Justice

أَتَتِ امْرَأَةٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَتْ مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ فَقَالَ أَنْ تُجِيبَهُ إِلَى حَاجَتِهِ وَ إِنْ كَانَتْ عَلَى قَتَبٍ وَ لَا تُعْطِيَ شَيْئاً إِلَّا بِإِذْنِهِ فَإِنْ فَعَلَتْ فَعَلَيْهَا الْوِزْرُ وَ لَهُ الْأَجْرُ وَ لَا تَبِيتَ لَيْلَةً وَ هُوَ عَلَيْهَا سَاخِطٌ قَالَتْ يَا رَسُولَ اللَّهِ وَ إِنْ كَانَ ظَالِماً قَالَ نَعَمْ قَالَتْ وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَا تَزَوَّج

“Abu ‘Abd Allah (a.s.), has said that once a woman came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked, ‘What is the right of husband on the wife?’ He (the Messenger of Allah) said, ‘Of his rights is to make herself available for him e

جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ ص فَسَأَلَتْهُ عَنْ حَقِّ الزَّوْجِ عَلَى الْمَرْأَةِ فَخَبَّرَهَا ثُمَّ قَالَتْ فَمَا حَقُّهَا عَلَيْهِ قَالَ يَكْسُوهَا مِنَ الْعُرْيِ وَ يُطْعِمُهَا مِنَ الْجُوعِ وَ إِنْ أَذْنَبَتْ غَفَرَ لَهَا فَقَالَتْ فَلَيْسَ لَهَا عَلَيْهِ شَيْ‌ءٌ غَيْرُ هَذَا قَالَ لَا قَالَتْ لَا وَ اللَّهِ لَا تَزَوَّجْتُ أَبَداً ثُمَّ وَلَّتْ فَقَالَ النَّبِيُّ ص ارْجِعِي فَرَجَعَتْ فَقَالَ إِنَّ اللَّه

“Abu ‘Abd Allah (a.s.), has said that once a woman came to the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked about the rights of a husband on a woman. He (the Messenger of Allah) informed her and then she asked about her right on him and he (the M

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ الْمَرْأَةِ عَلَى زَوْجِهَا قَالَ يَسُدُّ جَوْعَتَهَا وَ يَسْتُرُ عَوْرَتَهَا وَ لَا يُقَبِّحُ لَهَا وَجْهاً- فَإِذَا فَعَلَ ذَلِكَ فَقَدْ وَ اللَّهِ أَدَّى حَقَّهَا قُلْتُ فَالدُّهْنُ قَالَ غِبّاً يَوْمٌ وَ يَوْمٌ لَا قُلْتُ فَاللَّحْمُ‌ قَالَ فِي كُلِّ ثَلَاثَةٍ فَيَكُونُ فِي الشَّهْرِ عَشْرَ مَرَّاتٍ لَا أَكْثَرَ مِنْ ذَلِكَ قُلْتُ فَالصِّبْغُ قَالَ وَ الصِّبْغُ فِي كُلِّ

“I once asked abu ‘Abd Allah (a.s.), about the rights of women on their husbands. He (the Imam) said, ‘He must provide for her sufficient food, sufficient clothes to maintain her dignity and must not make a repugnant face on her; and when he has followed these instructions he then by Allah has fulfilled her rights.’ I

خَرَجَ رَسُولُ اللَّهِ ص- يَوْمَ النَّحْرِ إِلَى ظَهْرِ الْمَدِينَةِ عَلَى جَمَلٍ عَارِي الْجِسْمِ فَمَرَّ بِالنِّسَاءِ فَوَقَفَ عَلَيْهِنَّ ثُمَّ قَالَ يَا مَعَاشِرَ النِّسَاءِ تَصَدَّقْنَ وَ أَطِعْنَ أَزْوَاجَكُنَّ فَإِنَّ أَكْثَرَكُنَّ فِي النَّارِ فَلَمَّا سَمِعْنَ ذَلِكَ بَكَيْنَ ثُمَّ قَامَتْ إِلَيْهِ امْرَأَةٌ مِنْهُنَّ فَقَالَتْ يَا رَسُولَ اللَّهِ ص فِي النَّارِ مَعَ الْكُفَّارِ وَ اللَّهِ مَا نَحْنُ بِكُفَّ

