بَلَغَ النَّبِيَّ ص أَنَّ أَبَا أَيُّوبَ يُرِيدُ أَنْ يُطَلِّقَ امْرَأَتَهُ فَقَالَ رَسُولُ اللَّهِ ص إِنَّ طَلَاقَ أُمِّ أَيُّوبَ لَحُوبٌ[1].
“Abu ‘Abd Allah (a.s.), has said that the Holy Prophet, was informed about abu Ayyub’s divorcing his wife. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, then said, ‘Divorcing ‘Umm (mother of) Ayyub is a sin."
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
كُلُّ طَلَاقٍ لِغَيْرِ الْعِدَّةِ فَلَيْسَ بِطَلَاقٍ أَنْ يُطَلِّقَهَا وَ هِيَ حَائِضٌ أَوْ فِي دَمِ نِفَاسِهَا أَوْ بَعْدَ مَا يَغْشَاهَا قَبْلَ أَنْ تَحِيضَ فَلَيْسَ طَلَاقُهَا بِطَلَاقٍ فَإِنْ طَلَّقَهَا لِلْعِدَّةِ أَكْثَرَ مِنْ وَاحِدَةٍ فَلَيْسَ الْفَضْلُ عَلَى الْوَاحِدَةِ بِطَلَاقٍ وَ إِنْ طَلَّقَهَا لِلْعِدَّةِ بِغَيْرِ شَاهِدَيْ عَدْلٍ فَلَيْسَ طَلَاقُهُ بِطَلَاقٍ وَ لَا تَجُوزُ فِيهِ شَهَادَةُ النِّسَاءِ.
17. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Bukayr and others who has said the following: “Abu Ja‘far (a.s.), has said, ‘Every divorce without waiting period is not a valid divorce, or divorce during her experiencing Hayd (menses), Nifas (childbirth), after going t
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
كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ع وَ لَمْ أُثْبِتْهُ وَ عَلَيْهِ عِمَامَةٌ سَوْدَاءُ قَدْ أَرْسَلَ طَرَفَيْهَا بَيْنَ كَتِفَيْهِ فَقُلْتُ لِرَجُلٍ قَرِيبِ الْمَجْلِسِ مِنِّي مَنْ هَذَا الشَّيْخُ فَقَالَ مَا لَكَ لَمْ تَسْأَلْنِي عَنْ أَحَدٍ دَخَلَ الْمَسْجِدَ غَيْرِ هَذَا الشَّيْخِ قَالَ فَقُلْتُ لَهُ لَمْ أَرَ أَحَداً دَخَلَ الْمَسْجِدَ أَحْسَنَ هَيْئَةً فِي عَيْنِي مِنْ هَذَا الشَّيْخِ فَلِ
“Once I was in the Masjid when Ali ibn al-Husayn, Alayhi al-Salam, came and I could not recognize him. He (the Imam) had a black turban and he had allowed both ends of the turban to hang down between his two shoulders. I then asked a man sitting near me, ‘Who is this Shaykh?’ He asked, ‘Why did you not ask me about peo
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
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 الْمُطَلَّقَةِ يُطَلِّقُهَا زَوْجُهَا فَتَقُولُ أَنَا حُبْلَى فَتَمْكُثُ سَنَةً قَالَ إِنْ جَاءَتْ بِهِ لِأَكْثَرَ مِنْ سَنَةٍ لَمْ تُصَدَّقْ وَ لَوْ سَاعَةً وَاحِدَةً فِي دَعْوَاهَا.
“About the case of a woman who is divorced and she claims to be pregnant; so she waits for one year, abu Ibrahim or his father (a.s.), has said, ‘If she comes up with such claim after a year it is not accepted even if it is one hour more.’”
