سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِمَوْلًى لَهُ انْطَلِقْ فَقُلْ لِلْقَاضِي قَالَ رَسُولُ اللَّهِ ص حَدُّ الْمَرْأَةِ أَنْ يُدْخَلَ بِهَا عَلَى زَوْجِهَا ابْنَةُ تِسْعِ سِنِينَ.
The Messenger of Allah (sw) said, 'The limit for a woman by which her husband can have sex with her is when she is nine years old.'"
سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ ثُمَّ خَلَفَ عَلَيْهَا رَجُلٌ بَعْدُ فَوَلَدَتْ لِلْآخَرِ هَلْ يَحِلُّ وَلَدُهَا مِنَ الْآخَرِ لِوَلَدِ الْأَوَّلِ مِنْ غَيْرِهَا قَالَ نَعَمْ قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ سُرِّيَّةً لَهُ ثُمَّ خَلَفَ عَلَيْهَا رَجُلٌ بَعْدَهُ ثُمَّ وَلَدَتْ لِلْآخَرِ هَلْ يَحِلُّ وَلَدُهَا لِوَلَدِ الَّذِي أَعْتَقَهَا قَالَ نَعَمْ.
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who divorces his wife who marries another man and gives birth from the second man; if her children from the second husband are lawful for the children of the first husband from his wife other than her. He (the Imam) said, ‘Yes, it is
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الرَّجُلِ يَكُونُ لَهُ الْجَارِيَةُ يَقَعُ عَلَيْهَا يَطْلُبُ وَلَدَهَا فَلَمْ يُرْزَقْ مِنْهَا وَلَداً فَوَهَبَهَا لِأَخِيهِ أَوْ بَاعَهَا فَوَلَدَتْ لَهُ أَوْلَاداً أَ يُزَوِّجُ وَلَدَهُ مِنْ غَيْرِهَا وَلَدَ أَخِيهِ مِنْهَا فَقَالَ أَعِدْ عَلَيَّ فَأَعَدْتُ عَلَيْهِ فَقَالَ لَا بَأْسَ بِهِ.
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who has a slave-girl with whom he goes to bed seeking to have a child, but does not become fortunate to have a child and gives her to his brother as a gift or sells her and she gives birth to several children; if his children from a w
سَأَلْتُ أَبَا الْحَسَنِ ع- عَنْ هَذِهِ الْمَسْأَلَةِ فَقَالَ كَرِّرْهَا عَلَيَّ قُلْتُ لَهُ إِنَّهُ كَانَتْ لِي جَارِيَةٌ فَلَمْ تُرْزَقْ مِنِّي وَلَداً فَبِعْتُهَا فَوَلَدَتْ مِنْ غَيْرِي وَلَداً وَ لِي وَلَدٌ مِنْ غَيْرِهَا فَأُزَوِّجُ وَلَدِي مِنْ غَيْرِهَا وَلَدَهَا قَالَ تُزَوِّجُ مَا كَانَ لَهَا مِنْ وَلَدٍ قَبْلَكَ يَقُولُ قَبْلَ أَنْ يَكُونَ لَكَ[2].
“I once asked abu al-Hassan (a.s.), about this case and he asked me to say it again and I said, ‘I had a slave-girl and I was not fortunate to have a child from her so I sold her and she give birth to a child from someone other than me and I have a child from a woman other than her; if I can give in marriage my child f
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ وَ يُزَوِّجُ ابْنَهُ ابْنَتَهَا فَقَالَ إِنْ كَانَتِ الِابْنَةُ لَهَا قَبْلَ أَنْ يَتَزَوَّجَ بِهَا فَلَا بَأْسَ.
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who marries a woman and his son marries the daughter of that woman. He (the Imam) said, ‘If her daughter was there before she married him, it is not unlawful.’”
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
سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ وُلْدٌ فَزَوَّجَ مِنْهُمُ اثْنَيْنِ وَ فَرَضَ الصَّدَاقَ ثُمَّ مَاتَ مِنْ أَيْنَ يُحْسَبُ الصَّدَاقُ مِنْ جُمْلَةِ الْمَالِ أَوْ مِنْ حِصَّتِهِمَا قَالَ مِنْ جَمِيعِ الْمَالِ إِنَّمَا هُوَ بِمَنْزِلَةِ الدَّيْنِ.
