً وَ الَّذِي جَعَلَ لِأَبِيهَا فَاسِداً.

“I once heard al-Rida’ (a.s.), saying, ‘If a man marries a woman for a mahr (dower) of twenty thousand of which ten thousand is for her father, mahr (dower) is permissible but that which is for her father is invalid.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الْمَرْأَةِ تَهَبُ نَفْسَهَا لِلرَّجُلِ يَنْكِحُهَا بِغَيْرِ مَهْرٍ فَقَالَ إِنَّمَا كَانَ هَذَا لِلنَّبِيِّ ص وَ أَمَّا لِغَيْرِهِ فَلَا يَصْلُحُ هَذَا حَتَّى يُعَوِّضَهَا شَيْئاً يُقَدِّمُ إِلَيْهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَلَّ أَوْ كَثُرَ وَ لَوْ ثَوْبٌ أَوْ دِرْهَمٌ وَ قَالَ يُجْزِئُ الدِّرْهَمُ.

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a woman who gives herself as a gift to a man for marriage. He (the Imam) said, ‘This was only for the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, but for others it is not prop

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِ‌[1] فَقَالَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ص وَ أَمَّا غَيْرُهُ فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ.

“I once asked abu Ja‘far (a.s.), about the words of Allah, most Majestic, most Glorious, ‘A believing woman who gifts herself to the Holy Prophet. . . .’ (33:50) He (the Imam) said that such gift is not lawful except for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their serv

لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ص وَ أَمَّا غَيْرُهُ فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ.

‘(A woman’s) gifting herself is not lawful except to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and in other people’s case, marriage is not proper without mahr (dower).”’

لَا إِنَّمَا كَانَ ذَلِكَ لِرَسُولِ اللَّهِ ص وَ لَيْسَ لِغَيْرِهِ إِلَّا أَنْ يُعَوِّضَهَا شَيْئاً قَلَّ أَوْ كَثُرَ.

“About the case of a woman who gifts herself or her guardian gifts her to a man, abu ‘Abd Allah (a.s.), has said, ‘No, it was only for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and not for others unless it is in exchange for something, little

إِنْ عَوَّضَهَا كَانَ ذَلِكَ مُسْتَقِيماً.

“About the case of a woman who gifts herself to a Muslim man, abu ‘Abd Allah (a.s.), has said, ‘If it is in exchange for something it then is correct.’”

فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ دَخَلَ بِهَا وَ أَوْلَدَهَا ثُمَّ مَاتَ عَنْهَا فَادَّعَتْ شَيْئاً مِنْ صَدَاقِهَا عَلَى وَرَثَةِ زَوْجِهَا فَجَاءَتْ تَطْلُبُهُ مِنْهُمْ وَ تَطْلُبُ الْمِيرَاثَ فَقَالَ أَمَّا الْمِيرَاثُ فَلَهَا أَنْ تَطْلُبَهُ وَ أَمَّا الصَّدَاقُ فَالَّذِي أَخَذَتْ مِنَ الزَّوْجِ قَبْلَ أَنْ يَدْخُلَ بِهَا هُوَ الَّذِي حَلَّ لِلزَّوْجِ بِهِ فَرْجُهَا قَلِيلًا كَانَ أَوْ كَثِيراً إِذَا هِيَ قَبَضَ

“About the case of a man who marries a woman, goes to bed with her, makes her to give birth to children, then dies and she asks something of her mahr (dower) from the heirs of the deceased as well as her share of inheritance, abu Ja‘far (a.s.), has said, ‘She can ask for her share of inheritance but mahr (dower) is wha

