Book of Divorce (talaq)

فِي الَّتِي تَحِيضُ فِي كُلِّ ثَلَاثَةِ أَشْهُرٍ مَرَّةً أَوْ فِي كُلِّ سَنَةٍ مَرَّةً[4] وَ الْمُسْتَحَاضَةِ وَ الَّتِي لَمْ تَبْلُغْ وَ الَّتِي تَحِيضُ مَرَّةً وَ يَرْتَفِعُ حَيْضُهَا مَرَّةً وَ الَّتِي لَا تَطْمَعُ فِي الْوَلَدِ[5] وَ الَّتِي قَدِ ارْتَفَعَ حَيْضُهَا وَ زَعَمَتْ أَنَّهَا لَمْ تَيْأَسْ‌[6] وَ الَّتِي تَرَى الصُّفْرَةَ مِنْ حَيْضٍ لَيْسَ بِمُسْتَقِيمٍ فَذَكَرَ أَنَّ عِدَّةَ هَؤُلَاءِ كُلِّهِنَّ ثَلَ

Hadith.4801 - Al-Alaa narrated from Muhammad ibn Muslim, from one of the two Imams (peace be upon them), who said regarding; A woman who menstruates once every three months or once every year, And the mustahadah (a woman with continuous bleeding), And the girl who has not yet reached puberty, And the woman who menstrua

"أَمْرَانِ أَيُّهُمَا سَبَقَ إِلَيْهَا بَانَتْ بِهِ اَلْمُطَلَّقَةُ اَلْمُسْتَرَابَةُ اَلَّتِي تَسْتَرِيبُ اَلْحَيْضَ إِنْ مَرَّتْ بِهَا ثَلاَثَةُ أَشْهُرٍ بِيضٍ لَيْسَ فِيهَا دَمٌ بَانَتْ بِهَا وَ إِنْ مَرَّتْ بِهَا ثَلاَثُ حِيَضٍ لَيْسَ بَيْنَ اَلْحَيْضَتَيْنِ ثَلاَثَةُ أَشْهُرٍ بَانَتْ بِالْحَيْضِ".

"There are two matters, whichever occurs first will determine the separation of a suspiciously divorced woman who is uncertain about her menstruation. If three full white months pass without any blood, she is separated by that. However, if three menstrual cycles occur, even if there are not three full months between th

تَنْظُرُ مِثْلَ قُرُوئِهَا الَّتِي كَانَتْ تَحِيضُ فِيهِ فِي الِاسْتِقَامَةِ[1] فَلْتَعْتَدَّ ثَلَاثَةَ قُرُوءٍ ثُمَّ لْتَتَزَوَّجْ إِنْ شَاءَتْ.

Hadith.4803 - Abu al-Sabbah al-Kinani asked Abu Abdullah (as) about a woman who menstruates once every three years-how should she observe her waiting period? Imam (as) said: "She should consider the usual menstruation cycles she used to have when her menstruation was regular and observe a waiting period of three menstr

تَنْتَظِرُ قَدْرَ أَقْرَائِهَا فَتَزِيدُ يَوْماً أَوْ تَنْقُصُ يَوْماً[2] فَإِنْ لَمْ تَحِضْ فَلْتَنْظُرْ إِلَى بَعْضِ نِسَائِهَا فَلْتَعْتَدَّ بِأَقْرَائِهَا[3].

Hadith.4804 - Muhammad ibn Muslim asked Imam (as) about the waiting period of a mustahadah (a woman experiencing continuous bleeding). Imam (as) said: "She should wait for the duration of her usual menstrual cycles, adding a day or subtracting a day. If she does not menstruate, then she should look at the menstrual cyc

رُوِيَ‌ أَنَّ الْمَرْأَةَ إِذَا بَلَغَتْ خَمْسِينَ سَنَةً لَمْ تَرَ حُمْرَةً إِلَّا أَنْ تَكُونَ امْرَأَةً مِنْ قُرَيْشٍ‌[4].