“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 had sons and he arranged marriage for two of them and assigned mahr (dower) then he died; who was to pay mahr (dower); was it to be from all of the legacy or from the share of the two sons. He (the Imam) sa
سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ غُلَامٍ وَ جَارِيَةٍ زَوَّجَهُمَا وَلِيَّانِ لَهُمَا وَ هُمَا غَيْرُ مُدْرِكَيْنِ فَقَالَ النِّكَاحُ جَائِزٌ وَ أَيُّهُمَا أَدْرَكَ كَانَ لَهُ الْخِيَارُ وَ إِنْ مَاتَا قَبْلَ أَنْ يُدْرِكَا فَلَا مِيرَاثَ بَيْنَهُمَا وَ لَا مَهْرَ إِلَّا أَنْ يَكُونَا قَدْ أَدْرَكَا وَ رَضِيَا قُلْتُ فَإِنْ أَدْرَكَ أَحَدُهُمَا قَبْلَ الْآخَرِ قَالَ يَجُوزُ ذَلِكَ عَلَيْهِ إِنْ هُوَ رَضِيَ قُلْتُ فَإِن
“This is concerning my question before abu Ja‘far (a.s.), about the case of a boy and a girl for whom marriage is arranged by their guardians and they are not mature yet. He (the Imam) said, ‘Marriage is binding and whichever becomes mature has a choice but if they die before maturity there will be no inheritance betwe
قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ امْرَأَةً وَ إِنَّ أَبَوَيَّ أَرَادَا غَيْرَهَا قَالَ تَزَوَّجِ الَّتِي هَوِيتَ وَ دَعِ الَّتِي يَهْوَى أَبَوَاكَ[2].
‘Marry the one you love, not the one your parents love.”’
النِّكَاحُ جَائِزٌ إِنْ شَاءَ الْمُتَزَوِّجُ قَبِلَ وَ إِنْ شَاءَ تَرَكَ فَإِنْ تَرَكَ الْمُتَزَوِّجُ تَزْوِيجَهُ فَالْمَهْرُ لَازِمٌ لِأُمِّهِ.
“Once, abu Ja’far (a.s.), was asked about the case of a man whose mother arranged marriage for him in his absence. He (the Imam) said, ‘Marriage is permissible, the husband may agree or disagree; and if he disagrees payment of mahr (dower) becomes due on his mother.’”
فِي الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ إِلَى أَجَلٍ مُسَمًّى فَإِنْ جَاءَ بِصَدَاقِهَا إِلَى أَجَلٍ مُسَمًّى فَهِيَ امْرَأَتُهُ وَ إِنْ لَمْ يَأْتِ بِصَدَاقِهَا إِلَى الْأَجَلِ فَلَيْسَ لَهُ عَلَيْهَا سَبِيلٌ وَ ذَلِكَ شَرْطُهُمْ بَيْنَهُمْ حِينَ أَنْكَحُوهُ فَقَضَى لِلرَّجُلِ أَنَّ بِيَدِهِ بُضْعَ امْرَأَتِهِ وَ أَحْبَطَ شَرْطَهُمْ
“About the case of a man who marries a woman for an appointed time that if within that time he pays mahr (dower) she is his wife and if he does not pay mahr (dower) within the appointed time he will have no way to the woman because such is their condition of the time of forming marriage, abu Ja’far ‘Alayhi al-Salam, ha
يَفِي لَهَا بِذَلِكَ أَوْ قَالَ يَلْزَمُهُ ذَلِكَ[1].
“About the case of a man who marries a woman with the condition that he will not take her out of her town, abu ‘Abd Allah (a.s.), has said, ‘He must keep that promise’ or that he (the Imam) said, ‘It is binding upon him.’”
سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَ شَرَطَ عَلَيْهَا أَنْ يَأْتِيَهَا إِذَا شَاءَ وَ يُنْفِقَ عَلَيْهَا شَيْئاً مُسَمًّى كُلَّ شَهْرٍ قَالَ لَا بَأْسَ بِهِ[2].
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who marries a woman with the condition to come to her whenever he wants and pays her an agreed upon amount every month. He (the Imam) said, ‘It is not unlawful.’”
سُئِلَ أَبُو جَعْفَرٍ ع عَنِ الْمَهَارِيَّةِ[1] يَشْتَرِطُ عَلَيْهَا عِنْدَ عُقْدَةِ النِّكَاحِ أَنْ يَأْتِيَهَا مَتَى شَاءَ كُلَّ شَهْرٍ وَ كُلَّ جُمْعَةٍ يَوْماً وَ مِنَ النَّفَقَةِ كَذَا وَ كَذَا قَالَ لَيْسَ ذَلِكَ الشَّرْطُ بِشَيْءٍ وَ مَنْ تَزَوَّجَ امْرَأَةً فَلَهَا مَا لِلْمَرْأَةِ مِنَ النَّفَقَةِ وَ الْقِسْمَةِ وَ لَكِنَّهُ إِذَا تَزَوَّجَ امْرَأَةً فَخَافَتْ مِنْهُ نُشُوزاً أَوْ خَافَتْ أَنْ يَتَزَوَّجَ ع
“Abu Abu Ja’far (a.s.), was asked about the case of a man who married a woman who could only be visited during the day because of a condition at the time of forming marriage that he could visit her whenever he wants, like every month, every week one day with so and so amount for expenses. He (the Imam) said, ‘Such cond
لِعَبْدِهِ أُعْتِقُكَ عَلَى أَنْ أُزَوِّجَكَ ابْنَتِي فَإِنْ تَزَوَّجْتَ أَوْ تَسَرَّيْتَ عَلَيْهَا فَعَلَيْكَ مِائَةُ دِينَارٍ فَأَعْتَقَهُ عَلَى ذَلِكَ وَ تَسَرَّى أَوْ تَزَوَّجَ قَالَ عَلَيْهِ شَرْطُهُ.