“Abu Ja‘far (a.s.), has said that once on the tenth of the month of Dhul al-Hajj the Messenger of Allah (s.), moved out of the city of al-Madinah toward the backside of it on a camel without a saddle and passed by women, stopped higher than them and said, ‘O community of women, you must give charity and obey your husba

مَنْ وُلِدَ لَهُ أَرْبَعَةُ أَوْلَادٍ لَمْ يُسَمِّ أَحَدَهُمْ بِاسْمِي فَقَدْ جَفَانِي.

‘If four sons are born to someone and he does not name even one of them with my name he has done injustice to me.’”

الرَّضَاعُ وَاحِدٌ وَ عِشْرُونَ شَهْراً فَمَا نَقَصَ فَهُوَ جَوْرٌ عَلَى الصَّبِيِّ.

“Abu ‘Abd Allah (a.s.), has said, ‘Breastfeeding is for twenty-one months. Breastfeeding for less than this is injustice to the child.’”

جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ مَا حَقُّ ابْنِي هَذَا قَالَ تُحْسِنُ اسْمَهُ وَ أَدَبَهُ وَ ضَعْهُ مَوْضِعاً حَسَناً.

“Abu al-Hassan, Musa (a.s.), has said that once a man came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked, ‘O Messenger of Allah, what is the right of my son, this one ? 5 He (the Messenger of Allah) said, ‘You should give him a good n

كَانَ دَاوُدُ بْنُ زُرْبِيٍّ شَكَا ابْنَهُ إِلَى أَبِي الْحَسَنِ ع فِيمَا أَفْسَدَ لَهُ فَقَالَ لَهُ اسْتَصْلِحْهُ فَمَا مِائَةُ أَلْفٍ فِيمَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ.

“Dawud ibn Zurbiy complained against his son before abu al-Hassan (a.s.), because of what he had destroyed. He (the Imam) said, ‘Reform and reclaim him; a value of a hundred thousand is not important compared to the bounty that Allah has bestowed up on you.’”

قَالَ رَسُولُ اللَّهِ ص‌ رَحِمَ اللَّهُ وَالِدَيْنِ أَعَانَا وَلَدَهُمَا عَلَى بِرِّهِمَا.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘May Allah grant forgiveness to the parents who support their children in their kindness and virtuous deeds.’”

صَلَّى رَسُولُ اللَّهِ ص بِالنَّاسِ الظُّهْرَ فَخَفَّفَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَلَمَّا انْصَرَفَ قَالَ لَهُ النَّاسُ هَلْ حَدَثَ فِي الصَّلَاةِ حَدَثٌ قَالَ وَ مَا ذَاكَ قَالُوا خَفَّفْتَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَقَالَ لَهُمْ أَمَا سَمِعْتُمْ صُرَاخَ الصَّبِيِّ.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once performed Salat (prayer) of al-Zuhr with people and made the two last Rak’at light. When he (the Messenger of Allah) completed, people asked if something has

قَالَ رَسُولُ اللَّهِ ص‌ يَلْزَمُ الْوَالِدَيْنِ مِنَ الْعُقُوقِ لِوَلَدِهِمَا مَا يَلْزَمُ الْوَلَدَ لَهُمَا مِنْ عُقُوقِهِمَا.

“The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘What parents’ declaring their children as disobedient entails for parents is exactly what children’s disobeying their parents entails for the children (both cases are extremely harmful ).’”

