فِي رِوَايَةِ السَّكُونِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا قَالَتِ الْمَرْأَةُ زَوْجِي عَلَيَّ كَظَهْرِ أُمِّي فَلَا كَفَّارَةَ عَلَيْهَا[2].
Hadith.4847 - In the narration of Al-Sakuni, it is reported that Commander of the Faithful (as) said: "If a woman says, 'My husband is to me as the back of my mother,' there is no expiation upon her."
الْحُرَّةُ وَ الْأَمَةُ فِي هَذَا سَوَاءٌ[3].
Hadith.4848 - Ishaq ibn Ammar asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)) about a man who performs ẓihar (a form of divorce by comparison) against his female slave. Imam (as) replied: "In this matter, a free woman and a bondwoman are the same."
عَلَيْهِ نِصْفُ مَا عَلَى الْحُرِّ مِنْ صَوْمِ شَهْرٍ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ مِنْ صَدَقَةٍ وَ لَا عِتْقٍ.
Hadith.4849 - Muhammad ibn Humran asked Abu Abdullah (as) about whether a slave is obligated to perform ẓihar (a form of divorce by comparison). Imam (as) replied: "He is required to fulfill half of what is required of a free man, which is fasting for one month. However, he is not obligated to offer expiation through c
فِي رِوَايَةِ السَّكُونِيِّ قَالَ قَالَ عَلِيٌّ ع أُمُّ الْوَلَدِ تُجْزِي فِي الظِّهَارِ[4].
Hadith.4850 - In the narration of Al-Sakuni, it is reported that Imam Ali ibn Abi Talib (as) said: "The umm al-walad (woman who has borne her master's child) is included in the ruling of ẓihar."
"لاَ يَقَعُ اَللِّعَانُ حَتَّى يَدْخُلَ اَلرَّجُلُ بِامْرَأَتِهِ".
"Lian (the mutual curse between spouses) does not take place unless the man has consummated the marriage with his wife."
سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحُرِّ يُلاَعِنُ اَلْمَمْلُوكَةَ قَالَ "نَعَمْ إِذَا كَانَ مَوْلاَهَا اَلَّذِي زَوَّجَهَا إِيَّاهُ".
I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a free man performing liʿan (mutual cursing) against a female slave. Imam (as) replied: "Yes, if it was her master who married her to him."
فَأَمَّا خَبَرُ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يُلاَعِنُ اَلرَّجُلُ اَلْحُرُّ اَلْأَمَةَ وَ لاَ اَلذِّمِّيَّةَ وَ لاَ اَلَّتِي يَتَمَتَّعُ بِهَا".
"A free man does not perform liʿan (mutual cursing) against a female slave, nor against a non-Muslim woman (dhimmiyyah), nor against a woman with whom he is in a temporary marriage (mut'ah),"
يَخِيرُ وَاحِداً مِنِ اثْنَيْنِ يُقَالُ لَهُ إِنْ شِئْتَ أَلْزَمْتَ نَفْسَكَ الذَّنْبَ[3] فَيُقَامُ فِيكَ الْحَدُّ وَ تُعْطَى الْمِيرَاثَ وَ إِنْ شِئْتَ أَقْرَرْتَ فَلَاعَنْتَ أَدْنَى قَرَابَتِهَا إِلَيْهَا وَ لَا مِيرَاثَ لَكَ[4].