“About the case of a man who has a slave to whom he says, ‘I set you free with the condition that I will give my daughter in marriage to you and if you married a second wife on her or did something secretly against her you must pay one hundred dinar’, and he sets him free on such condition but he does secretly and marr
أَنَّ ضُرَيْساً كَانَتْ تَحْتَهُ بِنْتُ حُمْرَانَ فَجَعَلَ لَهَا أَنْ لَا يَتَزَوَّجَ عَلَيْهَا وَ أَنْ لَا يَتَسَرَّى أَبَداً فِي حَيَاتِهَا وَ لَا بَعْدَ مَوْتِهَا عَلَى أَنْ جَعَلَتْ لَهُ هِيَ أَنْ لَا تَتَزَوَّجَ بَعْدَهُ وَ جَعَلَا عَلَيْهِمَا مِنَ الْهَدْيِ وَ الْحَجِّ وَ الْبُدْنِ وَ كُلَّ مَالِهِمَا فِي الْمَسَاكِينِ إِنْ لَمْ يَفِ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ ثُمَّ إِنَّهُ أَتَى أَبَا عَبْدِ اللَّهِ ع
“Durays was married to the daughter of Humran with the condition that he will not marry a second wife on her and will never do anything secretly against her in her lifetime and after her death and a condition on her not to marry anyone after him. They set upon each other the condition of offering sacrifice, al-Hajj, an
خَالَفَ السُّنَّةَ وَ وَلَّى الْحَقَّ مَنْ لَيْسَ أَهْلَهُ وَ قَضَى أَنَّ عَلَى الرَّجُلِ الصَّدَاقَ وَ أَنَّ بِيَدِهِ الْجِمَاعَ وَ الطَّلَاقَ وَ تِلْكَ السُّنَّةُ.
“About the case of a woman who marries a man and she as part of her mahr (dower) says that going to bed will be in her control as well as divorce, abu ‘Abd Allah (a.s.), has said, ‘It is against the Sunnah and has entrusted the right with one who is not the right person for it. Judgment requires that the man must pay m
قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع وَ أَنَا قَائِمٌ جَعَلَنِيَ اللَّهُ فِدَاكَ إِنَّ شَرِيكاً لِي كَانَتْ تَحْتَهُ امْرَأَةٌ فَطَلَّقَهَا فَبَانَتْ مِنْهُ فَأَرَادَ مُرَاجَعَتَهَا وَ قَالَتِ الْمَرْأَةُ لَا وَ اللَّهِ لَا أَتَزَوَّجُكَ أَبَداً حَتَّى تَجْعَلَ اللَّهَ لِي عَلَيْكَ أَلَّا تُطَلِّقَنِي وَ لَا تَزَوَّجَ عَلَيَّ قَالَ وَ فَعَلَ قُلْتُ نَعَمْ قَدْ فَعَلَ جَعَلَنِيَ اللَّهُ فِدَاكَ قَالَ بِئْسَ مَا صَنَعَ وَ
“I once said to abu al-Hassan, Musa (a.s.), when I was standing, ‘I pray to Allah to keep my soul in service for your cause, my partner had a wife. He divorced her and became stranger to her then he wanted to go back to her and she said, ‘No, by Allah, I will never marry you until you make it binding on yourself from A
سُئِلَ وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ دِينَارٍ عَلَى أَنْ تَخْرُجَ مَعَهُ إِلَى بِلَادِهِ فَإِنْ لَمْ تَخْرُجْ مَعَهُ فَإِنَّ مَهْرَهَا خَمْسُونَ دِينَاراً إِنْ أَبَتْ أَنْ تَخْرُجَ مَعَهُ إِلَى بِلَادِهِ قَالَ فَقَالَ إِنْ أَرَادَ أَنْ يَخْرُجَ بِهَا إِلَى بِلَادِ الشِّرْكِ فَلَا شَرْطَ لَهُ عَلَيْهَا فِي ذَلِكَ وَ لَهَا مِائَةُ دِينَارٍ الَّتِي أَصْدَقَهَا إِيَّاهَا وَ إِنْ أَرَادَ أ
“This is concerning a question before abu al-Hassan, Musa (a.s.), in my presence, about the case of a man who marries a woman for one hundred dinar with the condition that she will go with him to his town. If she will not go with him to his town her mahr (dower) will be fifty dinar. He (the Imam) said, ‘If he wants to