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
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ جَعَلَ صَدَاقَهَا أَبَاهَا عَلَى أَنْ تَرُدَّ عَلَيْهِ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا مَا يَنْبَغِي لَهَا أَنْ تَرُدَّ عَلَيْهِ وَ إِنَّمَا لَهَا نِصْفُ الْمَهْرِ وَ أَبُوهَا شَيْخٌ قِيمَتُهُ خَمْسُمِائَةِ دِرْهَمٍ وَ هُوَ يَقُولُ لَوْ لَا أَنْتُمْ لَمْ أَبِعْهُ بِثَلَاثَةِ آلَافِ دِرْهَمٍ فَقَالَ لَا يُنْظَرُ فِي قَوْلِهِ
“I once asked abu ‘Abd Allah (a.s.), about the case of a man who marries a woman and has set her father as her mahr (dower) and that she must return one thousand dirham to him. He then divorces her before going to bed with her. What must she return to him when she deserves only one- half of the mahr (dower )? Her fathe
فِي رَجُلٍ تَزَوَّجَ امْرَأَةً وَ أَمْهَرَهَا أَبَاهَا وَ قِيمَةُ أَبِيهَا خَمْسُمِائَةِ دِرْهَمٍ عَلَى أَنْ تُعْطِيَهُ أَلْفَ دِرْهَمٍ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَيْسَ عَلَيْهَا شَيْءٌ.
“I once asked abu ‘Abd Allah (a.s.), about the case of a man who marries a woman and sets her (slave) father as her mahr (dower). His price is five hundred dirham; then he divorces before going to bed with her.’ He (the Imam) said, ‘She does not owe anything to him.’”
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
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَخْرُجُ إِلَى بَيْتِ أَبِيهَا وَ أُمِّهَا مِنْ بَيْتِهَا إِنْ شَاءَتْ فَتَعْتَدُّ فَقَالَ إِنْ شَاءَتْ أَنْ تَعْتَدَّ فِي بَيْتِ زَوْجِهَا اعْتَدَّتْ وَ إِنْ شَاءَتِ اعْتَدَّتْ فِي أَهْلِهَا وَ لَا تَكْتَحِلُ وَ لَا تَلْبَسُ حُلِيّاً.
3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali or others from Aban ibn ‘Uthman from ‘Abd Allah ibn Sulayman who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a widow if she can go out to the house of her father and mother from her house, if she
لَا يُضَارَّ الرَّجُلُ امْرَأَتَهُ إِذَا طَلَّقَهَا فَيُضَيِّقَ عَلَيْهَا حَتَّى تَنْتَقِلَ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ نَهَى عَنْ ذَلِكَ فَقَالَ وَ لا تُضآرُّوهُنَ لِتُضَيِّقُوا عَلَيْهِنَ[4]. - مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ.
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘A man must not harm his wife when he divorces her to make it difficult for her so she is forced to move away before the end of her waiting period. Al
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 عَبْدِ اللَّهِ ع إِنِّي سَمِعْتُ أَبَاكَ يَقُولُ إِنَّ رَسُولَ اللَّهِ ص خَيَّرَ نِسَاءَهُ فَاخْتَرْنَ اللَّهَ وَ رَسُولَهُ فَلَمْ يُمْسِكْهُنَ[2] عَلَى طَلَاقٍ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ فَقَالَ إِنَّ هَذَا حَدِيثٌ كَانَ يَرْوِيهِ أَبِي عَنْ عَائِشَةَ وَ مَا لِلنَّاسِ وَ لِلْخِيَارِ إِنَّمَا هَذَا شَيْءٌ خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهِ رَسُولَهُ ص.
“I once said to abu ‘Abd Allah (a.s.), that I once heard your father saying, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, offered his wives the choice and they chose Allah and His Messenger. He did not keep them for divorce. Had they chosen them
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
سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الظِّهَارِ فَقَالَ هُوَ مِنْ كُلِّ ذِي مَحْرَمٍ أُمٍّ أَوْ أُخْتٍ أَوْ عَمَّةٍ أَوْ خَالَةٍ وَ لَا يَكُونُ الظِّهَارُ فِي يَمِينٍ قُلْتُ فَكَيْفَ يَكُونُ قَالَ يَقُولُ الرَّجُلُ لِامْرَأَتِهِ وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ أَنْتِ عَلَيَّ حَرَامٌ مِثْلُ ظَهْرِ أُمِّي أَوْ أُخْتِي وَ هُوَ يُرِيدُ بِذَلِكَ الظِّهَارَ.