Hadith.4856 - Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn Isa, from Al-Husayn ibn Alwan, from Amr ibn Khalid, from Zayd ibn Ali (as) regarding a man who accused his wife of adultery and then left, only to return and find that she had passed away. Zayd (as) said: "He is given a choice between two options. It
قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ الرَّجُلُ إِذَا قَذَفَ امْرَأَتَهُ كَانَتْ شَهَادَتُهُ أَرْبَعَ شَهاداتٍ بِاللَّهِ فَإِذَا قَذَفَهَا غَيْرُهُ أَبٌ أَوْ أَخٌ أَوْ وَلَدٌ أَوْ غَرِيبٌ جُلِدَ الْحَدَّ أَوْ يُقِيمَ الْبَيِّنَةَ عَلَى مَا قَالَ فَقَالَ قَدْ سُئِلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع عَنْ ذَلِكَ فَقَالَ إِنَّ الزَّوْجَ إِذَا قَذَفَ امْرَأَتَهُ فَقَالَ رَأَيْتُ ذَلِكَ بِعَيْنِي كَانَتْ شَهَادَتُهُ أَرْبَع
I asked him: "May I be sacrificed for you, why is it that when a man accuses his wife of adultery, his testimony consists of four oaths by Allah (swt), but if someone else, such as a father, brother, son, or even a stranger - accuses her, he is subjected to the ḥadd punishment unless he provides clear evidence for his
إِنَّ عَبَّادَ الْبَصْرِيِّ سَأَلَ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ حَاضِرٌ كَيْفَ يُلَاعِنُ الرَّجُلُ الْمَرْأَةَ فَقَالَ ع إِنَّ رَجُلًا مِنَ الْمُسْلِمِينَ أَتَى رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا دَخَلَ مَنْزِلَهُ فَرَأَى مَعَ امْرَأَتِهِ رَجُلًا يُجَامِعُهَا مَا كَانَ يَصْنَعُ فِيهِمَا قَالَ فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ص فَانْصَرَفَ الرَّجُلُ وَ كَانَ ذَلِك
Abbad Al-Basri asked Abu Abdullah (as), while I was present with him, "How does a man invoke the mutual imprecation (li'an) against his wife?" Imam (as) replied: "A man from among the Muslims came to the Messenger of Allah (swt) (peace be upon him and his family) and said: 'O Messenger of Allah (swt), what do you say a
طَلَاقُ الْعَبْدِ إِذَا تَزَوَّجَ امْرَأَةً حُرَّةً أَوْ تَزَوَّجَ وَلِيدَةَ قَوْمٍ آخَرِينَ إِلَى الْعَبْدِ وَ إِنْ تَزَوَّجَ وَلِيدَةَ مَوْلَاهُ كَانَ لَهُ أَنْ يُفَرِّقَ بَيْنَهُمَا أَوْ يَجْمَعَ بَيْنَهُمَا إِنْ شَاءَ وَ إِنْ شَاءَ نَزَعَهَا مِنْهُ بِغَيْرِ طَلَاقٍ.
"The divorce of a slave who marries a free woman or marries a bondwoman belonging to another people is in the hands of the slave himself. However, if he marries a bondwoman owned by his master, the master has the authority to either separate them or keep them together if he wishes. Additionally, if he wants, he can tak
فَإِنَّ السَّيِّدَ كَانَ زَوَّجَهُ بِيَدِ مَنِ الطَّلَاقُ قَالَ بِيَدِ السَّيِّدِ- ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى شَيْءٍ وَ الشَّيْءُ الطَّلَاقُ[2].
Hadith.4860 - Ibn Udhaynah narrated from Zurarah, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) and Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (as), who both said: "A slave cannot validly perform a divorce or marriage except with the permission of his master." I asked: "If the master himself arranged his marri
سَأَلْتُهُ عَنْ رَجُلٍ أَنْكَحَ أَمَتَهُ حُرّاً أَوْ عَبْدَ قَوْمٍ آخَرِينَ قَالَ لَيْسَ لَهُ أَنْ يَنْزِعَهَا مِنْهُ فَإِنْ بَاعَهَا فَشَاءَ الَّذِي اشْتَرَاهَا أَنْ يَنْزِعَهَا مِنْ زَوْجِهَا فَعَلَ[3].
I asked him about a man who marries off his bondwoman (amah) to a free man or to a slave belonging to another group of people. Imam (as) replied: "The master does not have the right to take her back from her husband. However, if he sells her and the one who purchases her wishes to separate her from her husband, he is p
سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ مَمْلُوكٍ تَزَوَّجَ بِغَيْرِ إِذْنِ سَيِّدِهِ فَقَالَ ذَلِكَ إِلَى السَّيِّدِ إِنْ شَاءَ أَجَازَهُ وَ إِنْ شَاءَ فَرَّقَ بَيْنَهُمَا[4] فَقُلْتُ أَصْلَحَكَ اللَّهُ إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ وَ إِبْرَاهِيمَ النَّخَعِيَّ وَ أَصْحَابَهُمَا يَقُولُونَ إِنَّ أَصْلَ النِّكَاحِ فَاسِدٌ فَلَا تُحِلُّ إِجَازَةُ السَّيِّدِ لَهُ فَقَالَ إِنَّمَا عَصَى سَيِّدَهُ وَ لَمْ يَعْصِ اللَّهَ فَإِذَا
I asked Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) about a slave who married without the permission of his master. Imam (as) replied: "This matter is up to the master. If he wishes, he can approve the marriage, and if he wishes, he can separate them." I said: "May Allah (swt) rectify your affairs! Al-Ḥakam ibn ʿUtay
قُلْتُ لَهُ إِذَا كَانَتِ الْحُرَّةُ تَحْتَ الْعَبْدِ كَمْ يُطَلِّقُهَا فَقَالَ قَالَ عَلِيٌّ ع الطَّلَاقُ وَ الْعِدَّةُ بِالنِّسَاءِ[6].