إِنْ كَانَ الَّذِي زَوَّجَهَا إِيَّاهُ مِنْ غَيْرِ مَوَالِيهَا فَالنِّكَاحُ فَاسِدٌ قُلْتُ فَكَيْفَ يَصْنَعُ بِالْمَهْرِ الَّذِي أَخَذَتْ مِنْهُ قَالَ إِنْ وَجَدَ مِمَّا أَعْطَاهَا شَيْئاً فَلْيَأْخُذْهُ وَ إِنْ لَمْ يَجِدْ شَيْئاً فَلَا شَيْءَ لَهُ عَلَيْهَا وَ إِنْ كَانَ زَوَّجَهَا إِيَّاهُ وَلِيٌّ لَهَا ارْتَجَعَ عَلَى وَلِيِّهَا بِمَا أَخَذَتْ مِنْهُ وَ لِمَوَالِيهَا عَلَيْهِ عُشْرُ ثَمَنِهَا إِنْ كَانَتْ بِكْرا
“About the case of a man who marries a free woman and finds her to be a slave who has disguised herself before him, abu ‘ Abd Allah (a.s.), has said, ‘If the one who has given her in marriage is not one of her masters, the marriage is invalid.’ I then asked, ‘What should he do about mahr (dower) that she has taken?’ He
سَأَلْتُهُ عَنْ مَمْلُوكَةِ قَوْمٍ أَتَتْ قَبِيلَةً غَيْرَ قَبِيلَتِهَا وَ أَخْبَرَتْهُمْ أَنَّهَا حُرَّةٌ فَتَزَوَّجَهَا رَجُلٌ مِنْهُمْ فَوَلَدَتْ لَهُ قَالَ وُلْدُهُ مَمْلُوكُونَ إِلَّا أَنْ يُقِيمَ الْبَيِّنَةَ أَنَّهُ شَهِدَ لَهَا شَاهِدٌ[2] أَنَّهَا حُرَّةٌ فَلَا تُمْلَكُ وُلْدُهُ وَ يَكُونُونَ أَحْرَاراً.
“This is concerning my question before him (the Imam); ‘Alayhi al-Salam, about the case of a slave- girl of a people who goes to a tribe other than her tribe and tells that she is free. A man marries her and she gives birth for him. He (the Imam) said, ‘Her children are slaves unless testimony is established to prove t
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَمَةٌ أَبَقَتْ مِنْ مَوَالِيهَا فَأَتَتْ قَبِيلَةً غَيْرَ قَبِيلَتِهَا فَادَّعَتْ أَنَّهَا حُرَّةٌ فَوَثَبَ عَلَيْهَا رَجُلٌ فَتَزَوَّجَهَا فَظَفِرَ بِهَا مَوْلَاهَا بَعْدَ ذَلِكَ وَ قَدْ وَلَدَتْ أَوْلَاداً فَقَالَ إِنْ أَقَامَ الْبَيِّنَةَ الزَّوْجُ عَلَى أَنَّهُ تَزَوَّجَهَا عَلَى أَنَّهَا حُرَّةٌ أُعْتِقَ وُلْدُهَا وَ ذَهَبَ الْقَوْمُ بِأَمَتِهِمْ فَإِنْ لَمْ يُقِمِ الْبَيِّنَةَ أ
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a slave girl who runs away from her masters, comes to another tribe and claims that she is free. A man in a hurry comes forward, marries her and her master then succeeds to find her out when she has already given birth to children. He (the
سَأَلْتُهُ عَنْ رَجُلٍ خَطَبَ إِلَى رَجُلٍ ابْنَةً لَهُ مِنْ مَهِيرَةٍ فَلَمَّا كَانَ لَيْلَةُ دُخُولِهَا عَلَى زَوْجِهَا أَدْخَلَ عَلَيْهِ ابْنَةً لَهُ أُخْرَى مِنْ أَمَةٍ قَالَ تُرَدُّ عَلَى أَبِيهَا وَ تُرَدُّ إِلَيْهِ امْرَأَتُهُ وَ يَكُونُ مَهْرُهَا عَلَى أَبِيهَا.
“This is concerning my question before abu Ja‘far (a.s.), about the case of a man who proposes marriage to a man for his daughter for a certain amount of mahr (dower) but in the night of their going to bed he sends his other daughter who is from a slave-girl. He (the Imam) said, ‘He returns her to her father who must s
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الرَّجُلِ يَخْطُبُ إِلَى الرَّجُلِ ابْنَتَهُ مِنْ مَهِيرَةٍ فَأَتَاهُ بِغَيْرِهَا قَالَ تُرَدُّ إِلَيْهِ الَّتِي سُمِّيَتْ لَهُ بِمَهْرٍ آخَرَ مِنْ عِنْدِ أَبِيهَا وَ الْمَهْرُ الْأَوَّلُ لِلَّتِي دَخَلَ بِهَا.
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who proposes marriage to a man for his daughter for a certain amount of mahr (dower) but he sends someone other than her. He (the Imam) said, ‘The one identified in marriage must be sent to him with mahr (dower) paid by her father and
سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ إِلَى قَوْمٍ فَإِذَا امْرَأَتُهُ عَوْرَاءُ[2] وَ لَمْ يُبَيِّنُوا لَهُ قَالَ يُرَدُّ النِّكَاحُ مِنَ الْبَرَصِ وَ الْجُذَامِ وَ الْجُنُونِ وَ الْعَفَلِ[3].