‘You are unlawful to me like the back of my mother or sister’, and he thereby intends al-Zihar.’”
قُلْتُ لِأَبِي الْحَسَنِ ع إِنِّي قُلْتُ لِامْرَأَتِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ خَرَجْتِ مِنْ بَابِ الْحُجْرَةِ فَخَرَجَتْ فَقَالَ لَيْسَ عَلَيْكَ شَيْءٌ فَقُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ فَقَالَ لَيْسَ عَلَيْكَ شَيْءٌ قُلْتُ إِنِّي قَوِيٌّ عَلَى أَنْ أُكَفِّرَ رَقَبَةً وَ رَقَبَتَيْنِ قَالَ لَيْسَ عَلَيْكَ شَيْءٌ قَوِيتَ أَوْ لَمْ تَقْوَ.
“I once asked abu al-Hassan (a.s.), about my saying to my wife, ‘You are like the back of my mother if you went out of the room’ and she went out of the room. He (the Imam) said, ‘There it does not have any valid effect on you.’ I then said, ‘I am strong to expiate.’ He (the Imam) said, ‘You do not owe anything because
سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي الصَّلَاةَ أَوْ يَتَوَضَّأُ فَيَشُكُّ فِيهَا بَعْدَ ذَلِكَ فَيَقُولُ إِنْ أَعَدْتُ الصَّلَاةَ أَوْ أَعَدْتُ الْوُضُوءَ فَامْرَأَتُهُ عَلَيْهِ كَظَهْرِ أُمِّهِ وَ يَحْلِفُ عَلَى ذَلِكَ بِالطَّلَاقِ فَقَالَ هَذَا مِنْ خُطُواتِ الشَّيْطانِ* لَيْسَ عَلَيْهِ شَيْءٌ.
‘If I repeat my Salat (prayer) or wudu (because of doubts), then my wife will be like the back of my mother and swears for it about divorce.’ He (the Imam) said, ‘It is of the misdeeds of Satan. He does not owe anything because of it.’”
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ عَمَّتِهِ أَوْ خَالَتِهِ قَالَ هُوَ الظِّهَارُ قَالَ وَ سَأَلْنَاهُ عَنِ الظِّهَارِ مَتَى يَقَعُ عَلَى صَاحِبِهِ الْكَفَّارَةُ فَقَالَ إِذَا أَرَادَ أَنْ يُوَاقِعَ امْرَأَتَهُ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا أَ عَلَيْهِ كَفَّارَةٌ قَالَ لَا سَقَطَتْ عَنْهُ الْكَفَّارَةُ قُلْتُ فَإِنْ صَامَ بَعْضاً فَمَرِضَ فَأَفْ
“I once said to abu ‘Abd Allah (a.s.), that a man says to his wife that she is like the back of his paternal or maternal aunt. He (the Imam) said, ‘It is al-Zihar.’ He (the narrator) has said that we asked him (the Imam) about al-Zihar and about when expiation becomes due on such man. He (the Imam) said, ‘It is when he
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُخْتِي أَوْ عَمَّتِي أَوْ خَالَتِي قَالَ فَقَالَ إِنَّمَا ذَكَرَ اللَّهُ الْأُمَّهَاتِ وَ إِنَّ هَذَا لَحَرَامٌ.
‘You are like the back of my sister, maternal or paternal aunt.’ He (the Imam) said, ‘Allah has mentioned the mothers, this certainly is unlawful. ’”
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.’”