I asked him, "If a free woman is married to a slave, how many divorces can he pronounce against her?" He (as) replied: "Ali (as) said: 'Divorce and the waiting period (ʿiddah) are determined according to the status of the women.'"
طَلَاقُ الْحُرَّةِ إِذَا كَانَتْ تَحْتَ الْعَبْدِ ثَلَاثُ تَطْلِيقَاتٍ وَ طَلَاقُ الْأَمَةِ إِذَا كَانَتْ تَحْتَ الْحُرِّ تَطْلِيقَتَانِ[1].
"The divorce of a free woman when she is married to a slave is three divorces, and the divorce of a bondwoman when she is married to a free man is two divorces."
إِذَا كَانَ الرَّجُلُ حُرّاً وَ امْرَأَتُهُ أَمَةً فَطَلَاقُهَا تَطْلِيقَتَانِ وَ إِذَا كَانَ الرَّجُلُ عَبْداً وَ هِيَ حُرَّةً فَطَلَاقُهَا ثَلَاثُ تَطْلِيقَاتٍ.
"If a man is free and his wife is a bondwoman, her divorce is two pronouncements. But if the man is a slave and his wife is a free woman, her divorce is three pronouncements."
طَلَاقُ الْأَمَةِ بَيْعُهَا أَوْ بَيْعُ زَوْجِهَا وَ قَالَ فِي الرَّجُلِ يُزَوِّجُ أَمَتَهُ رَجُلًا حُرّاً ثُمَّ يَبِيعُهَا قَالَ هُوَ فِرَاقُ مَا بَيْنَهُمَا إِلَّا أَنْ يَشَاءَ الْمُشْتَرِي أَنْ يَدَعَهُمَا[4].
"The divorce of a bondwoman is through her sale or the sale of her husband." Imam (as) also said regarding a man who marries his bondwoman to a free man and then sells her: "This constitutes separation between them unless the buyer wishes to let them remain together."
إِذَا بِيعَتِ الْأَمَةُ وَ لَهَا زَوْجٌ فَالَّذِي اشْتَرَاهَا بِالْخِيَارِ إِنْ شَاءَ فَرَّقَ بَيْنَهُمَا وَ إِنْ شَاءَ تَرَكَهَا مَعَهُ فَإِنْ هُوَ تَرَكَهَا مَعَهُ فَلَيْسَ لَهُ أَنْ يُفَرِّقَ بَيْنَهُمَا بَعْدَ مَا رَضِيَ[1] قَالَ وَ إِنْ بِيعَ الْعَبْدُ فَإِنْ شَاءَ مَوْلَاهُ الَّذِي اشْتَرَاهُ أَنْ يَصْنَعَ مِثْلَ الَّذِي صَنَعَ صَاحِبُ الْجَارِيَةِ فَذَلِكَ لَهُ وَ إِنْ هُوَ سَلَّمَ فَلَيْسَ لَهُ أَنْ يُفَرِّق
"If a bondwoman is sold while she has a husband, the buyer has the choice-if he wishes, he may separate them, and if he wishes, he may leave her with her husband. However, if he chooses to leave her with him, he can no longer separate them after agreeing to that." Imam (as) further said: "If a male slave is sold, then
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ كَانَ لَهُ أَبٌ مَمْلُوكٌ وَ كَانَتْ لِأَبِيهِ امْرَأَةٌ مُكَاتَبَةٌ قَدْ أَدَّتْ بَعْضَ مَا عَلَيْهَا فَقَالَ لَهَا ابْنُ الْعَبْدِ هَلْ لَكِ أَنْ أُعِينَكِ عَلَى مُكَاتَبَتِكِ حَتَّى تُؤَدِّيَ مَا عَلَيْكِ بِشَرْطِ أَنْ لَا يَكُونَ لَكِ الْخِيَارُ عَلَى أَبِي إِذَا أَنْتِ مَلَكْتِ نَفْسَكِ قَالَتْ نَعَمْ فَأَعْطَاهَا لِمُكَاتَبَتِهَا أَ يَكُونُ لَهَا الْخِيَارُ بَعْدَ ذَل
I asked Abu Abdullah (as) about a man whose father was a slave and whose father had a wife who was a mukatabah (a bondwoman under a contract for her freedom) and had already paid part of what she owed. The son of the slave said to her: "Would you like me to help you complete your manumission payment so that you can ful
إِذَا كَانَ الْعَبْدُ تَحْتَهُ أَمَةٌ فَطَلَّقَهَا تَطْلِيقَةً ثُمَّ أُعْتِقَا جَمِيعاً كَانَتْ عِنْدَهُ عَلَى تَطْلِيقَةٍ[4].