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who marries from a people but finds out that his wife is blind about which he was not informed. He (the Imam) said, ‘Marriage is revoked only because of al-Bars (albino), leprosy, insanity and al-‘Afal (growth of something in woman’s
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ بِهَا الْجُنُونُ وَ الْبَرَصُ وَ شِبْهُ ذَلِكَ قَالَ هُوَ ضَامِنٌ لِلْمَهْرِ[4].
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who marries a woman who is insane or has leprosy and so on. He (the Imam) said, ‘He is responsible for mahr (dower).”’
تُرَدُّ الْبَرْصَاءُ وَ الْمَجْنُونَةُ وَ الْمَجْذُومَةُ قُلْتُ الْعَوْرَاءُ قَالَ لَا.
“Abu ‘Abd Allah (a.s.), has said, ‘Marriage of a woman with illness of al-Bars (albino), insanity and leprosy is revoked and invalid.’ I asked about a blind. He (the Imam) said, ‘No, it does not apply to her.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع الْمَحْدُودُ وَ الْمَحْدُودَةُ هَلْ تُرَدُّ مِنَ النِّكَاحِ قَالَ لَا قَالَ رِفَاعَةُ وَ سَأَلْتُهُ عَنِ الْبَرْصَاءِ فَقَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي امْرَأَةٍ زَوَّجَهَا وَلِيُّهَا وَ هِيَ بَرْصَاءُ أَنَّ لَهَا الْمَهْرَ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ أَنَّ الْمَهْرَ عَلَى الَّذِي زَوَّجَهَا وَ إِنَّمَا صَارَ الْمَهْرُ عَلَيْهِ لِأَنَّهُ دَلَّسَهَا وَ لَوْ أَنَّ رَجُلًا
“I once asked him (the Imam) (a.s.), about the case of a woman who suffers from al-Bars (albino). He (the Imam) said, ‘’Amir al-Mu’minin (a.s.), issued a judgment, in the case of a woman who was given in marriage by her guardian when she suffered from al-Bars, that she deserves mahr (dower) which must be paid by the on
يُؤْخَذُ الْمَهْرُ مِنْهَا وَ لَا يَكُونُ عَلَى الَّذِي زَوَّجَهَا شَيْءٌ[2].
About the case of a man who is appointed by a woman to manage her affairs or a relative or a neighbor who does not know about her cheating and he finds her as cheating about a defect which exists in her. He (the Imam) said, ‘She must pay back the mahr (dower) and the one who has given her in marriage does not owe anyth
لِكُلِّ وَاحِدٍ مِنْهُمَا الصَّدَاقُ بِالْغِشْيَانِ وَ إِنْ كَانَ وَلِيُّهُمَا تَعَمَّدَ ذَلِكَ أُغْرِمَ الصَّدَاقَ وَ لَا يَقْرَبُ وَاحِدٌ مِنْهُمَا امْرَأَتَهُ حَتَّى تَنْقَضِيَ الْعِدَّةُ فَإِذَا انْقَضَتِ الْعِدَّةُ صَارَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا إِلَى زَوْجِهَا بِالنِّكَاحِ الْأَوَّلِ قِيلَ لَهُ فَإِنْ مَاتَتَا قَبْلَ انْقِضَاءِ الْعِدَّةِ قَالَ فَقَالَ يَرْجِعُ الزَّوْجَانِ بِنِصْفِ الصَّدَاقِ عَلَى وَرَثَتِ
“In the case of two sisters who were given (in marriage) as a gift to two brothers and who in the night of going to bed with them each one went to bed with the woman of the other one, abu ‘Abd Allah (a.s.), has said, ‘Each one must pay mahr (dower) because of going to bed and if their guardians had known it and ignored
قَالَ: فِي الرَّجُلِ إِذَا تَزَوَّجَ الْمَرْأَةَ فَوَجَدَ بِهَا قَرْناً وَ هُوَ الْعَفَلُ أَوْ بَيَاضاً أَوْ جُذَاماً إِنَّهُ يَرُدُّهَا مَا لَمْ يَدْخُلْ بِهَا[1].