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا مَغْمُومٌ مَكْرُوبٌ فَقَالَ لِي يَا سَكُونِيُّ مِمَّا غَمُّكَ قُلْتُ وُلِدَتْ لِي ابْنَةٌ فَقَالَ يَا سَكُونِيُّ عَلَى الْأَرْضِ ثِقْلُهَا وَ عَلَى اللَّهِ رِزْقُهَا تَعِيشُ فِي غَيْرِ أَجَلِكَ-[3] وَ تَأْكُلُ مِنْ غَيْرِ رِزْقِكَ فَسَرَّى وَ اللَّهِ عَنِّي‌[1] فَقَالَ لِي مَا سَمَّيْتَهَا قُلْتُ فَاطِمَةَ قَالَ آهِ آهِ‌[2] ثُمَّ وَضَعَ يَدَهُ عَلَى جَبْهَتِهِ فَقَالَ قَ

“I once went to visit Abu ‘Abd Allah (a.s.), who found me sad and depressed. He (the Imam) then asked, ‘O Sakuni, what has made you so depressed?’ I replied, ‘Aminah (a daughter) is born to me.’ He (the Imam) said, ‘O Sakuni, the earth carries her weight and Allah grants her sustenance. She lives in a lifetime which is

سَمِعْتُهُ يَقُولُ‌ ثَلَاثَةٌ تُرَدُّ عَلَيْهِمْ دَعْوَتُهُمْ أَحَدُهُمْ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ هُوَ لَهَا ظَالِمٌ فَيُقَالُ لَهُ أَ لَمْ نَجْعَلْ أَمْرَهَا بِيَدِكَ.

“I once heard abu ‘Abd Allah (a.s.), saying, ‘The prayers of three kinds of people are returned to them without a favorable answer. One of such people is one who prays against his wife to whom he is unjust and it is said to him, ‘Have we not given you the authority to divorce her?”’

قُلْتُ لَهُ بَلَغَنِي أَنَّكَ تَقُولُ مَنْ طَلَّقَ لِغَيْرِ السُّنَّةِ أَنَّكَ لَا تَرَى طَلَاقَهُ شَيْئاً فَقَالَ أَبُو جَعْفَرٍ ع- مَا أَقُولُهُ بَلِ اللَّهُ عَزَّ وَ جَلَّ يَقُولُهُ أَمَا وَ اللَّهِ لَوْ كُنَّا نُفْتِيكُمْ بِالْجَوْرِ لَكُنَّا شَرّاً مِنْكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‌ لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَ أَكْلِهِمُ السُّحْتَ‌ إِلَى آخِرِ ال

“I once said to abu Ja’far (a.s.), ‘Have you said that one who does not divorce according to the book and al -Sunnah his divorce is not valid?’ Abu Ja‘far (a.s.), replied, ‘I have not said so, in fact, Allah, most Majestic, most Glorious, has said it. By Allah, were we to give you fatwas with injustice we would become

قَدِمَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع بِالْكُوفَةِ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي بَعْدَ مَا طَهُرَتْ مِنْ مَحِيضِهَا قَبْلَ أَنْ أُجَامِعَهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَشْهَدْتَ رَجُلَيْنِ ذَوَيْ عَدْلٍ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ لَا فَقَالَ اذْهَبْ فَإِنَّ طَلَاقَكَ لَيْسَ بِشَيْ‌ءٍ.

‘I have divorced my wife after she became clean from her Hayd (menses) and before I went to bed with her.’ ’Amir al- Mu’minin asked, ‘Did you ask two just men to witness as Allah, most Majestic, most Glorious, has commanded to do?’ He replied, ‘No, I did not do so.’ He (the Imam) said, ‘Your divorce in not valid.’”

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

الْمُطَلَّقَةُ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ‌[1].

“He (the Imam) (a.s.), has said, ‘A divorced woman can perform al-Hajj and testify about rights.’”

قَالَ لِي عُمَرُ بْنُ شِهَابٍ الْعَبْدِيُّ مِنْ أَيْنَ زَعَمَ أَصْحَابُكَ أَنَّ مَنْ طَلَّقَ ثَلَاثاً لَمْ يَقَعِ الطَّلَاقُ فَقُلْتُ لَهُ زَعَمُوا أَنَّ الطَّلَاقَ لِلْكِتَابِ وَ السُّنَّةِ فَمَنْ خَالَفَهُمَا رُدَّ إِلَيْهِمَا قَالَ فَمَا تَقُولُ فِيمَنْ طَلَّقَ عَلَى الْكِتَابِ وَ السُّنَّةِ فَخَرَجَتِ امْرَأَتُهُ أَوْ أَخْرَجَهَا فَاعْتَدَّتْ فِي غَيْرِ بَيْتِهَا تَجُوزُ عَلَيْهَا الْعِدَّةُ أَوْ يَرُدُّهَا إِلَى