"If a slave man had a bondwoman as his wife and he divorced her once, and then both of them were freed, she would remain with him on the basis of that one divorce."
تَعْتَدُّ بِثَلَاثِ حِيَضٍ[5] فَإِنْ مَاتَ عَنْهَا زَوْجُهَا ثُمَّ أُعْتِقَتْ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا فَإِنَّ عِدَّتَهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشَرَةُ أَيَّامٍ.
Hadith.4872 - Ibn Abi ʿUmayr narrated from Jamil, from Hisham ibn Salim, from Abu Abdullah (as), regarding a bondwoman who was divorced and then freed before her waiting period (ʿiddah) had ended. Imam (as) said: "She must complete the waiting period of three menstrual cycles. However, if her husband died and she was t
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَمْلُوكَةِ تَكُونُ تَحْتَ الْعَبْدِ ثُمَّ تُعْتَقُ قَالَ تُخَيَّرُ فَإِنْ شَاءَتْ أَقَامَتْ عَلَى زَوْجِهَا وَ إِنْ شَاءَتْ بَانَتْ.
I asked Abu Abdullah (as) about a bondwoman who was married to a slave man and then she was freed. Imam (as) said: "She has the choice; if she wishes, she may remain with her husband, and if she wishes, she may separate from him."
قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي سُرِّيَّةٍ لِرَجُلٍ وَلَدَتْ لِسَيِّدِهَا ثُمَّ أَنْكَحَهَا عَبْدَهُ ثُمَّ تُوُفِّيَ سَيِّدُهَا فَأَعْتَقَهَا فَتَزَوَّجَهَا[1] فَوَرِثَهُ وَلَدُهَا ثُمَّ تُوُفِّيَ وَلَدُهَا فَوَرِثَتْ زَوْجَهَا الْعَبْدَ فَجَاءَا يَخْتَصِمَانِ فَقَالَ هِيَ امْرَأَتِي لَسْتُ أُطَلِّقُهَا وَ قَالَتْ هُوَ عَبْدِي لَمْ يُجَامِعْنِي فَسُئِلَتْ هَلْ جَامَعَكِ مُنْذُ كَانَ لَكِ عَبْداً فَقَالَتْ لَا فَقَ
"The Commander of the Faithful (as) ruled concerning a concubine of a man who bore a child for her master. The master then married her to his slave. Later, the master passed away and freed her. She then married the slave, and when he died, her child inherited from him. Then the child passed away, and she inherited her
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ فَقَالَ تَرِثُهُ فِي مَرَضِهِ مَا بَيْنَهُ وَ بَيْنَ سَنَةٍ إِنْ مَاتَ مِنْ مَرَضِهِ ذَلِكَ وَ تَعْتَدُّ مِنْ يَوْمَ طَلَّقَهَا عِدَّةَ الْمُطَلَّقَةِ ثُمَّ تَتَزَوَّجُ إِذَا انْقَضَتْ عِدَّتُهَا وَ تَرِثُهُ مَا بَيْنَهَا وَ بَيْنَ سَنَةٍ إِنْ مَاتَ فِي مَرَضِهِ ذَلِكَ فَإِنْ مَاتَ بَعْدَ مَا تَمْضِي سَنَةٌ فَلَيْسَ لَهَا مِيرَاثٌ[2].
I asked Abu Abdullah (as) about a man who divorced his wife while he was ill. Imam (as) said: "She inherits from him during his illness for up to a year if he dies from that illness. She observes the waiting period ('iddah) from the day he divorced her, following the waiting period of a divorced woman. After her waitin
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرِيضِ يُطَلِّقُ امْرَأَتَهُ فِي تِلْكَ الْحَالِ قَالَ لَا وَ لَكِنْ لَهُ أَنْ يَتَزَوَّجَ إِنْ شَاءَ فَإِنْ دَخَلَ بِهَا وَرِثَتْهُ وَ إِنْ لَمْ يَدْخُلْ بِهَا فَنِكَاحُهُ بَاطِلٌ[1].