“About the case of a man who marries a woman and finds Qarn or al- ‘Afal (growth of a substance in her vagina that prevents sexual intercourse) with her or whiteness or leprosy, he (the Imam) (a.s.), has said that he can revoke the marriage if he has not gone to bed with her.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ نَظَرَ إِلَى امْرَأَةٍ فَأَعْجَبَتْهُ فَسَأَلَ عَنْهَا فَقِيلَ هِيَ ابْنَةُ فُلَانٍ فَأَتَى أَبَاهَا فَقَالَ زَوِّجْنِي ابْنَتَكَ فَزَوَّجَهُ غَيْرَهَا فَوَلَدَتْ مِنْهُ فَعَلِمَ أَنَّهَا غَيْرُ ابْنَتِهِ وَ أَنَّهَا أَمَةٌ فَقَالَ يَرُدُّ الْوَلِيدَةَ عَلَى مَوْلَاهَا وَ الْوَلَدُ لِلرَّجُلِ وَ عَلَى الَّذِي زَوَّجَهُ قِيمَةُ ثَمَنِ الْوَلَدِ يُعْطِيهِ مَوَالِيَ الْوَلِيد
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who looks at a woman, likes her, asks about her and it is said that she is daughter of so and so. He goes to her father and asks him to give his daughter in marriage to him but he gives another woman in marriage to him and she gives b
فِي رَجُلٍ تَزَوَّجَ امْرَأَةً مِنْ وَلِيِّهَا فَوَجَدَ بِهَا عَيْباً بَعْدَ مَا دَخَلَ بِهَا قَالَ فَقَالَ إِذَا دُلِّسَتِ الْعَفْلَاءُ وَ الْبَرْصَاءُ وَ الْمَجْنُونَةُ وَ الْمُفْضَاةُ وَ مَنْ كَانَ بِهَا زَمَانَةٌ ظَاهِرَةٌ فَإِنَّهَا تُرَدُّ عَلَى أَهْلِهَا مِنْ غَيْرِ طَلَاقٍ وَ يَأْخُذُ الزَّوْجُ الْمَهْرَ مِنْ وَلِيِّهَا الَّذِي كَانَ دَلَّسَهَا فَإِنْ لَمْ يَكُنْ وَلِيُّهَا عَلِمَ بِشَيْءٍ مِنْ ذَلِكَ فَلَا
“About the case of a man who marries a woman by the approval of her guardian and finds a defect in her after going to bed with her, abu Ja’far (a.s.), has said, ‘If the defect is al-‘Afal, al-Bars (albino), insanity, or ‘Ifda’ (an injury that cuts into her feces and urine passages), one who has an apparent defect and i
عَنِ الْمَرْأَةِ تَلِدُ مِنَ الزِّنَا وَ لَا يَعْلَمُ بِذَلِكَ أَحَدٌ إِلَّا وَلِيُّهَا أَ يَصْلُحُ لَهُ أَنْ يُزَوِّجَهَا وَ يَسْكُتَ عَلَى ذَلِكَ إِذَا كَانَ قَدْ رَأَى مِنْهَا تَوْبَةً أَوْ مَعْرُوفاً فَقَالَ إِنْ لَمْ يَذْكُرْ ذَلِكَ لِزَوْجِهَا ثُمَّ عَلِمَ بَعْدَ ذَلِكَ فَشَاءَ أَنْ يَأْخُذَ صَدَاقَهَا مِنْ وَلِيِّهَا بِمَا دَلَّسَ عَلَيْهِ كَانَ لَهُ ذَلِكَ عَلَى وَلِيِّهَا وَ كَانَ الصَّدَاقُ الَّذِي أَخَذَت
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a woman who gives birth because of going to bed with a man out of wedlock and no one except her guardian knows it, if it is proper for him to give her in marriage and remain quiet about it, provided, he has seen her repenting or good deeds.
الْمَرْأَةُ تُرَدُّ مِنْ أَرْبَعَةِ أَشْيَاءَ مِنَ الْبَرَصِ وَ الْجُذَامِ وَ الْجُنُونِ وَ الْقَرَنِ وَ هُوَ الْعَفَلُ مَا لَمْ يَقَعْ عَلَيْهَا فَإِذَا وَقَعَ عَلَيْهَا فَلَا.
“Abu ‘Abd Allah (a.s.), has said, ‘A woman can be returned because of four things: al- Bars (albino, a form of leprosy), leprosy, insanity and al-Qarn which is al-‘Afal, (growth of a substance in her vagina that prevents sexual intercourse) if he has not yet gone to bed with her, and if so then she cannot be returned.’