Hadith.4805 - It is narrated: "When a woman reaches the age of fifty, she no longer sees menstrual blood, except if she is a woman from the tribe of Quraysh."

"أَخْرَسُ هُوَ" قُلْتُ نَعَمْ فَنَعْلَمُ مِنْهُ بُغْضاً لاِمْرَأَتِهِ وَ كَرَاهَةً لَهَا أَ يَجُوزُ أَنْ يُطَلِّقَ عَنْهُ وَلِيُّهُ قَالَ "لاَ وَ لَكِنْ يَكْتُبُ وَ يُشْهِدُ عَلَى ذَلِكَ" قُلْتُ أَصْلَحَكَ اَللَّهُ فَإِنَّهُ لاَ يَكْتُبُ وَ لاَ يَسْمَعُ كَيْفَ يُطَلِّقُهَا قَالَ "بِالَّذِي يُعْرَفُ بِهِ مِنْ أَفْعَالِهِ مِثْلَ مَا ذَكَرْتَ مِنْ كَرَاهَتِهِ وَ بُغْضِهِ لَهَا".

Hadith.4806 - Ahmad ibn Muhammad ibn Abi Nasr Al-Bazanti asked Abu Al-Hasan Al-Ridha (as) about a man who has a wife but remains silent and does not speak. Imam (as) asked: "Is he mute?" He replied: "Yes, and we know from his behavior that he dislikes and detests his wife. Is it permissible for his guardian to divorce

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً سِرّاً مِنْ أَهْلِهِ وَ هِيَ فِي مَنْزِلِ أَهْلِهَا وَ قَدْ أَرَادَ أَنْ يُطَلِّقَهَا وَ لَيْسَ يَصِلُ إِلَيْهَا فَيَعْلَمَ بِطَمْثِهَا إِذَا طَمِثَتْ وَ لَا يَعْلَمَ بِطُهْرِهَا إِذَا طَهُرَتْ فَقَالَ هَذَا مِثْلُ الْغَائِبِ عَنْ أَهْلِهِ فَيُطَلِّقُهَا بِالْأَهِلَّةِ وَ الشُّهُورِ- قَالَ قُلْتُ أَ رَأَيْتَ إِنْ كَانَ يَصِلُ إِلَيْهَا الْأَحْيَانَ وَ الْأَحْ

I asked Abu Al-Hasan (as) about a man who secretly married a woman without his family knowing while she remained in her family's house. He wanted to divorce her but could not reach her to know when she menstruates or when she becomes pure. Imam (as) said: "This is like a man who is absent from his wife, so he should di

خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ‌[3] الْحَامِلُ الْمُتَبَيِّنُ حَمْلُهَا[4] وَ الَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ الْغَائِبُ عَنْهَا زَوْجُهَا[5] وَ الَّتِي لَمْ تَحِضْ وَ الَّتِي قَدْ جَلَسَتْ‌

"There are five types of women who can be divorced in any condition: the pregnant woman whose pregnancy is evident, the woman whose husband has not consummated the marriage with her, the woman whose husband is absent, the woman who does not menstruate, And the woman who has ceased menstruating."

فِي خَبَرٍ آخَرَ وَ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ‌[2].

Hadith.4809 - And in another narration: "And the woman who has despaired of menstruation (menopause)."

فِي رِوَايَةِ أَبِي الصَّبَّاحِ الْكِنَانِيِ‌ أَنَّ زَيْنَبَ قَالَتْ لِرَسُولِ اللَّهِ ص لَا تَعْدِلُ وَ أَنْتَ رَسُولُ اللَّهِ وَ قَالَتْ حَفْصَةُ إِنْ طَلَّقَنَا وَجَدْنَا فِي قَوْمِنَا أَكْفَاءَنَا مِنْ قُرَيْشٍ فَاحْتَبَسَ الْوَحْيُ عَنْ رَسُولِ اللَّهِ ص تِسْعَةً وَ عِشْرِينَ يَوْماً فَأَنِفَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ اللَّهُ- يا أَيُّهَا النَّبِيُّ قُلْ لِأَزْواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ ا