الْمُظَاهِرُ إِذَا طَلَّقَ سَقَطَتْ عَنْهُ الْكَفَّارَةُ. قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ إِنْ طَلَّقَ امْرَأَتَهُ أَوْ أَخْرَجَ مَمْلُوكَتَهُ مِنْ مِلْكِهِ قَبْلَ أَنْ يُوَاقِعَهَا فَلَيْسَ عَلَيْهِ كَفَّارَةُ الظِّهَارِ إِلَّا أَنْ يُرَاجِعَ امْرَأَتَهُ أَوْ يَرُدَّ مَمْلُوكَتَهُ يَوْماً فَإِذَا فَعَلَ ذَلِكَ فَلَا يَنْبَغِي لَهُ أَنْ يَقْرَبَهَا حَتَّى يُكَفِّرَ.
23. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil an ibn Bukayr and Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one who has expressed al-Zihar (calling one’s wife as one’s mother) about his wife, divorces her then expiation cancels out a
قُلْتُ لِأَبِي الْحَسَنِ ع إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَقَالَ كَيْفَ قُلْتَ قَالَ قُلْتُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ فَعَلْتِ كَذَا وَ كَذَا فَقَالَ لَا شَيْءَ عَلَيْكَ وَ لَا تَعُدْ.
‘You are like the back of my mother to me if you did so and so.’ He (the Imam) said, ‘It does not have any valid effect but you must not repeat it again.’”
الظِّهَارُ لَا يَقَعُ عَلَى الْغَضَبِ.
“Al-Rida’ (a.s.), has said, ‘Al-Zihar (calling one’s wife as one’s mother) does not take place upon anger (if expressed because of anger).”’
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا قَالَتِ الْمَرْأَةُ زَوْجِي عَلَيَّ حَرَامٌ كَظَهْرِ أُمِّي فَلَا كَفَّارَةَ عَلَيْهَا قَالَ وَ جَاءَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ بَنِي النَّجَّارِ إِلَى رَسُولِ اللَّهِ ص فَقَالَ إِنِّي ظَاهَرْتُ مِنِ امْرَأَتِي فَوَاقَعْتُهَا قَبْلَ أَنْ أُكَفِّرَ فَقَالَ وَ مَا حَمَلَكَ عَلَى ذَلِكَ قَالَ لَمَّا ظَاهَرْتُ رَأَيْتُ بَرِيقَ خَلْخَالِهَا وَ بَيَاضَ سَاقِهَا فِي الْقَمَرِ فَوَاق
When a woman says, “My husband is unlawful like the back of my mother” expiation does not become due on her thereby.’ He (the Imam) said that once a man from al- Ansar (people of al-Madinah) from Banu al-Najjar came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their servic
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.’”
الظِّهَارُ ضَرْبَانِ أَحَدُهُمَا فِيهِ الْكَفَّارَةُ قَبْلَ الْمُوَاقَعَةِ وَ الْآخَرُ بَعْدَهَا فَالَّذِي يُكَفِّرُ قَبْلَ الْمُوَاقَعَةِ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ لَا يَقُولُ إِنْ فَعَلْتُ بِكِ كَذَا وَ كَذَا وَ الَّذِي يُكَفِّرُ بَعْدَ الْمُوَاقَعَةِ هُوَ الَّذِي يَقُولُ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ قَرِبْتُكِ.