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الزَّوْجِ وَ الْمَرْأَةِ يَهْلِكَانِ جَمِيعاً فَيَأْتِي وَرَثَةُ الْمَرْأَةِ فَيَدَّعُونَ عَلَى وَرَثَةِ الرَّجُلِ الصَّدَاقَ فَقَالَ وَ قَدْ هَلَكَا وَ قُسِمَ الْمِيرَاثُ فَقُلْتُ نَعَمْ فَقَالَ لَيْسَ لَهُمْ شَيْ‌ءٌ قُلْتُ وَ إِنْ كَانَتِ الْمَرْأَةُ حَيَّةً فَجَاءَتْ بَعْدَ مَوْتِ زَوْجِهَا تَدَّعِي صَدَاقَهَا فَقَالَ لَا شَيْ‌ءَ لَهَا وَ قَدْ أَقَامَتْ مَعَهُ مُقِرَّةً حَتَّى

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a husband and wife who both die and the heirs of the woman ask the heirs of the man to pay her mahr (dower). He (the Imam) said, ‘There is no such right for them/ I then asked, ‘What happens if woman is living and after his death comes and

فِي رَجُلٍ تَزَوَّجَ امْرَأَةً فَلَمْ يَدْخُلْ بِهَا فَادَّعَتْ أَنَّ صَدَاقَهَا مِائَةُ دِينَارٍ وَ ذَكَرَ الزَّوْجُ أَنَّ صَدَاقَهَا خَمْسُونَ دِينَاراً وَ لَيْسَ بَيْنَهُمَا بَيِّنَةٌ فَقَالَ الْقَوْلُ قَوْلُ الزَّوْجِ مَعَ يَمِينِهِ.

“About the case of a man who marries a woman but he does not go to bed with her and she claims that her mahr (dower) is one hundred dinar while the husband says that it is fifty dinar and there is no witness, abu Ja’far (a.s.), has said, ‘The words of the husband are accepted on oath.’”

إِذَا دَخَلَ الرَّجُلُ بِامْرَأَتِهِ ثُمَّ ادَّعَتِ الْمَهْرَ وَ قَالَ قَدْ أَعْطَيْتُكِ فَعَلَيْهِ الْبَيِّنَةُ وَ عَلَيْهِ الْيَمِينُ‌[2].

“Abu ‘Abd Allah (a.s.), has said, ‘When a man goes to bed with his wife then she asks for her mahr (dower) and he says that he has paid, he must present testimony and take an oath.’”

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ بِغَيْرِ شُهُودٍ فَقَالَ لَا بَأْسَ بِتَزْوِيجِ الْبَتَّةِ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ إِنَّمَا جُعِلَ الشُّهُودُ فِي تَزْوِيجِ الْبَتَّةِ مِنْ أَجْلِ الْوَلَدِ لَوْ لَا ذَلِكَ لَمْ يَكُنْ بِهِ بَأْسٌ.

“Once abu ‘ Abd Allah (a.s.), was asked about the case of a man who married a woman without witness. He (the Imam) said, ‘It is not unlawful at all between him and Allah. Witness in marriage is for the sake of children, if that is not the concern then it is not unlawful.’”

إِنَّمَا جُعِلَتِ الْبَيِّنَاتُ لِلنَّسَبِ وَ الْمَوَارِيثِ وَ فِي رِوَايَةٍ أُخْرَى وَ الْحُدُودِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Witness and testimony (for marriage) is only for the sake of children and inheritance.’ In another Hadith it is said, ‘and it is for the sake of criminal issues.’”

فِي الرَّجُلِ يَتَزَوَّجُ بِغَيْرِ بَيِّنَةٍ قَالَ لَا بَأْسَ.

“About the case of a man who marries without witness, abu ‘Abd Allah (a.s.), has said, ‘It is not unlawful.’”

قَالَ أَبُو الْحَسَنِ مُوسَى ع لِأَبِي يُوسُفَ الْقَاضِي إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَمَرَ فِي كِتَابِهِ بِالطَّلَاقِ وَ أَكَّدَ فِيهِ بِشَاهِدَيْنِ وَ لَمْ يَرْضَ بِهِمَا إِلَّا عَدْلَيْنِ‌[1] وَ أَمَرَ فِي كِتَابِهِ بِالتَّزْوِيجِ فَأَهْمَلَهُ بِلَا شُهُودٍ فَأَثْبَتُّمْ شَاهِدَيْنِ فِيمَا أَهْمَلَ وَ أَبْطَلْتُمُ الشَّاهِدِينَ فِيمَا أَكَّدَ.