Hadith.4810 - In the narration of Abu al-Sabbah al-Kinani: "Zaynab said to the Messenger of Allah (swt) (peace be upon him and his family): 'You (sw) are not just, and You (sw) are the Messenger of Allah (swt)!' And Hafsa said: 'If He (sw) divorces us, we will find suitable husbands among our people from Quraysh.' Then

إِذَا خَيَّرَهَا أَوْ جَعَلَ أَمْرَهَا بِيَدِهَا فِي غَيْرِ قُبُلِ عِدَّتِهَا مِنْ غَيْرِ أَنْ يُشْهِدَ شَاهِدَيْنِ فَلَيْسَ بِشَيْ‌ءٍ وَ إِنْ خَيَّرَهَا أَوْ جَعَلَ أَمْرَهَا بِيَدِهَا بِشَهَادَةِ شَاهِدَيْنِ فِي قُبُلِ عِدَّتِهَا فَهِيَ بِالْخِيَارِ مَا لَمْ يَتَفَرَّقَا فَإِنِ اخْتَارَتْ نَفْسَهَا فَهِيَ وَاحِدَةٌ وَ هُوَ أَحَقُّ بِرَجْعَتِهَا وَ إِنِ اخْتَارَتْ زَوْجَهَا فَلَيْسَ بِطَلَاقٍ‌[1].

"If a man gives his wife the choice (to stay with him or separate) or places the matter of divorce in her hands outside of her waiting period ('iddah) and without the testimony of two witnesses, then it is of no consequence. However, if he gives her the choice or places the matter in her hands with the testimony of two

الطَّلَاقُ أَنْ يَقُولَ الرَّجُلُ لِامْرَأَتِهِ اخْتَارِي فَإِنِ اخْتَارَتْ نَفْسَهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ وَ إِنِ اخْتَارَتْ زَوْجَهَا فَلَيْسَ بِشَيْ‌ءٍ أَوْ يَقُولَ أَنْتِ طَالِقٌ فَأَيَّ ذَلِكَ فَعَلَ فَقَدْ حَرُمَتْ عَلَيْهِ وَ لَا يَكُونُ طَلَاقٌ وَ لَا خُلْعٌ وَ لَا مُبَارَاةٌ وَ لَا تَخْيِيرٌ إِلَّا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ‌[3].

"Divorce occurs when a man says to his wife, 'Choose (for yourself),' And if she chooses herself, then she is separated from him, and he becomes one of the suitors (khuṭṭāb). But if she chooses her husband, then it is of no consequence. Or (divorce occurs) if he says, 'You are divorced,' then whichever of these he does

كُلُّهُمْ بِمَنْزِلَةٍ وَاحِدَةٍ إِذَا رَضِيَتْ.

Hadith.4813 - Al-Halabi narrated from Abu Abdullah (as) regarding a man who gives his wife the choice (to separate or stay) or delegates the decision to her father, brother, or guardian. Imam (as) said: "They are all in the same position, as long as she consents."

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ قَدْ جَعَلْتُ الْخِيَارَ إِلَيْكِ فَاخْتَارَتْ نَفْسَهَا قَبْلَ أَنْ تَقُومَ قَالَ يَجُوزُ ذَلِكَ عَلَيْهِ قُلْتُ فَلَهَا مُتْعَةٌ قَالَ نَعَمْ قُلْتُ فَلَهَا مِيرَاثٌ إِنْ مَاتَ الزَّوْجُ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ نَعَمْ وَ إِنْ مَاتَتْ هِيَ وَرِثَهَا الزَّوْجُ‌[1].

I asked Abu Abdullah (as) about a man who said to his wife, "I have given you the choice," and she chose herself before standing up. Imam (as) said: "That is valid against him." I asked: "Is she entitled to maintenance (compensation)?" Imam (as) said: "Yes." I asked: "Does she inherit if the husband dies before her wai

قَالَ: مَا لِلنِّسَاءِ وَ التَّخْيِيرَ[2] إِنَّمَا ذَلِكَ شَيْ‌ءٌ خَصَّ اللَّهُ بِهِ نَبِيَّهُ ص‌[3].