On what basis your people say that divorce pronounced three times does not make it three divorces?’ I said to him, ‘They believe that divorce is based on the book and al -Sunnah and whatever is against them is returned to them.’ He then asked, ‘What do you say about one who has divorced according to the book and Sunnah

الْحَامِلُ أَجَلُهَا أَنْ تَضَعَ حَمْلَهَا وَ عَلَيْهِ نَفَقَتُهَا بِالْمَعْرُوفِ حَتَّى تَضَعَ حَمْلَهَا.

“Abu Ja’far (a.s.), has said, ‘Waiting period of a pregnant divorcee expires at childbirth and he must pay for her maintenance in fairness until childbirth.’”

مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا- عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ‌ وَ كَيْفَ لَا يُمَتِّعُهَا[3] وَ هِيَ فِي عِدَّتِهَا تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا مَا يَشَاءُ وَ قَالَ إِذَا كَانَ الرَّجُلُ مُوَسَّعاً عَلَيْهِ مَتَّعَ امْرَأَتَهُ بِالْعَبْدِ وَ الْأَمَةِ وَ الْمُقْتِرُ يُمَتِّعُ بِالْحِنْطَةِ وَ الشَّعِيرِ وَ الزَّبِيبِ وَ الثَّوْبِ وَ الدّ

“About the words of Allah, most Majestic, most Glorious, ‘. . . divorced women have rights on the pious ones,’ (2:241) abu ‘Abd Allah (a.s.), has said, ‘It is benefiting her after her waiting period ends. An affluent man or one who is not affluent, each must benefit according to their abilities. During the waiting peri

فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‌ قَالَ مَتَاعُهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا- عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ‌ قَالَ كَيْفَ يُمَتِّعُهَا فِي عِدَّتِهَا وَ هِيَ تَرْجُوهُ وَ يَرْجُوهَا وَ يُحْدِثُ اللَّهُ مَا يَشَاءُ أَمَا إِنَّ الرَّجُلَ الْمُوسِعَ يُمَتِّعُ الْمَرْأَةَ بِالْعَبْدِ وَ الْأَمَةِ وَ يُمَتِّعُ الْفَقِيرُ

“About the words of Allah, most Majestic, most Glorious, ‘. . . divorced women must be benefited with fairness; it is a right on the pious ones’, abu ‘Abd Allah (a.s.), has stated this Hadith. ‘It is after the end of waiting period, and about, ‘an affluent man and one not-so-affluent each according to their abilities’,

قُلْتُ لِأَبِي جَعْفَرٍ ع أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ لِلْمُطَلَّقاتِ مَتاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ‌ مَا أَدْنَى ذَلِكَ الْمَتَاعِ إِذَا كَانَ مُعْسِراً لَا يَجِدُ قَالَ خِمَارٌ أَوْ شِبْهُهُ.

“I once asked abu Ja’far (a.s.), about the words of Allah, most Majestic, most Glorious, ‘. . . divorced women must be benefited with fairness. It is a right on the pious ones,’ and about what is the minimum of such benefits if one is not affluent. He (the Imam) said, ‘It is a scarf or similar things.’”

إِذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا فَقَدْ بَانَتْ مِنْهُ وَ تَتَزَوَّجُ إِنْ شَاءَتْ مِنْ سَاعَتِهَا وَ إِنْ كَانَ فَرَضَ لَهَا مَهْراً فَلَهَا نِصْفُ الْمَهْرِ وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا مَهْراً فَلْيُمَتِّعْهَا.

“Abu ‘Abd Allah (a.s.), has said, ‘If a man divorces his wife before going to bed with her, she becomes stranger to him and she can marry if she wants in the same hour after divorce. If mahr (dower) is set, she deserves one-half of it but if mahr (dower) is not set he must benefit her.’”