“Abu al-Hassan, Musa (a.s.), once said to abu Yusuf, al-Qadi, ‘Allah, most Blessed, most High, has commanded in His book about divorce and He has placed strong emphasis on the presence of two witnesses. He has not accepted anyone as witness other than two just ones. He has commanded in His book about marriage but He ha

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- يا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنا لَكَ أَزْواجَكَ‌[2] قُلْتُ كَمْ أُحِلَّ لَهُ مِنَ النِّسَاءِ قَالَ مَا شَاءَ مِنْ شَيْ‌ءٍ قُلْتُ قَوْلُهُ‌ لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ وَ لا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْواجٍ‌[1] فَقَالَ لِرَسُولِ اللَّهِ ص أَنْ يَنْكِحَ مَا شَاءَ مِنْ بَنَاتِ عَمِّهِ وَ بَنَاتِ عَمَّاتِهِ وَ بَنَاتِ خَالِهِ وَ بَنَاتِ خَالاتِهِ وَ أَ

“This is concerning my question before abu ‘ Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, ‘O Holy prophet, we have made your wives lawful for you’ (33:50) and that how many wives has He made lawful for him (the Holy Prophet)? He (the Imam) said, ‘As many as he wanted were lawful for him? I

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ وَ لا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْواجٍ وَ لَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا ما مَلَكَتْ يَمِينُكَ‌ فَقَالَ أَرَاكُمْ وَ أَنْتُمْ تَزْعُمُونَ أَنَّهُ يَحِلُّ لَكُمْ مَا لَمْ يَحِلَّ لِرَسُولِ اللَّهِ ص وَ قَدْ أَحَلَّ اللَّهُ تَعَالَى لِرَسُولِهِ ص أَنْ يَتَزَوَّجَ مِنَ النِّسَاءِ مَا شَاءَ إِنَّمَا قَالَ‌ ل

“This is concerning my question before abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, ‘Other than these women are not lawful or to exchange wives even though their beauty may attract you except what your right hands possess?(33:52) He (the Imam) said, ‘I see that you think it is lawful f

مَا شَاءَ يَقُولُ بِيَدِهِ هَكَذَا وَ هِيَ لَهُ حَلَالٌ يَعْنِي يَقْبِضُ يَدَهُ.

“We once asked abu ‘Abd Allah (a.s.), ‘How many women were lawful for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Imam) said, ‘As many as he (the Messenger of Allah) wanted’ - making a hand gesture by keeping it closed he (the Imam) said

مَا شَاءَ مِنْ شَيْ‌ءٍ قُلْتُ [قَوْلُهُ عَزَّ وَ جَلَ‌]- وَ امْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَها لِلنَّبِيِ‌ فَقَالَ لَا تَحِلُّ الْهِبَةُ إِلَّا لِرَسُولِ اللَّهِ ص وَ أَمَّا لِغَيْرِ رَسُولِ اللَّهِ فَلَا يَصْلُحُ نِكَاحٌ إِلَّا بِمَهْرٍ قُلْتُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ- لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ فَقَالَ إِنَّمَا عَنَى بِهِ لَا يَحِلُّ لَكَ النِّسَاءُ الَّتِي حَرَّمَ اللَّهُ فِي ه

“This is concerning my question before abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, to His the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘O prophet, we have made your wives lawful for you.’ (33:50) and that how many wiv