Hadith.4815 - Muhammad ibn Muslim narrated from Abu Abdullah (as) that he said: "What do women have to do with takhyīr (being given the choice in divorce)? That is something which Allah specifically granted to His Prophet (may Allah bless him and his family)."

الْمُبَارَأَةُ أَنْ تَقُولَ الْمَرْأَةُ لِزَوْجِهَا لَكَ مَا عَلَيْكَ‌[5] وَ اتْرُكْنِي فَتَرَكَهَا إِلَّا أَنَّهُ يَقُولُ لَهَا إِنِ ارْتَجَعْتِ فِي شَيْ‌ءٍ مِنْهُ فَأَنَا أَمْلَكُ بِبُضْعِكِ. وَ رُوِيَ‌ أَنَّهُ لَا يَنْبَغِي لَهُ أَنْ يَأْخُذَ مِنْهَا أَكْثَرَ مِنْ مَهْرِهَا بَلْ يَأْخُذُ مِنْهَا دُونَ مَهْرِهَا[1] وَ الْمُبَارَأَةُ لَا رَجْعَةَ لِزَوْجِهَا عَلَيْهَا[2].

"Mutual separation (mubara'ah) is when a woman says to her husband, 'You are free from any obligation I have upon you, so leave me,' and he leaves her. However, he should say to her, 'If you reclaim anything from what you have given up, then I have authority over you.'" It is also narrated: "It is not appropriate for h

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَابْعَثُوا حَكَماً مِنْ أَهْلِهِ وَ حَكَماً مِنْ أَهْلِها قَالَ لَيْسَ لِلْحَكَمَيْنِ أَنْ يُفَرِّقَا حَتَّى يَسْتَأْمِرَا الرَّجُلَ وَ الْمَرْأَةَ وَ يَشْتَرِطَانِ عَلَيْهِمَا إِنْ شَاءَا جَمَعَا وَ إِنْ شَاءَا فَرَّقَا فَإِنْ جَمَعَا فَجَائِزٌ وَ إِنْ فَرَّقَا فَجَائِزٌ.

I asked him about the saying of Allah (swt), the Mighty and Majestic: "Appoint an arbitrator from his family and an arbitrator from her family" (Surah An-Nisa 4:35). Imam (as) said: "The two arbitrators do not have the authority to separate the couple until they consult both the husband and the wife and set conditions

سُئِلَ أَبُو إِبْرَاهِيمَ ع عَنِ الْمَرْأَةِ يَكُونُ لَهَا زَوْجٌ قَدْ أُصِيبَ فِي عَقْلِهِ بَعْدَ مَا تَزَوَّجَهَا أَوْ عَرَضَ لَهُ جُنُونٌ فَقَالَ لَهَا أَنْ تَنْزِعَ نَفْسَهَا مِنْهُ إِنْ شَاءَتْ‌[1].

Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim (as)) was asked about a woman whose husband lost his sanity after marrying her or developed insanity. Imam (as) said: "She has the right to separate herself from him if she wishes."

فِي خَبَرٍ آخَرَ أَنَّهُ إِنْ بَلَغَ بِهِ الْجُنُونُ مَبْلَغاً لَا يَعْرِفُ أَوْقَاتَ الصَّلَاةِ فُرِّقَ بَيْنَهُمَا فَإِنْ عَرَفَ أَوْقَاتَ الصَّلَاةِ فَلْتَصْبِرِ الْمَرْأَةُ مَعَهُ فَقَدْ بُلِيَتْ‌[2].

Hadith.4819 - And in another narration: "If his insanity reaches the point where he no longer recognizes the times of prayer, they are to be separated. However, if he still recognizes the times of prayer, the woman should remain patient with him, for she has been tested."