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

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ شَاةٍ ثُمَّ سَاقَ إِلَيْهَا الْغَنَمَ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا وَ قَدْ وَلَدَتِ الْغَنَمُ قَالَ إِنْ كَانَتِ الْغَنَمُ حَمَلَتْ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ نِصْفِ أَوْلَادِهَا وَ إِنْ لَمْ يَكُنِ الْحَمْلُ عِنْدَهُ رَجَعَ بِنِصْفِهَا وَ لَمْ يَرْجِعْ مِنَ الْأَوْلَادِ بِشَيْ‌ءٍ. - مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ م

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who marries a woman and sets a mahr (dower) of one hundred sheep. He then delivers them to her, then divorces her before going to bed with her and the sheep have given birth to their young. He (the Imam) said, ‘If the sheep had become pregnant with him she mu

هَاتَانِ يَنْظُرُ إِلَيْهِمَا مَنْ يُوثَقُ بِهِ مِنَ النِّسَاءِ فَإِنْ كُنَّ عَلَى حَالِهِنَّ كَمَا أُدْخِلْنَ عَلَيْهِ فَإِنَّ لَهُنَّ نِصْفَ الصَّدَاقِ الَّذِي فَرَضَ لَهَا وَ لَا عِدَّةَ عَلَيْهَا مِنْهُ.

“About the case of a man who marries a non-virgin woman or a virgin one and divorces her in the hour that she enters his house, abu Ja‘far (a.s.), has stated this Hadith. ‘Trustworthy women must examine them and if they find such woman with the condition before she came to him then she deserves one-half of the mahr (do

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَعْطَاهَا عَبْداً لَهُ آبِقاً وَ بُرْدَ حِبَرَةٍ بِالْأَلْفِ الَّتِي أَصْدَقَهَا فَقَالَ إِذَا رَضِيَتْ بِالْعَبْدِ وَ كَانَ قَدْ عَرَفَتْهُ فَلَا بَأْسَ إِذَا هِيَ قَبَضَتِ الثَّوْبَ وَ رَضِيَتْ بِالْعَبْدِ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ لَا مَهْرَ لَهَا وَ تَرُدُّ عَلَيْهِ خَمْسَمِائَةِ دِرْهَمٍ وَ يَكُون

“I once asked abu ‘ Abd Allah (a.s.), about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and gives her a runaway slave and a gown of Hibr for the one thousand set as mahr (dower). He (the Imam) said, ’If she knows about the slave and has agreed, then it is not unlawful if she has

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

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً بِأَلْفِ دِرْهَمٍ فَأَدَّاهَا إِلَيْهَا فَوَهَبَتْهَا لَهُ وَ قَالَتْ أَنَا فِيكَ أَرْغَبُ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ يَرْجِعُ عَلَيْهَا بِخَمْسِمِائَةِ دِرْهَمٍ.

‘He must return to her five hundred dirham.’”

سَأَلْتُ- أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً فَأَمْهَرَهَا أَلْفَ دِرْهَمٍ وَ دَفَعَهَا إِلَيْهَا فَوَهَبَتْ لَهُ خَمْسَمِائَةِ دِرْهَمٍ وَ رَدَّتْهَا عَلَيْهِ ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ الْخَمْسَمِائَةِ دِرْهَمٍ الْبَاقِيَةَ لِأَنَّهَا إِنَّمَا كَانَتْ لَهَا خَمْسُمِائَةِ دِرْهَمٍ فَهِبَتُهَا إِيَّاهَا لَهُ وَ لِغَيْرِهِ سَوَاءٌ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and pays it to her. She then keeps five hundred and returns five hundred to him as gift. He then divorces before going to bed with her. He (the Imam) said, ‘She must return the other five hund

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.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ عَلَيْهِ نِصْفُ الْمَهْرِ إِنْ كَانَ فَرَضَ لَهَا شَيْئاً وَ إِنْ لَمْ يَكُنْ فَرَضَ لَهَا شَيْئاً فَلْيُمَتِّعْهَا عَلَى نَحْوِ مَا يُمَتَّعُ بِهِ مِثْلُهَا مِنَ النِّسَاءِ.