“Abu ‘Abd Allah (a.s.), has said, ‘Al-Zihar is of two kinds. One kind is that because of which expiation becomes obligatory before going to bed with her, and the other kind is that for which expiation becomes obligatory after going to bed with her. The first kind is that in which one says, ‘For me you are like the back
سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي أَوْ كَيَدِهَا أَوْ كَبَطْنِهَا أَوْ كَفَرْجِهَا أَوْ كَنَفْسِهَا أَوْ كَكَعْبِهَا أَ يَكُونُ ذَلِكَ الظِّهَارَ وَ هَلْ يَلْزَمُهُ فِيهِ مَا يَلْزَمُ الْمُظَاهِرَ فَقَالَ الْمُظَاهِرُ إِذَا ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ هِيَ كَظَهْرِ أُمِّهِ أَوْ كَيَدِهَا أَوْ كَرِجْلِهَا أَوْ كَشَعْرِهَا أَوْ كَشَيْءٍ مِنْهَا يَنْوِي بِذَلِكَ التَّحْرِيمَ
“I once asked abu ‘ Abd Allah (a.s.), about the case of a man, who expresses the statement of al-Zihar about his wife. He says, ‘For me you are like the back of my mother or like her hand, or like her belly, or like her vagina, or like her soul, or like her feet’; if this is al-Zihar and if he owes what one who express
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
سَأَلْتُهُ عَنْ حُرٍّ تَحْتَهُ أَمَةٌ أَوْ عَبْدٍ تَحْتَهُ حُرَّةٌ كَمْ طَلَاقُهَا وَ كَمْ عِدَّتُهَا فَقَالَ السُّنَّةُ فِي النِّسَاءِ فِي الطَّلَاقِ فَإِنْ كَانَتْ حُرَّةً فَطَلَاقُهَا ثَلَاثٌ وَ عِدَّتُهَا ثَلَاثَةُ أَقْرَاءٍ وَ إِنْ كَانَ حُرٌّ تَحْتَهُ أَمَةٌ فَطَلَاقُهَا تَطْلِيقَتَانِ وَ عِدَّتُهَا قُرْءَانِ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, (It has been narrated) from Abu Ja’far asws , said, ‘I asked him asws about a free man under whom is a slave girl, or a slave under whom is a free woman, how would he divorce her, and how much is her waiting period?’ So he asws said
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا كَانَتِ الْحُرَّةُ تَحْتَ الْعَبْدِ فَالطَّلَاقُ وَ الْعِدَّةُ بِالنِّسَاءِ يَعْنِي تَطْلِيقَهَا ثَلَاثاً وَ تَعْتَدُّ ثَلَاثَ حِيَضٍ.
Ali, from his father, from Hammad Bin Isa, (It has been narrated) from Abu Abdullah asws having said: ‘Amir Al-Momineen asws said: ‘When the free woman is under the slave, so the divorce and the waiting period is with the women, meaning he divorces would be three, and she would wait for three menstruations’.
إِذَا كَانَ لِلرَّجُلِ أَمَةٌ فَزَوَّجَهَا مَمْلُوكَهُ فَرَّقَ بَيْنَهُمَا إِذَا شَاءَ وَ جَمَعَ بَيْنَهُمَا إِذَا شَاءَ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hafs Bin al Bakhtary, (It has been narrated) from Abu Abdullah asws having said: ‘If there was a slave girl for a man, so he gets her married to an owned slave of him, so he can separate between them when he so desires to, and gathers between them when he so de
سَمِعْتُهُ يَقُولُ طَلَاقُ الْعَبْدِ لِلْأَمَةِ تَطْلِيقَتَانِ وَ أَجَلُهَا حَيْضَتَانِ إِنْ كَانَتْ تَحِيضُ وَ إِنْ كَانَتْ لَا تَحِيضُ فَأَجَلُهَا شَهْرٌ وَ نِصْفٌ.
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays, (It has been narrated) from Abu Ja’far asws , said, ‘I heard him asws saying, ‘Divorce of the slave to the slave girls are two divorces, and her term is of two menstruation if she was menstruation. If she was not menst
قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي أَمَةٍ طَلَّقَهَا زَوْجُهَا تَطْلِيقَتَيْنِ ثُمَّ وَقَعَ عَلَيْهَا فَجَلَدَهُ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (It has been narrated) from Abu Abdullah asws having said: ‘Amir Al-Momineen asws judged regarding a slave girl whose husband had divorced her with two divorces, then had copulated with her, so he asws had him whipped’.