فِي الْخُلْعِ إِذَا قَالَتْ لَهُ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ[3] وَ لَا أُبِرُّ لَكَ قَسَماً[4] وَ لَأُوطِئَنَّ فِرَاشَكَ مَنْ تَكْرَهُهُ‌[5] فَإِذَا قَالَتْ لَهُ هَذَا حَلَّ لَهُ أَنْ يَخْلَعَهَا وَ حَلَّ لَهُ مَا

"In the case of khulʿ (divorce initiated by the wife with compensation), if a woman says to her husband, 'I will not perform ghusl (ritual purification) for you after intimacy, I will not honor your oaths, and I will bring into your bed someone you dislike,' then when she says this to him, it becomes permissible for hi

عِدَّةُ الْمُخْتَلِعَةِ عِدَّةُ الْمُطَلَّقَةِ وَ خُلْعُهَا طَلَاقُهَا وَ هِيَ تُجْزِي مِنْ غَيْرِ أَنْ يُسَمِّيَ طَلَاقاً[1] وَ الْمُخْتَلِعَةُ لَا يَحِلُّ خُلْعُهَا حَتَّى تَقُولَ لِزَوْجِهَا وَ اللَّهِ لَا أُبِرُّ لَكَ قَسَماً وَ لَا أُطِيعُ لَكَ أَمْراً وَ لَا أَغْتَسِلُ لَكَ مِنْ جَنَابَةٍ وَ لَأُوطِئَنَّ فِرَاشَكَ وَ لَأُوذِنَنَّ عَلَيْكَ بِغَيْرِ إِذْنِكَ وَ قَدْ كَانَ النَّاسُ عِنْدَهُ‌[2] يُرَخِّصُونَ فِيمَا

Hadith.4821 - In the narration of Hammad from Al-Halabi, from Abu Abdullah (as), he said: "The waiting period (iddah) of a woman who undergoes khulʿ is the same as that of a divorced woman. Her khulʿ counts as her divorce, and it suffices even if it is not explicitly called a divorce. However, khulʿ is not valid for a

لَا سُكْنَى لَهَا وَ لَا نَفَقَةٌ وَ سُئِلَ عَنِ الْمُخْتَلِعَةِ أَ لَهَا مُتْعَةٌ فَقَالَ لَا[5].

Hadith.4822 - Rifa'ah ibn Musa asked Him (as) about a woman who undergoes khulʿ (divorce initiated by the wife with compensation), whether she is entitled to housing and maintenance. Imam (as) replied: "She has no housing and no maintenance." Imam (as) was also asked whether a woman who undergoes khulʿ is entitled to a

"إِذَا قَالَتِ اَلْمَرْأَةُ لِزَوْجِهَا جُمْلَةً لاَ أُطِيعُ لَكَ أَمْراً مُفَسِّرَةً أَوْ غَيْرَ مُفَسِّرَةٍ حَلَّ لَهُ مَا أَخَذَ مِنْهَا وَ لَيْسَ لَهُ عَلَيْهَا رَجْعَةٌ".

Hadith.4823 - In the narration of Muhammad ibn Humran from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), that Imam (as) said: "If a woman says to her husband, in any form, 'I will not obey any of your commands,' whether she explains it in detail or not, it becomes permissible for him to take

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَهْجُرُ امْرَأَتَهُ مِنْ غَيْرِ طَلَاقٍ وَ لَا يَمِينٍ سَنَةً فَلَا يَأْتِي فِرَاشَهَا قَالَ لِيَأْتِ أَهْلَهُ وَ قَالَ ع أَيُّمَا رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ الْإِيلَاءُ أَنْ يَقُولَ وَ اللَّهِ لَا أُجَامِعُكِ كَذَا وَ كَذَا[3] وَ اللَّهِ لَأَغِيظَنَّكِ ثُمَّ يُغَايِظَهَا فَإِنَّهُ يُتَرَبَّصُ بِهِ أَرْبَعَةَ أَشْهُرٍ ثُمَّ يُؤْخَذُ بَعْدَ الْأَرْبَعَةِ الْأَشْهُرِ