I asked Abu Abdullah (as) about a sick man who divorces his wife in that state (of illness). Imam (as) said: "No, but he may marry if he wishes. If he consummates the marriage, she will inherit from him. However, if he does not consummate the marriage, then his marriage is invalid."
إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ تَطْلِيقَةً فِي مَرَضِهِ ثُمَّ مَكَثَ فِي مَرَضِهِ حَتَّى انْقَضَتْ عِدَّتُهَا ثُمَّ مَاتَ فِي ذَلِكَ الْمَرَضِ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّهَا تَرِثُهُ مَا لَمْ تَتَزَوَّجْ فَإِذَا كَانَتْ تَزَوَّجَتْ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنَّهَا لَا تَرِثُهُ[4].
"If a man divorces his wife with one divorce during his illness and remains in his illness until her waiting period ends, and then he dies from that illness after the completion of her waiting period, she will inherit from him as long as she has not remarried. However, if she marries after the completion of her waiting
فِي رِوَايَةِ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ ثُمَّ إِنَّهُ مَاتَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ لَهَا الْمِيرَاثُ[1].
Hadith.4878 - In a narration from Samaʿah, he said: I asked him about a man who divorced his wife, and then he died before her waiting period had ended. Imam (as) said: "She must observe the waiting period of a woman whose husband has passed away, and she is entitled to inherit from him."
فِي رَجُلٍ طَلَّقَ تَطْلِيقَتَيْنِ فِي صِحَّةٍ ثُمَّ طَلَّقَ التَّطْلِيقَةَ الثَّالِثَةَ وَ هُوَ مَرِيضٌ إِنَّهَا تَرِثُهُ مَا دَامَ فِي مَرَضِهِ وَ إِنْ كَانَ إِلَى سَنَةٍ[3].
Hadith.4879 - In a narration from Ibn Abi Umair through Aban, it is reported that Abu Abdullah (as) said: "Regarding a man who divorced his wife twice while in good health and then pronounced the third divorce while he was ill, she is entitled to inherit from him as long as he remains in his illness, even if it extends
لَيْسَ لِلْمَرِيضِ أَنْ يُطَلِّقَ امْرَأَتَهُ وَ لَهُ أَنْ يَتَزَوَّجَ[4].
Hadith.4880 - In a narration from Ibn Bukayr through Zurara, it is reported that Abu Abdullah (as) said: "A sick man does not have the right to divorce his wife, but he is permitted to marry."
سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ وَ هُوَ مَرِيضٌ فَقَالَ تَرِثُهُ مَا دَامَتْ فِي عِدَّتِهَا فَإِنْ طَلَّقَهَا فِي حَالِ الْإِضْرَارِ فَهِيَ تَرِثُهُ إِلَى سَنَةٍ[5] وَ إِنْ زَادَ عَلَى السَّنَةِ فِي عِدَّتِهَا[6] يَوْمٌ وَاحِدٌ لَمْ تَرِثْهُ[7].
Hadith.4881 - In a narration from Zurah through Samaah, it is reported that he asked about a man who divorced his wife while he was ill. Imam (as) replied: "She inherits from him as long as she is in her waiting period (iddah). However, if he divorced her with the intention of causing harm, she will inherit from him fo
نَعَمْ وَ إِنْ مَاتَ وَرِثَتْهُ وَ إِنْ مَاتَتْ لَمْ يَرِثْهَا[8].