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَوَجَدَ بِهَا قَرْناً قَالَ هَذِهِ لَا تَحْبَلُ [تُرَدُّ عَلَى أَهْلِهَا مَنْ] يَنْقَبِضُ زَوْجُهَا عَنْ مُجَامَعَتِهَا تُرَدُّ عَلَى أَهْلِهَا قُلْتُ فَإِنْ كَانَ دَخَلَ بِهَا قَالَ إِنْ كَانَ عَلِمَ بِهَا قَبْلَ أَنْ يُجَامِعَهَا ثُمَّ جَامَعَهَا فَقَدْ رَضِيَ بِهَا وَ إِنْ لَمْ يَعْلَمْ إِلَّا بَعْدَ مَا جَامَعَهَا فَإِنْ شَاءَ بَعْدُ أَمْسَكَهَا وَ
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who marries and finds Qarn in her. He (the Imam) said, ‘She cannot become pregnant, so she is returned to her family and the husband abstains from going to bed with her to return her to her family.’ I then asked, ‘What happens if he h
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَوَجَدَ بِهَا قَرْناً قَالَ فَقَالَ هَذِهِ لَا تَحْبَلُ وَ لَا يَقْدِرُ زَوْجُهَا عَلَى مُجَامَعَتِهَا يَرُدُّهَا عَلَى أَهْلِهَا صَاغِرَةً وَ لَا مَهْرَ لَهَا قُلْتُ فَإِنْ كَانَ دَخَلَ بِهَا قَالَ إِنْ كَانَ عَلِمَ بِذَلِكَ قَبْلَ أَنْ يَنْكِحَهَا يَعْنِي الْمُجَامَعَةَ ثُمَّ جَامَعَهَا فَقَدْ رَضِيَ بِهَا وَ إِنْ لَمْ يَعْلَمْ إِلَّا بَعْدَ مَا جَام
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a man who marries and finds Qarn in her. He (the Imam) said, ‘She cannot become pregnant and her husband cannot go to bed with her, so she is compelled to return to her family and she has no mahr (dower).’ I then asked, ‘What happens if he
سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَزَفَّتْهَا إِلَيْهِ[2] أُخْتُهَا وَ كَانَتْ أَكْبَرَ مِنْهَا فَأَدْخَلَتْ مَنْزِلَ زَوْجِهَا لَيْلًا فَعَمَدَتْ إِلَى ثِيَابِ امْرَأَتِهِ فَنَزَعَتْهَا مِنْهَا وَ لَبِسَتْهَا ثُمَّ قَعَدَتْ فِي حَجَلَةِ أُخْتِهَا وَ نَحَّتِ امْرَأَتَهُ وَ أَطْفَتِ الْمِصْبَاحَ وَ اسْتَحْيَتِ الْجَارِيَةُ أَنْ تَتَكَلَّمَ فَدَخَلَ الزَّوْجُ الْحَجَلَةَ فَوَاقَعَهَا وَ هُوَ
“This is concerning my question before abu Ja‘far (a.s.), about the case of a man who marries a woman but her sister who is older than her goes to the house of the man, takes away the clothes of his wife, wears them, lies down in her room, moves her away and switches off the light. The girl cannot speak because of shyn
قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي امْرَأَةٍ حُرَّةٍ دَلَّسَ لَهَا عَبْدٌ فَنَكَحَهَا وَ لَمْ تَعْلَمْ إِلَّا أَنَّهُ حُرٌّ قَالَ يُفَرَّقُ بَيْنَهُمَا إِنْ شَاءَتِ الْمَرْأَةُ.
“Abu Ja‘far (a.s.), has said that ’Amir al-Mu’minin (a.s.), issued a judgment about the case of a free woman who was cheated by a slave who married her and she did not know him to be other than a free man. He (the Imam) said, ‘They must be separated if the woman so wanted.’”
سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنِ امْرَأَةٍ حُرَّةٍ تَزَوَّجَتْ مَمْلُوكاً عَلَى أَنَّهُ حُرٌّ فَعَلِمَتْ بَعْدُ أَنَّهُ مَمْلُوكٌ قَالَ هِيَ أَمْلَكُ بِنَفْسِهَا إِنْ شَاءَتْ أَقَرَّتْ مَعَهُ وَ إِنْ شَاءَتْ فَلَا فَإِنْ كَانَ دَخَلَ بِهَا فَلَهَا الصَّدَاقُ وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَلَيْسَ لَهَا شَيْءٌ فَإِنْ هُوَ دَخَلَ بِهَا بَعْدَ مَا عَلِمَتْ أَنَّهُ مَمْلُوكٌ وَ أَقَرَّتْ بِذَلِكَ فَهُوَ أَمْلَكُ بِهَا
“This is concerning my question before abu Ja‘far (a.s.), about the case of a woman who is free and marries a slave thinking that he is free and then finds out that he is a slave. He (the Imam) said, ‘She has all the control of herself; if she wants she can stay with him or not stay with him. If he has gone to be bed w
فَقَالَ يُفَرَّقُ بَيْنَهُمَا إِنْ شَاءَتِ الْمَرْأَةُ وَ يُوجَعُ رَأْسُهُ وَ إِنْ رَضِيَتْ بِهِ وَ أَقَامَتْ مَعَهُ لَمْ يَكُنْ لَهَا بَعْدَ رِضَاهَا بِهِ أَنْ تَأْبَاهُ.
“About the case of a castrated man who cheats and marries a Muslim woman, one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘They are separated from each other if she wants and he will have a headache, but if she agrees and stays with him, after her agreement she cannot deny him.’”
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.
“About the case of a man who is impotent, abu ‘Abd Allah (a.s.), has said, ‘When it is found out that he is impotent and cannot sleep with women, they are separated from each other; and if he goes to bed with her even once then they are not separated from each other; man is not turned away because of defect.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ امْرَأَةٍ ابْتُلِيَ زَوْجُهَا فَلَا يَقْدِرُ عَلَى الْجِمَاعِ أَ تُفَارِقُهُ قَالَ نَعَمْ إِنْ شَاءَتْ قَالَ ابْنُ مُسْكَانَ وَ فِي حَدِيثٍ آخَرَ تَنْتَظِرُ سَنَةً فَإِنْ أَتَاهَا وَ إِلَّا فَارَقَتْهُ فَإِنْ أَحَبَّتْ أَنْ تُقِيمَ مَعَهُ فَلْتُقِمْ.