“I once asked abu ‘ Abd Allah (a.s.), about the case of a man who divorces his wife before going to bed with her. He (the Imam) said, ’He owes to her one-half of the mahr (dower) if he has set mahr (dower) for her, but if he has not set anything for her then he must benefit her in a fair manner as it is done with women

إِنْ كَانَ قَوَّمَهَا عَلَيْهَا يَوْمَ تَزَوَّجَهَا فَإِنَّهُ يُقَوَّمُ الْعَبْدُ الْبَاقِي بِقِيمَتِهِ ثُمَّ يُنْظَرُ مَا بَقِيَ مِنَ الْقِيمَةِ الَّتِي تَزَوَّجَهَا عَلَيْهَا فَتَرُدُّ الْمَرْأَةُ عَلَى الزَّوْجِ ثُمَّ يُعْطِيهَا الزَّوْجُ النِّصْفَ مِمَّا صَارَ إِلَيْهِ.

“This is the case of a man who marries a woman for a slave with his wife. He delivers them to her then the wife of the slave dies in the possession of the woman; then he divorces her before going to bed with her. Abu al-Hassan, al-Awwal (a.s.), has said, ‘If he had appraised her for her on the day of marriage he then a

فِي الْمَرْأَةِ تَزَوَّجُ عَلَى الْوَصِيفِ فَيَكْبَرُ عِنْدَهَا فَيَزِيدُ أَوْ يَنْقُصُ ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا- قَالَ عَلَيْهَا نِصْفُ قِيمَتِهِ يَوْمَ دُفِعَ إِلَيْهَا لَا يُنْظَرُ فِي زِيَادَةٍ وَ لَا نُقْصَانٍ.

‘If a woman marries for a woman as mahr (dower) who grows with her whereby her price increases or reduces, then he divorces her before going to bed with her. She must give back half of the price of the day it was given to her regardless of any increase or decrease.’”

فِي الرَّجُلِ يُعْتِقُ أَمَتَهُ فَيَجْعَلُ عِتْقَهَا مَهْرَهَا ثُمَّ يُطَلِّقُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا قَالَ تَرُدُّ عَلَيْهِ نِصْفَ قِيمَتِهَا تُسْتَسْعَى فِيهَا.

“About the case of a man who sets his slave-girl free then sets her freedom as her mahr (dower) then divorces before going to bed with her. He (the Imam) said, ‘She must return one-half of her price and must work to pay the rest.’”

سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ وَ هُوَ غَائِبٌ عَنْهَا مِنْ أَيِّ يَوْمٍ تَعْتَدُّ فَقَالَ إِنْ أَقَامَتْ لَهَا بَيِّنَةَ عَدْلٍ أَنَّهَا طُلِّقَتْ فِي يَوْمٍ مَعْلُومٍ وَ تَيَقَّنَتْ فَلْتَعْتَدَّ مِنْ يَوْمَ طُلِّقَتْ وَ إِنْ لَمْ تَحْفَظْ فِي أَيِّ يَوْمٍ وَ فِي أَيِّ شَهْرٍ فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا.

“I once asked abu ‘ Abd Allah (a.s.), about the case of a man who divorces his wife when he is absent. When must his wife commence her ‘Iddah (waiting period )? He (the Imam) said, ‘If just testimony is established for his divorcing her on a known day which gives her certainty, she must commence her ‘Iddah (waiting per

إِنْ جَاءَ شَاهِدَا عَدْلٍ فَلَا تَعْتَدَّ وَ إِلَّا فَلْتَعْتَدَّ مِنْ يَوْمِ يَبْلُغُهَا.