Hadith.4882 - In a narration from Hammad through Al-Halabi, it is reported that Abu Abdullah (as) was asked about a man who was on his deathbed and divorced his wife. He was asked whether such a divorce was permissible. Imam (as) replied: "Yes, it is permissible. If he dies, she will inherit from him, but if she dies,
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَفْقُودِ كَيْفَ تَصْنَعُ امْرَأَتُهُ قَالَ مَا سَكَتَتْ عَنْهُ وَ صَبَرَتْ يُخَلَّى عَنْهَا وَ إِنْ هِيَ رَفَعَتْ أَمْرَهَا إِلَى الْوَالِي أَجَّلَهَا أَرْبَعَ سِنِينَ ثُمَّ يَكْتُبُ إِلَى الصُّقْعِ الَّذِي فُقِدَ فِيهِ[1] فَيُسْأَلُ عَنْهُ فَإِنْ خُبِّرَ عَنْهُ بِحَيَاةٍ صَبَرَتْ وَ إِنْ لَمْ يُخْبَرْ عَنْهُ بِحَيَاةٍ حَتَّى تَمْضِيَ الْأَرْبَعُ سِنِينَ- دُعِيَ وَلِيُّ الزَّ
Hadith.4883 - In a narration from Umar ibn Udhayna through Buraid ibn Mu'awiyah, it is reported that he asked Abu Abdullah (as) about the ruling concerning the wife of a missing person. Imam (as) replied: "As long as she remains silent about him and is patient, she should be left as she is. However, if she raises the m
فِي رِوَايَةٍ أُخْرَى أَنَّهُ إِنْ لَمْ يَكُنْ لِلزَّوْجِ وَلِيٌّ طَلَّقَهَا الْوَالِي وَ يُشْهِدُ شَاهِدَيْنِ عَدْلَيْنِ فَيَكُونُ طَلَاقُ الْوَالِي طَلَاقَ الزَّوْجِ وَ تَعْتَدُّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثُمَّ تَتَزَوَّجُ إِنْ شَاءَتْ[4].
Hadith.4884 - In another narration, it is reported: "If the missing husband has no guardian, the ruler will pronounce the divorce on his behalf, witnessing it with two just witnesses. This divorce by the ruler will be considered as the husband's divorce. The woman will then observe a waiting period (iddah) of four mont
إِذَا نُعِيَ الرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا بَعْدُ فَإِنَّ الْأَوَّلَ أَحَقُّ بِهَا مِنْ هَذَا الْآخَرِ دَخَلَ بِهَا الْآخَرُ أَوْ لَمْ يَدْخُلْ وَ لَهَا مِنَ الْآخَرِ الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ زَادَ عَبْدُ الْكَرِيمِ فِي حَدِيثِهِ وَ لَيْسَ لِلْآخَرِ أَنْ يَتَزَوَّجَهَا أَبَداً[1].
"If a man is reported dead to his family or they are informed that he has divorced his wife, and she observes her waiting period (iddah) and then remarries, but later her first husband returns, then the first husband has more right to her than the second, whether the second husband consummated the marriage or not. Howe
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 فَقَالَ يَأْخُذُ امْرَأَتَهُ فَهُوَ أَحَقُّ بِهَا وَ يَأْخُذُ سُرِّيَّتَهُ وَ وَلَدَهَا أَوْ يَأْخُذُ رِضًا مِنْ ثَمَنِهِ[2].
I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a man whose family believed he had died or been killed, so his wife remarried, and his concubine also married and each bore a child from their respective husbands. Then the first husband and the master of the concubine returned. Abu Ja'far Imam Muhammad ibn A
فِي شَاهِدَيْنِ شَهِدَا عِنْدَ امْرَأَةٍ بِأَنَّ زَوْجَهَا طَلَّقَهَا فَتَزَوَّجَتْ ثُمَّ جَاءَ زَوْجُهَا قَالَ يُضْرَبَانِ الْحَدَّ وَ يُضَمَّنَانِ الصَّدَاقَ لِلزَّوْجِ ثُمَّ تَعْتَدُّ الزَّوْجَةُ وَ تَرْجِعُ إِلَى زَوْجِهَا الْأَوَّلِ[4].
Hadith.4887 - In a narration from Ibrahim ibn Abd al-Hamid, it is reported that Abu Abdullah (as) said regarding two witnesses who testified to a woman that her husband had divorced her, leading her to remarry, and then her husband returned. Imam (as) said: "The two witnesses shall be subjected to the prescribed punish
سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ نُعِيَ إِلَيْهَا زَوْجُهَا فَاعْتَدَّتْ وَ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا اَلْأَوَّلُ فَفَارَقَهَا وَ فَارَقَهَا اَلْآخَرُ كَمْ تَعْتَدُّ لِلنَّاسِ فَقَالَ "ثَلاَثَةَ قُرُوءٍ وَ إِنَّمَا يُسْتَبْرَأُ رَحِمُهَا بِثَلاَثَةِ قُرُوءٍ تُحِلُّهَا لِلنَّاسِ كُلِّهِمْ".
I asked Abu Abdullah (as) about a woman who was informed that her husband had passed away, so she observed her waiting period (iddah) and remarried. Then her first husband returned, leading both her first and second husbands to separate from her. I asked how long she should observe the waiting period for people (before
سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ مِنِّي خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ بَائِنٌ أَوْ حَرَامٌ فَقَالَ لَيْسَ بِشَيْءٍ[1].