إِنَّ الْأَمَةَ وَ الْحُرَّةَ كِلْتَيْهِمَا إِذَا مَاتَ عَنْهُمَا زَوْجُهُمَا سَوَاءٌ فِي الْعِدَّةِ إِلَّا أَنَّ الْحُرَّةَ تُحِدُّ وَ الْأَمَةَ لَا تُحِدُّ.
A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Ibn Ra’ib, and Abdullah Bin Bukeyr, from Zurara, (It has been narrated) from Abu Ja’far asws having said that: ‘The slave girl, and the free woman, b
سَأَلْتُ أَبَا إِبْرَاهِيمَ ع عَنِ الْأَمَةِ يَمُوتُ سَيِّدُهَا قَالَ تَعْتَدُّ عِدَّةَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا قُلْتُ فَإِنَّ رَجُلًا تَزَوَّجَهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ يُفَارِقُهَا ثُمَّ يَتَزَوَّجُهَا نِكَاحاً جَدِيداً بَعْدَ انْقِضَاءِ عِدَّتِهَا قُلْتُ فَأَيْنَ مَا بَلَغَنَا عَنْ أَبِيكَ فِي الرَّجُلِ إِذَا تَزَوَّجَ الْمَرْأَةَ فِي عِدَّتِهَا لَمْ تَحِلَّ لَهُ أَبَداً قَالَ هَذَا جَاهِ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said, ‘I asked Abu Ibrahim asws about the slave girl, her master died. He asws said: ‘She would observe the waiting period of the one widowed from her husband’. I said, ‘Supposing if a man were to marry her before she fulfils her
قُلْتُ لَهُ الرَّجُلُ تَكُونُ تَحْتَهُ السُّرِّيَّةُ فَيُعْتِقُهَا فَقَالَ لَا يَصْلُحُ لَهَا أَنْ تَنْكِحَ حَتَّى تَنْقَضِيَ عِدَّتُهَا ثَلَاثَةُ أَشْهُرٍ وَ إِنْ تُوُفِّيَ عَنْهَا مَوْلَاهَا فَعِدَّتُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (It has been narrated) from Abu Abdullah asws , said, ‘I said to him asws , ‘The man happens to have a concubine under him, so he frees her’. So he said, ‘It is not correct for her that she married until she fulfills her waiting period of
فِي رَجُلٍ كَانَتْ لَهُ أَمَةٌ فَوَطِئَهَا ثُمَّ أَعْتَقَهَا وَ قَدْ حَاضَتْ عِنْدَهُ حَيْضَةً بَعْدَ مَا وَطِئَهَا قَالَ تَعْتَدُّ بِحَيْضَتَيْنِ. - قَالَ ابْنُ أَبِي عُمَيْرٍ وَ فِي حَدِيثٍ آخَرَ تَعْتَدُّ بِثَلَاثِ حِيَضٍ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (It has been narrated) from Abu Abdullah asws having said regarding a man who had a slave girl for him, so he copulated with her, then freed her, and she had menstruated when with him, a menstruation after him having copulated with her. H
فِي رَجُلٍ أَعْتَقَ أُمَّ وَلَدِهِ ثُمَّ تُوُفِّيَ عَنْهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ تَعْتَدُّ بِأَرْبَعَةِ أَشْهُرٍ وَ عَشْرٍ وَ إِنْ كَانَتْ حُبْلَى اعْتَدَّتْ بِأَبْعَدِ الْأَجَلَيْنِ[3].
Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of his companions, ‘He asws said regarding a man who emancipated a mother of his children, then died from her before she had fulfilled her waiting period. He asws said: ‘She would observe the waiting period of four months and ten (days), and if
سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ وَلِيدَتَهُ عِنْدَ الْمَوْتِ فَقَالَ عِدَّتُهَا عِدَّةُ الْحُرَّةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةُ أَشْهُرٍ وَ عَشْرٌ قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ وَلِيدَتَهُ وَ هُوَ حَيٌّ وَ قَدْ كَانَ يَطَؤُهَا فَقَالَ عِدَّتُهَا عِدَّةُ الْحُرَّةِ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer, (It has been narrated) from Abu Abdullah asws , said, ‘I asked him asws about a man who emancipated a mother of his child during the death. So he asws said: ‘Her waiting period is a waiting period of the free wo
سَأَلْتُهُ عَنْ رَجُلٍ كَانَتْ لَهُ أُمُّ وَلَدٍ فَزَوَّجَهَا مِنْ رَجُلٍ فَأَوْلَدَهَا غُلَاماً ثُمَّ إِنَّ الرَّجُلَ مَاتَ فَرَجَعَتْ إِلَى سَيِّدِهَا أَ لَهُ أَنْ يَطَأَهَا قَالَ تَعْتَدُّ مِنَ الزَّوْجِ أَرْبَعَةَ أَشْهُرٍ وَ عَشَرَةَ أَيَّامٍ ثُمَّ يَطَؤُهَا بِالْمِلْكِ بِغَيْرِ نِكَاحٍ.
Ibn Mahboub, from Wahab Bin Abd Rabbihi, (It has been narrated) from Abu Abdullah asws , said, ‘I asked him asws about a man who had a mother of his child for him, so he married her to a man, so she gave birth to a boy. Then the man died. So she returned to her master. Is it for him that he copulates with her?’ He asws
فِي رَجُلٍ كَانَتْ تَحْتَهُ أَمَةٌ فَطَلَّقَهَا عَلَى السُّنَّةِ ثُمَّ بَانَتْ مِنْهُ ثُمَّ اشْتَرَاهَا بَعْدَ ذَلِكَ قَبْلَ أَنْ تَنْكِحَ زَوْجاً غَيْرَهُ قَالَ قَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي هَذَا أَحَلَّتْهَا آيَةٌ وَ حَرَّمَتْهَا آيَةٌ أُخْرَى وَ أَنَا نَاهٍ عَنْهَا نَفْسِي وَ وُلْدِي[1].
Ali Bin Ibrahim, from his father, from one of his companions, from Ibn Abu Najran, and Ibn Abu Umeyr, from Abdullah Bin Sinan, (It has been narrated) from Abu Abdullah asws having said regarding a man under who used to be a slave girl. So he divorced her upon the Sunnah, then she was irrevocably divorced from him. They
سَأَلْتُهُ عَنْ رَجُلٍ حُرٍّ كَانَتْ تَحْتَهُ أَمَةٌ فَطَلَّقَهَا طَلَاقاً بَائِناً ثُمَّ اشْتَرَاهَا هَلْ يَحِلُّ لَهُ أَنْ يَطَأَهَا قَالَ لَا. - قَالَ ابْنُ أَبِي عُمَيْرٍ وَ فِي حَدِيثٍ آخَرَ حَلَّ لَهُ فَرْجُهَا مِنْ أَجْلِ شِرَائِهَا وَ الْحُرُّ وَ الْعَبْدُ فِي ذَلِكَ سَوَاءٌ
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, (It has been narrated) from Abu Abdullah asws , said, ‘I asked him asws about a free man who had a slave girl under him. So he divorced her with an irrevocable divorce, then bought her. Is it Permissible for him that he copulates with her?’ He asws s
سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً مَمْلُوكَةً ثُمَّ طَلَّقَهَا[3] ثُمَّ اشْتَرَاهَا بَعْدُ هَلْ تَحِلُّ لَهُ قَالَ لَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ.
A number of our companions, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Usman Bin Isa, from Sama’at who said, ‘I asked him asws about a man who married an owned woman, then divorced her, then bought her afterwards. Is she Permissible for him?’ He asws said: ‘No, until she marries anot