“Once, abu ‘Abd Allah (a.s.), was asked about the case of a man who divorces his wife. He informs her about it only after one year. He (the Imam) said, ‘If two just witness testify to prove it, she does not need to complete any ‘Iddah (waiting period), otherwise, she must commence her ‘Iddah (waiting period) from the d

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ أَوْ ثَلَاثَةَ أَشْهُرٍ وَ صَارَتْ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَقَالَ أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةَ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطاً وَ شَرَطَ عَلَيْهِنَّ شَرْ

“I once asked abu Ja‘far, al-Thaniy (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, why is it that waiting period for a woman divorced three times, is three cycles of Hayd (menses) or three months, and the waiting period of a widow is four months and ten days? He (the Imam) said, ‘Waiting pe

سَأَلْتُ عَنِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا فَقَالَ لَا تَكْتَحِلُ لِلزِّينَةِ وَ لَا تَطَيَّبُ وَ لَا تَلْبَسُ ثَوْباً مَصْبُوغاً وَ لَا تَبِيتُ عَنْ بَيْتِهَا وَ تَقْضِي الْحُقُوقَ وَ تَمْتَشِطُ بِغِسْلَةٍ[1] وَ تَحُجُّ وَ إِنْ كَانَتْ فِي عِدَّتِهَا.

“I once asked abu Ibrahim (a.s.), about the case of a woman whose husband dies. He (the Imam) said, ‘She must not use kohl for beautification or perfume and must not wear colorful dress, spend the night somewhere else. She can pay off rights, use hair clip and go for al-Hajj even though she is in her waiting period.’”

فِي الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَ تَحُجُّ وَ تَشْهَدُ الْحُقُوقَ قَالَ نَعَمْ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a woman whose husband dies if she can perform al-Hajj and bear witness for rights. He (the Imam) said, ‘Yes, she can do so.’”

قُلْتُ لِأَبِي جَعْفَرٍ ع أَمُرُّ بِالْعَشَّارِ وَ مَعِي مَالٌ فَيَسْتَحْلِفُنِي فَإِنْ حَلَفْتُ لَهُ تَرَكَنِي وَ إِنْ لَمْ أَحْلِفْ لَهُ فَتَّشَنِي وَ ظَلَمَنِي فَقَالَ احْلِفْ لَهُ قُلْتُ فَإِنَّهُ يَسْتَحْلِفُنِي بِالطَّلَاقِ فَقَالَ احْلِفْ لَهُ فَقُلْتُ فَإِنَّ الْمَالَ لَا يَكُونُ لِي قَالَ فَعَنْ مَالِ أَخِيكَ إِنَّ رَسُولَ اللَّهِ ص رَدَّ طَلَاقَ ابْنِ عُمَرَ وَ قَدْ طَلَّقَ امْرَأَتَهُ ثَلَاثاً وَ هِيَ حَائ

“I pass by one-tenth tax collector for trading with a certain amount of assets with me and the party (tax collector) asks me to swear. If I swear he allows me to go, but if I do not swear he searches my assets and does injustice to me. He (the Imam) said, ‘You can swear for him.’ I then said, ‘He asks me to swear in th

سَأَلْتُهُ عَنْ رَجُلٍ خَيَّرَ امْرَأَتَهُ فَاخْتَارَتْ نَفْسَهَا بَانَتْ مِنْهُ قَالَ لَا إِنَّمَا هَذَا شَيْ‌ءٌ كَانَ لِرَسُولِ اللَّهِ ص خَاصَّةً أُمِرَ بِذَلِكَ فَفَعَلَ وَ لَوِ اخْتَرْنَ أَنْفُسَهُنَّ لَطَلَّقَهُنَ‌[1] وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَياةَ الدُّنْيا وَ زِينَتَها فَتَعالَيْنَ أُمَتِّعْكُنَّ وَ أُسَرِّحْكُنَّ سَراحاً جَمِيلًا[2].

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who gives his wife the choice; if she becomes stranger for him. He (the Imam) said, ‘No, this was something especially for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause . He (the Messenge

إِنَّ مِنْ حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ يُجِيبَهُ إِذَا دَعَاهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘It is of the rights of a Muslim on a Muslim to accept his invitation.’”