I asked Abu Abdullah (as) about a man who abandons his wife without divorcing her or taking an oath, leaving her for a year without approaching her bed. Imam (as) said: "He must return to his wife." Imam (as) also said: "Any man who swears an oath (ilaʾ) against his wife-ilaʾ being when he says, 'By Allah (swt), I will

سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ آلَى مِنِ اِمْرَأَتِهِ، فَمَرَّتْ أَرْبَعَةُ أَشْهُرٍ قَالَ "يُوقَفُ فَإِنْ عَزَمَ اَلطَّلاَقَ بَانَتْ مِنْهُ وَ عَلَيْهَا عِدَّةُ اَلْمُطَلَّقَةِ وَ إِلاَّ كَفَّرَ يَمِينَهُ وَ أَمْسَكَهَا".

Hadith.4825 - In the narration of Aban ibn Uthman from Mansur, he said: I asked Abu Abdullah (as) about a man who swears an oath (ilaʾ) against his wife, and four months pass. Imam (as) said: "He is to be brought forward. If he decides on divorce, she is separated from him, and she must observe the waiting period (idda

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ مُمْلَكٍ ظَاهَرَ مِنِ امْرَأَتِهِ فَقَالَ لَا يَكُونُ ظِهَارٌ وَ لَا يَكُونُ إِيلَاءٌ حَتَّى يَدْخُلَ بِهَا[4].

I asked Abu Abdillah (peace be upon him) about a man who has only performed the marriage contract (mamluk, meaning he has not yet consummated the marriage) and then declares ẓihar (a pre-Islamic form of divorce where a husband likens his wife to a prohibited relative). Imam (as) said: "There is no ẓihar and no īla' (an

قَالَ ع‌ وَ لَا يَكُونُ الظِّهَارُ إِلَّا عَلَى مَوْضِعِ الطَّلَاقِ‌[1].

Hadith.4827 - And Imam (as) said: "Ẓihar (a form of divorce by comparison) does not apply except in the context where divorce is applicable."

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الظِّهَارِ فَقَالَ هُوَ مِنْ كُلِّ ذِي مَحْرَمٍ أَوْ مِنْ أُمٍّ أَوْ أُخْتٍ أَوْ عَمَّةٍ أَوْ خَالَةٍ[2] وَ لَا يَكُونُ الظِّهَارُ فِي يَمِينٍ‌[3] فَقُلْتُ وَ كَيْفَ يَكُونُ قَالَ يَقُولُ الرَّجُلُ لِامْرَأَتِهِ وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ أَنْتِ عَلَيَّ حَرَامٌ مِثْلَ ظَهْرِ أُمِّي أَوْ أُخْتِي وَ هُوَ يُرِيدُ بِذَلِكَ الظِّهَارَ[4].

I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about ẓihar (a form of divorce by comparison). Imam (as) said: "Ẓihar applies only when a man likens his wife to someone who is permanently unlawful for him, such as his mother, sister, paternal aunt, or maternal aunt. Ẓihar does not occur through an oath." I asked

"كَانَ رَجُلٌ عَلَى عَهْدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يُقَالُ لَهُ أَوْسُ بْنُ اَلصَّامِتِ وَ كَانَتْ تَحْتَهُ اِمْرَأَةٌ يُقَالُ لَهَا خَوْلَةُ بِنْتُ اَلْمُنْذِرِ فَقَالَ لَهَا ذَاتَ يَوْمٍ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي ثُمَّ نَدِمَ مِنْ سَاعَتِهِ وَ قَالَ لَهَا أَيَّتُهَا اَلْمَرْأَةُ مَا أَظُنُّكِ إِلاَّ وَ قَدْ حَرُمْتِ عَلَيَّ فَجَاءَتْ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ

"During the time of the Messenger of Allah (swt) (peace be upon him and his family), there was a man named Aws ibn Al-Samit who was married to a woman named Khawlah bint Tha'labah. One day, he said to her: 'You are to me as the back of my mother.' He immediately regretted his words and said to her: 'O woman, I think yo

وَ رُوِيَ: "أَنَّهُ إِذَا لَمْ يَقْدِرْ عَلَى اَلْإِطْعَامِ تَصَدَّقَ بِمَا يُطِيقُ".