فِي تَسْمِيَةِ نِسَاءِ النَّبِيِّ ص وَ نَسَبِهِنَّ وَ صِفَتِهِنَّ عَائِشَةُ وَ حَفْصَةُ وَ أُمُّ حَبِيبٍ بِنْتُ أَبِي سُفْيَانَ بْنِ حَرْبٍ وَ زَيْنَبُ بِنْتُ جَحْشٍ وَ سَوْدَةُ بِنْتُ زَمْعَةَ وَ مَيْمُونَةُ بِنْتُ الْحَارِثِ وَ صَفِيَّةُ بِنْتُ حي [حُيَيِ‌] بْنِ أَخْطَبَ وَ أُمُّ سَلَمَةَ بِنْتُ أَبِي أُمَيَّةَ وَ جُوَيْرِيَةُ بِنْتُ الْحَارِثِ وَ كَانَتْ عَائِشَةُ مِنْ تَيْمٍ وَ حَفْصَةُ مِنْ عَدِيٍّ وَ أُمُّ سَلَ

5. It is narrated from the narrator of the previous Hadith from ‘ Asem ibn Hamid from abu Basir and others about the names of the wives of the Holy Prophet, and their relations and qualities has said the following: “The names of the wives of the Holy Prophet, were: ‘A’ishah, Hafsah, ‘Umm Habib daughter of abu Sufyan ib

أَنَّ رَسُولَ اللَّهِ ص لَمْ يَتَزَوَّجْ عَلَى خَدِيجَةَ.

“Abu ‘Abd Allah (a.s.), has said, ‘The Messenger of Allah (saww) did not marry a second wife in Khadijah’s lifetime.’”

تَزَوَّجَ رَسُولُ اللَّهِ ص أُمَّ سَلَمَةَ زَوَّجَهَا إِيَّاهُ عُمَرُ بْنُ أَبِي سَلَمَةَ وَ هُوَ صَغِيرٌ لَمْ يَبْلُغِ الْحُلُمَ‌[1].

“Abu ‘ Abd Allah (a.s.), has said, ‘The Messenger of Allah married ‘Umm Salamah and she was given in marriage to him (the Messenger of Allah) by ‘Umar ibn abu Salmah who was small and was not mature yet.’”

قُلْتُ لَهُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ- لا يَحِلُّ لَكَ النِّساءُ مِنْ بَعْدُ فَقَالَ إِنَّمَا لَمْ يَحِلَّ لَهُ النِّسَاءُ الَّتِي حَرَّمَ اللَّهُ عَلَيْهِ فِي هَذِهِ الْآيَةِ- حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ‌ فِي هَذِهِ الْآيَةِ كُلِّهَا وَ لَوْ كَانَ الْأَمْرُ كَمَا يَقُولُونَ لَكَانَ قَدْ أَحَلَّ لَكُمْ مَا لَمْ يُحِلَّ لَهُ هُوَ لِأَنَّ أَحَدَكُمْ يَسْتَبْدِلُ كُلَّمَا أَرَادَ وَ

“This is concerning my question before abu ‘Abd Allah (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘Thereafter women are not lawful for you. . . (33:53) He (the Imam) said, ‘Unlawful for him were the women mentioned in the verse, "Unlawful for you to marry are your mothers, daughters.

الْمَرْأَةُ الَّتِي قَدْ مَلَكَتْ نَفْسَهَا غَيْرَ السَّفِيهَةِ وَ لَا الْمُوَلَّى عَلَيْهَا إِنَّ تَزْوِيجَهَا بِغَيْرِ وَلِيٍّ جَائِزٌ[2].

“Abu Ja‘far (a.s.), has said, ‘A woman who has control over herself and is not dimwitted and has no master over her, her marriage without guardian is lawful.’”

الْجَارِيَةُ الْبِكْرُ الَّتِي لَهَا أَبٌ لَا تَتَزَوَّجُ إِلَّا بِإِذْنِ أَبِيهَا وَ قَالَ إِذَا كَانَتْ مَالِكَةً لِأَمْرِهَا تَزَوَّجَتْ مَتَى شَاءَتْ.

“Abi ‘Abdillah (a.s), has said, ‘The virgin bondmaid who has a father must not marry without his permission.’ He (the Imam) said, ‘If she has control over her affairs she can marry whenever she wants.’”

تَزَوَّجُ الْمَرْأَةُ مَنْ شَاءَتْ إِذَا كَانَتْ مَالِكَةً لِأَمْرِهَا فَإِنْ شَاءَتْ جَعَلَتْ وَلِيّاً.