Hadith.4889 - Hammad ibn Uthman narrated from Al-Halabi who narrated from Abu Abdullah (as) that Imam (as) was asked about a man who said to his wife, "You are free from me," or "You are absolved," or "You are finalized," or "You are separated," or "You are forbidden." Imam (as) replied: "It amounts to nothing."
سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَقَالَ لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ وَ قُلْتُ لَهُ اللَّهُ تَعَالَى أَحَلَّهَا لَكَ فَمَنْ حَرَّمَهَا عَلَيْكَ إِنَّهُ لَمْ يَزِدْ عَلَى أَنْ كَذَبَ فَزَعَمَ أَنَّ مَا أَحَلَّ اللَّهُ لَهُ حَرَامٌ وَ لَا يَدْخُلُ عَلَيْهِ طَلَاقٌ وَ لَا كَفَّارَةٌ فَقُلْتُ لَهُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ- يا أَيُّهَا النَّبِيُّ لِمَ تُح
I asked Imam (as) about a man who said to his wife: "You are forbidden to me." Imam (as) replied: "If I had authority over him, I would have struck his head and said to him, 'Allah (swt) the Exalted has made her lawful for you, so who has made her forbidden for you?' He has done nothing more than lie, claiming that wha
قُلْتُ لَهُ أَوْ سَأَلَهُ رَجُلٌ عَنْ رَجُلٍ ادَّعَتْ عَلَيْهِ امْرَأَتُهُ أَنَّهُ عِنِّينٌ وَ يُنْكِرُ ذَلِكَ الرَّجُلُ قَالَ تَحْشُوهَا الْقَابِلَةُ بِالْخَلُوقِ وَ لَا يَعْلَمُ الرَّجُلُ وَ يَدْخُلُ عَلَيْهَا فَإِنْ خَرَجَ وَ عَلَى ذَكَرِهِ الْخَلُوقُ صَدَقَ وَ كَذَبَتْ وَ إِلَّا صَدَقَتْ وَ كَذَبَ[1].
I asked Imam (as), or a man asked Imam (as), about a man whose wife accused him of being impotent while the man denied it. Imam (as) replied: "The midwife should apply khaluq (a type of perfume) to her without the man's knowledge. Then the man should enter upon her. If he comes out and khaluq is found on his private pa
فِي خَبَرٍ آخَرَ قَالَ الصَّادِقُ ع إِذَا ادَّعَتِ الْمَرْأَةُ عَلَى زَوْجِهَا أَنَّهُ عِنِّينٌ وَ أَنْكَرَ الرَّجُلُ أَنْ يَكُونَ كَذَلِكَ فَالْحُكْمُ فِيهِ أَنْ يَقْعُدَ الرَّجُلُ فِي مَاءٍ بَارِدٍ فَإِنِ اسْتَرْخَى ذَكَرُهُ فَهُوَ عِنِّينٌ وَ إِنْ تَشَنَّجَ فَلَيْسَ بِعِنِّينٍ[2].
Hadith.4892 - In another narration, Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If a woman accuses her husband of being impotent (ʿinnin) and the man denies it, the ruling in this case is that the man should sit in cold water. If his private part becomes relaxed, then he is indeed impotent. But if it becomes tense, th
رُوِيَ فِي خَبَرٍ آخَرَ أَنَّهُ يُطْعَمُ السَّمَكَ الطَّرِيَّ ثَلَاثَةَ أَيَّامٍ ثُمَّ يُقَالُ لَهُ بُلْ عَلَى الرَّمَادِ فَإِنْ ثَقَبَ بَوْلُهُ الرَّمَادَ فَلَيْسَ بِعِنِّينٍ وَ إِنْ لَمْ يَثْقُبْ بَوْلُهُ الرَّمَادَ فَهُوَ عِنِّينٌ[3].
Hadith.4893 - In another narration, it is reported: "The man is to be fed fresh fish for three days, and then he is instructed to urinate on ashes. If his urine penetrates through the ashes, he is not impotent. However, if his urine does not penetrate the ashes, then he is indeed impotent."
فِي الْعِنِّينِ إِذَا عُلِمَ أَنَّهُ عِنِّينٌ لَا يَأْتِي النِّسَاءَ فُرِّقَ بَيْنَهُمَا وَ إِذَا وَقَعَ عَلَيْهَا وَقْعَةً وَاحِدَةً لَمْ يُفَرَّقْ بَيْنَهُمَا وَ الرَّجُلُ لَا يُرَدُّ مِنْ عَيْبٍ[5].