إِنَّ مِنَ الْحُقُوقِ الْوَاجِبَاتِ لِلْمُؤْمِنِ أَنْ تُجَابَ دَعْوَتُهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘It is of obligatory rights of a believer that you accept his invitation.’”

إِنَّ مِنْ حَقِّ الْمُسْلِمِ الْوَاجِبِ عَلَى أَخِيهِ إِجَابَةَ دَعْوَتِهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘It is of the obligatory rights of a Muslim on his brother (in faith) to accept his invitation.’”

قَالَ أَبُو جَعْفَرٍ ع‌ إِنَّ مِنَ التَّضْعِيفِ‌[1] تَرْكَ الْمُكَافَأَةِ وَ مِنَ الْجَفَاءِ اسْتِخْدَامَ الضَّيْفِ فَإِذَا نَزَلَ بِكُمُ الضَّيْفُ فَأَعِينُوهُ وَ إِذَا ارْتَحَلَ فَلَا تُعِينُوهُ فَإِنَّهُ مِنَ النَّذَالَةِ[2] وَ زَوِّدُوهُ وَ طَيِّبُوا زَادَهُ فَإِنَّهُ مِنَ السَّخَاءِ.

“Abu Ja‘far (a.s.), has said, ‘Ignoring to counter-balance a favor that one receives is one of the reasons to weaken one; and it is of injustice to make a guest to work. When a guest comes to you help him. When he leaves do not help him to leave, it is of lowliness. You must provide him supplies and make his supplies g

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ مِنْ حَقِّ الضَّيْفِ أَنْ يُكْرَمَ وَ أَنْ يُعَدَّ لَهُ الْخِلَالُ‌[2].

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘It is of the rights of the guest to be honored and to prepare for him toothpicks [restroom according to another script of al-Kafi].”’

كَانَ عِنْدَ أَبِي قَوْمٌ فَاخْتَلَفُوا فِي النَّبِيذِ فَقَالَ بَعْضُهُمْ الْقَدَحُ الَّذِي يُسْكِرُ هُوَ حَرَامٌ فَقَالَ بَعْضُهُمْ قَلِيلُ مَا أَسْكَرَ وَ كَثِيرُهُ حَرَامٌ فَرَدُّوا الْأَمْرَ إِلَى أَبِي ع فَقَالَ أَبِي أَ رَأَيْتُمُ الْقِسْطَ[3] لَوْ لَا مَا يُطْرَحُ فِيهِ أَوَّلًا كَانَ يَمْتَلِئُ وَ كَذَلِكَ الْقَدَحُ الْآخَرُ لَوْ لَا الْأَوَّلُ مَا أَسْكَرَ قَالَ ثُمَّ قَالَ ع إِنَّ رَسُولَ اللَّهِ ص قَالَ مَ

6. A number of our people have narrated from Sahl ibn Ziyad from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Once there was a group of people with my father and they had different views about al-Nabidh. Certain ones among them said, “The cupful (of al-Nabidh

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا أَعْجَبَ إِلَى النَّاسِ مَنْ يَأْكُلُ الْجَشِبَ وَ يَلْبَسُ‌ الْخَشِنَ وَ يَتَخَشَّعُ فَقَالَ أَ مَا عَلِمْتَ أَنَّ يُوسُفَ ع نَبِيٌّ ابْنُ نَبِيٍّ كَانَ يَلْبَسُ أَقْبِيَةَ الدِّيبَاجِ مَزْرُورَةً بِالذَّهَبِ وَ يَجْلِسُ فِي مَجَالِسِ آلِ فِرْعَوْنَ‌[1] يَحْكُمُ فَلَمْ يَحْتَجِ النَّاسُ إِلَى لِبَاسِهِ وَ إِنَّمَا احْتَاجُوا إِلَى قِسْطِهِ وَ إِنَّمَا يُحْتَاجُ مِنَ الْإِمَامِ فِي أَ

He (the Imam) said, ‘Has it not come to your notice that Yusuf was a prophet and the son of a prophet who wore gowns decorated with brocades and buttons of gold. He would sit in the gathering of the pharaohs and issue judgments. People did not need his dress. They however needed his justice. What is needed of an Imam i