“This is concerning my question before abu ‘Abd Allah (a.s.), about the case of a woman who tries her husband but he is not able to go to bed with her; if they must be separated from each other. He (the Imam) said, ‘Yes, if she wants separation.’ Ibn Muskan has said that in another Hadith he (the Imam) has said that sh
يُفَرَّقُ بَيْنَهُمَا وَ تَأْخُذُ الْمَرْأَةُ مِنْهُ صَدَاقَهَا وَ يُوجَعُ ظَهْرُهُ كَمَا دَلَّسَ نَفْسَهُ.
“About the case of a man who is castrated but he cheats and marries a woman, abu ‘Abd Allah (a.s.), has said, ‘They are separated from each other and the women takes her mahr (dower) from him and he will have a backache (punishment) because of his cheating.’”
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ الثَّيِّبَ الَّتِي قَدْ تَزَوَّجَتْ زَوْجاً غَيْرَهُ فَزَعَمَتْ أَنَّهُ لَمْ يَقْرَبْهَا مُنْذُ دَخَلَ بِهَا فَإِنَّ الْقَوْلَ فِي ذَلِكَ قَوْلُ الرَّجُلِ وَ عَلَيْهِ أَنْ يَحْلِفَ بِاللَّهِ لَقَدْ جَامَعَهَا لِأَنَّهَا الْمُدَّعِيَةُ قَالَ فَإِنْ تَزَوَّجَهَا وَ هِيَ بِكْرٌ فَزَعَمَتْ أَنَّهُ لَمْ يَصِلْ إِلَيْهَا فَإِنَّ مِثْلَ هَذَا يَعْرِفُ
“I once heard abu Ja‘far (a.s.), saying, ‘If a man marries a woman who was married before to another man and she alleges that the man has not come close to her from the time he entered with her in such case, the words of the man are accepted on oath by Allah that he has gone to bed with her because she is a plaintiff.
قَالَتِ امْرَأَةٌ لِأَبِي عَبْدِ اللَّهِ ع وَ سَأَلَهُ رَجُلٌ عَنْ رَجُلٍ تَدَّعِي عَلَيْهِ امْرَأَتُهُ أَنَّهُ عِنِّينٌ وَ يُنْكِرُ الرَّجُلُ قَالَ تَحْشُوهَا الْقَابِلَةُ بِالْخَلُوقِ[1] وَ لَا تُعْلِمُ الرَّجُلَ وَ يَدْخُلُ عَلَيْهَا الرَّجُلُ فَإِنْ خَرَجَ وَ عَلَى ذَكَرِهِ الْخَلُوقُ صَدَقَ وَ كَذَبَتْ وَ إِلَّا صَدَقَتْ وَ كَذَبَ.
8. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from ‘Abd Allah ibn al-Fadl al- Hashimiy from certain persons of his teachers who have said the following: “It is about the case of a woman before abu ‘Abd Allah, ‘Alayhi al-Salam, when a man asked him (the Imam) about a man
إِنْ كَانَ لَا يَقْدِرُ عَلَى إِتْيَانِ غَيْرِهَا مِنَ النِّسَاءِ فَلَا يُمْسِكْهَا إِلَّا بِرِضَاهَا بِذَلِكَ وَ إِنْ كَانَ يَقْدِرُ عَلَى غَيْرِهَا فَلَا بَأْسَ بِإِمْسَاكِهَا.
“Once abu ‘Abd Allah (a.s.), was asked about the case of a man who is held back (by magic) and cannot go to bed with his wife. He (the Imam) said, ‘If he cannot go to bed with other woman also, he must not keep her on hold without her consent; but if he is able to go to bed with other women then it is not unlawful to k
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَتَى امْرَأَتَهُ مَرَّةً وَاحِدَةً ثُمَّ أُخِّذَ عَنْهَا فَلَا خِيَارَ لَهَا.
“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin (a.s.), has said, ‘If a man only once goes to bed with his wife then is held back (by magic), no choice then remains for her (to revoke the marriage).”’
ادَّعَتِ امْرَأَةٌ عَلَى زَوْجِهَا عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ لَا يُجَامِعُهَا وَ ادَّعَى أَنَّهُ يُجَامِعُهَا فَأَمَرَهَا أَمِيرُ الْمُؤْمِنِينَ ع أَنْ تَسْتَذْفِرَ بِالزَّعْفَرَانِ[2] ثُمَّ يَغْسِلَ ذَكَرَهُ فَإِنْ خَرَجَ الْمَاءُ أَصْفَرَ صَدَّقَهُ وَ إِلَّا أَمَرَهُ بِطَلَاقِهَا.
“Abu ‘Abd Allah (a.s.), has said that during the time of ’Amir al-Mu’minin (a.s.), a woman alleged that her husband is not able to go to bed with her and he denied it. ’Amir al- Mu’minin commanded her to fill up herself with saffron and that he then washes his penis; if the water takes the color of saffron his words ar