‘A woman who has control of her affairs can marry whomever she likes or she can appoint someone as her guardian.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَلْقَى الْمَرْأَةَ بِالْفَلَاةِ الَّتِي لَيْسَ فِيهَا أَحَدٌ فَأَقُولُ لَهَا لَكِ زَوْجٌ فَتَقُولُ لَا فَأَتَزَوَّجُهَا قَالَ نَعَمْ هِيَ الْمُصَدَّقَةُ عَلَى نَفْسِهَا.

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a woman whom I meet in the wilderness and I ask her if she has a husband and she says, ‘No; I do not have a husband’ if I can marry her. He (the Imam) said, ‘Yes, her words about herself are accepted as true.’”

فِي الْمَرْأَةِ الثَّيِّبِ تَخْطُبُ إِلَى نَفْسِهَا قَالَ هِيَ أَمْلَكُ بِنَفْسِهَا تُوَلِّي أَمْرَهَا مَنْ شَاءَتْ إِذَا كَانَ كُفْواً بَعْدَ أَنْ تَكُونَ قَدْ نَكَحَتْ رَجُلًا قَبْلَهُ‌[1].

“About the case of a woman’s second marriage if she can propose for marriage, abu ‘Abd Allah (a.s.), has said, ‘She has more control over her affairs and she can appoint someone to act as her guardian if the man is a proper match and it is her second marriage.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمَرْأَةُ الثَّيِّبُ تَخْطُبُ إِلَى نَفْسِهَا قَالَ هِيَ أَمْلَكُ بِنَفْسِهَا تُوَلِّي أَمْرَهَا مَنْ شَاءَتْ إِذَا كَانَ لَا بَأْسَ بِهِ بَعْدَ أَنْ تَكُونَ قَدْ نَكَحَتْ زَوْجاً قَبْلَ ذَلِكَ.

‘She has more control over her affairs; she can appoint whomever she likes to act as her guardian if it is her second marriage.’”

سَأَلْتُهُ عَنْ مَمْلُوكَةٍ كَانَتْ بَيْنِي وَ بَيْنَ وَارِثٍ مَعِي فَأَعْتَقْنَاهَا[2] وَ لَهَا أَخٌ غَائِبٌ وَ هِيَ بِكْرٌ أَ يَجُوزُ لِي أَنْ أَتَزَوَّجَهَا أَوْ لَا يَجُوزُ إِلَّا بِأَمْرِ أَخِيهَا قَالَ بَلَى يَجُوزُ ذَلِكَ أَنْ تَزَوَّجَهَا قُلْتُ أَ فَأَتَزَوَّجُهَا إِنْ أَرَدْتُ ذَلِكَ قَالَ نَعَمْ.

“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a slave- girl who belongs to me and an heir (one who has a share in her price as part of his legacy) with me. We set her free. She has a brother who is absent and she is virgin; if it is permissible for me to marry her or it is not permissi

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‌ لَا يَنْقُضُ النِّكَاحَ إِلَّا الْأَبُ.

“I once heard abu Ja‘far (a.s.), saying, ‘No one other than a father can revoke a marriage.

لَا تَزَوَّجُ ذَوَاتُ الْآبَاءِ مِنَ الْأَبْكَارِ إِلَّا بِإِذْنِ آبَائِهِنَّ.

“Abu ‘ Abd Allah (a.s.), has said, ‘A virgin woman who has her father must not marry without his permission.’”

لَا تُسْتَأْمَرُ الْجَارِيَةُ إِذَا كَانَتْ بَيْنَ أَبَوَيْهَا لَيْسَ لَهَا مَعَ الْأَبِ أَمْرٌ وَ قَالَ يَسْتَأْمِرُهَا كُلُّ أَحَدٍ مَا عَدَا الْأَبَ‌[1].

“One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘A virgin girl when living with her parents cannot appoint anyone to solemnize her marriage. In the absence of her father anyone can ask her to be appointed as her guardian.’”

يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا وَ إِنْ قَالَتْ زَوِّجْنِي فُلَاناً فَلْيُزَوِّجْهَا مِمَّنْ تَرْضَى وَ الْيَتِيمَةُ فِي حَجْرِ الرَّجُلِ لَا يُزَوِّجْهَا إِلَّا بِرِضَاهَا[2].

“This is concerning my question before abu ‘Abd Allah, Alayhi al-Salam, about the case of a man who wants to give his sister in marriage. He (the Imam) said, ‘He must have her permission and if she remains quiet it is her affirmation. If she refuses he must not give her in marriage, if she says, “Give me in marriage to

لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ إِذَا أَنْكَحَهَا جَازَ نِكَاحُهُ وَ إِنْ كَانَتْ كَارِهَةً قَالَ وَ سُئِلَ عَنْ رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا[1].

“This is concerning my question before abu ‘Abd Allah, Alayhi al-Salam, about the case of a man who gives his daughter in marriage to someone without her permission. He (the Imam) said, ‘With the existence of her father she has no say and commandments. If he gives her in marriage it is permissible even if she dislikes.

لَا تُسْتَأْمَرُ الْجَارِيَةُ الَّتِي بَيْنَ أَبَوَيْهَا إِذَا أَرَادَ أَبُوهَا أَنْ يُزَوِّجَهَا هُوَ أَنْظَرُ لَهَا وَ أَمَّا الثَّيِّبُ فَإِنَّهَا تُسْتَأْذَنُ وَ إِنْ كَانَتْ بَيْنَ أَبَوَيْهَا إِذَا أَرَادَا أَنْ يُزَوِّجَاهَا.

“Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘The girl who is with her parents cannot appoint someone (to solemnize her marriage) when her father wants to give her in marriage; he is more careful than her. A woman for her second marriage must be asked for her permission if she lives with her parents and they want to giv

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع- عَنِ الْجَارِيَةِ الصَّغِيرَةِ يُزَوِّجُهَا أَبُوهَا أَ لَهَا أَمْرٌ إِذَا بَلَغَتْ قَالَ لَا لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ قَالَ وَ سَأَلْتُهُ عَنِ الْبِكْرِ إِذَا بَلَغَتْ مَبْلَغَ النِّسَاءِ أَ لَهَا مَعَ أَبِيهَا أَمْرٌ قَالَ لَا لَيْسَ لَهَا مَعَ أَبِيهَا أَمْرٌ مَا لَمْ تَكْبَرْ[2].

“I once asked al-Rida’, Alayhi al-Salam, about the case of a small girl whose father wanted to give her in marriage: if she had any commandment. He (the Imam) said, ‘No, with the existence of her father she has no commandments.’ I then asked about a virgin who has grown like other woman; if she has any commandment with

كَتَبَ بَعْضُ بَنِي عَمِّي إِلَى أَبِي جَعْفَرٍ الثَّانِي ع مَا تَقُولُ فِي صَبِيَّةٍ زَوَّجَهَا عَمُّهَا فَلَمَّا كَبِرَتْ أَبَتِ التَّزْوِيجَ فَكَتَبَ بِخَطِّهِ لَا تُكْرَهُ عَلَى ذَلِكَ وَ الْأَمْرُ أَمْرُهَا[3].

“Certain ones of sons of my uncle wrote to abu Ja’far al-Thaniy (a.s.), asking about the small girl whom her uncle gave in marriage to someone and when she grew up she disagreed with the marriage. He (the Imam) wrote back in his own handwriting, ‘She must not be forced, and the command is her command.”’

قَالَ أَبُو الْحَسَنِ ع‌ فِي الْمَرْأَةِ الْبِكْرِ إِذْنُهَا صُمَاتُهَا وَ الثَّيِّبِ أَمْرُهَا إِلَيْهَا.

"In the case of a virgin, her remaining quiet is her permission, and a woman for her second marriage has her own command and power of decision making."