"In the case of an impotent man, if it is confirmed that he is indeed impotent and unable to approach women, they are to be separated. However, if he engages in intercourse with her even once, they are not to be separated. Moreover, a man cannot be rejected due to any physical defect."
سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَمَكَثَ أَيَّاماً مَعَهَا وَ لَا يَسْتَطِيعُ أَنْ يُجَامِعَهَا غَيْرَ أَنَّهُ قَدْ رَأَى مِنْهَا مَا يَحْرُمُ عَلَى غَيْرِهِ ثُمَّ طَلَّقَهَا أَ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا قَالَ لَا يَصْلُحُ لَهُ وَ قَدْ رَأَى مِنْ أُمِّهَا مَا رَأَى[1].
Abu Abdullah (as) was asked about a man who married a woman and stayed with her for several days but was unable to consummate the marriage. However, he had seen from her what would make it forbidden for anyone else. Then he divorced her. He was asked whether it would be permissible for him to marry her daughter. Imam (
فِي رِوَايَةِ السَّكُونِيِّ قَالَ قَالَ عَلِيٌّ ع مَنْ أَتَى امْرَأَةً مَرَّةً وَاحِدَةً ثُمَّ أُخِّذَ عَنْهَا فَلَا خِيَارَ لَهَا[2].
Hadith.4896 - In the narration of Al-Sakooni, it is reported that Imam Ali ibn Abi Talib (as) said: "Whoever engages in intercourse with a woman even once and then is separated from her, she has no option (of annulment or separation) thereafter."
إِنْ كَانَ لَا يَقْدِرُ عَلَى إِتْيَانِ غَيْرِهَا مِنَ النِّسَاءِ فَلَا يُمْسِكُهَا إِلَّا أَنْ تَرْضَى بِذَلِكَ وَ إِنْ كَانَ يَقْدِرُ عَلَى إِتْيَانِ غَيْرِهَا فَلَا بَأْسَ بِإِمْسَاكِهَا.
Hadith.4897 - Ammar Al-Sabati asked Imam Abu Abdullah (as) about a man who becomes unable to have intercourse with his wife. Imam (as) replied: "If he is also unable to have intercourse with any other woman, then he should not keep her unless she is content with that. However, if he is able to have intercourse with oth
رُوِيَ فِي خَبَرٍ آخَرَ أَنَّهُ مَتَى أَقَامَتِ الْمَرْأَةُ مَعَ زَوْجِهَا بَعْدَ مَا عَلِمَتْ أَنَّهُ عِنِّينٌ وَ رَضِيَتْ بِهِ لَمْ يَكُنْ لَهَا خِيَارٌ بَعْدَ الرِّضَا[5].
Hadith.4898 - It is narrated in another report: "Whenever a woman continues to live with her husband after knowing that he is impotent and she accepts him in that condition, she no longer has the option to separate from him after her acceptance."
وَ شَكَا رَجُلٌ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع نِسَاءَهُ فَقَامَ ع خَطِيباً فَقَالَ يَا مَعَاشِرَ النَّاسِ لَا تُطِيعُوا النِّسَاءَ عَلَى حَالٍ وَ لَا تَأْمَنُوهُنَّ عَلَى مَالٍ وَ لَا تَذَرُوهُنَّ يُدَبِّرْنَ أَمْرَ الْعِيَالِ فَإِنَّهُنَّ إِنْ تُرِكْنَ وَ مَا أَرَدْنَ أَوْرَدْنَ الْمَهَالِكَ وَ عَدَوْنَ أَمْرَ الْمَالِكِ[2] فَإِنَّا وَجَدْنَاهُنَّ لَا وَرَعَ لَهُنَّ عِنْدَ حَاجَتِهِنَّ وَ لَا صَبْرَ لَهُن
Hadith.4900 - A man from the companions of Commander of the Faithful (as) complained about his wife. Commander of the Faithful (as) stood up to deliver a sermon and said: "O people! Do not obey women in every matter and do not entrust them with wealth. Do not leave them to manage household affairs, for if they are left
ثَلَاثَةٌ يَهْدِمْنَ الْبَدَنَ وَ رُبَّمَا قَتَلْنَ دُخُولُ الْحَمَّامِ عَلَى الْبِطْنَةِ[2] وَ الْغِشْيَانُ عَلَى الِامْتِلَاءِ وَ نِكَاحُ الْعَجَائِزِ