Hadith.4830 - It is narrated: "If he is unable to provide the required feeding (it'ām), he should give charity (ṣadaqah) according to what he is capable of."

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثُمَّ طَلَّقَهَا تَطْلِيقَةً قَالَ إِذَا هُوَ طَلَّقَهَا تَطْلِيقَةً فَقَدْ بَطَلَ الظِّهَارُ وَ هَدَمَ الطَّلَاقُ الظِّهَارَ فَقُلْتُ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ نَعَمْ هِيَ امْرَأَتُهُ فَإِنْ رَاجَعَهَا وَجَبَ عَلَيْهِ مَا يَجِبُ عَلَى الْمُظَاهِرِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا[2] قُلْتُ فَإِنْ تَرَكَهَا حَتَّى يَحِلَّ أَجَلُهَا وَ تَمْلِكَ نَفْس

I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as) about a man who declared ẓihar (a form of divorce by comparison) against his wife and then divorced her with one divorce. Imam (as) said: "If he divorces her with one divorce, the ẓihar becomes nullified, and the divorce cancels the ẓihar." I asked: "Can he take he

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُظَاهِرُ مِنِ امْرَأَتِهِ قَالَ فَيُكَفِّرُ قُلْتُ فَإِنَّهُ وَاقَعَ مِنْ قَبْلِ أَنْ يُكَفِّرَ قَالَ فَقَدْ أَتَى حَدّاً مِنْ حُدُودِ اللَّهِ فَلْيَسْتَغْفِرِ اللَّهَ وَ لْيَكُفَّ حَتَّى يُكَفِّرَ[3].

I asked Abu Abdullah (as) about a man who performs ẓihar (a form of divorce by comparison) against his wife. Imam (as) said: "He must offer expiation." I asked: "What if he engages in intercourse with her before offering expiation?" Imam (as) replied: "Then he has violated one of Allah's (swt) limits. He must seek Alla

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ ظَاهَرَ مِنِ امْرَأَتِهِ ثَلَاثَ مَرَّاتٍ فَقَالَ يُكَفِّرُ ثَلَاثَ مَرَّاتٍ قُلْتُ إِنْ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ يَسْتَغْفِرُ اللَّهَ وَ يُمْسِكُ حَتَّى يُكَفِّرَ[2].

I asked Abu Abdullah (as) about a man who declared ẓihar (a form of divorce by comparison) against his wife three times. Imam (as) said: "He must offer expiation three times." I asked: "What if he engages in intercourse with her before offering the expiation?" Imam (as) replied: "He must seek Allah's (swt) forgiveness

قَالَ عَلِيٌّ ع مَكَانَ كُلِّ مَرَّةٍ كَفَّارَةٌ[3].

Hadith.4834 - Muhammad ibn Muslim asked Imam (as) about a man who declared ẓihar (a form of divorce by comparison) against his wife five times or more. Imam (as) replied: "Imam Ali ibn Abi Talib (as) said: 'For every instance, there is a separate expiation.'"

إِذَا أَرَادَ أَنْ يُوَاقِعَ امْرَأَتَهُ قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا أَ عَلَيْهِ كَفَّارَةٌ فَقَالَ لَا سَقَطَتِ الْكَفَّارَةُ عَنْهُ قُلْتُ فَإِنْ صَامَ فَمَرِضَ فَأَفْطَرَ أَ يَسْتَقْبِلُ أَوْ يُتِمُّ مَا بَقِيَ عَلَيْهِ فَقَالَ إِنْ صَامَ شَهْراً ثُمَّ مَرِضَ اسْتَقْبَلَ فَإِنْ زَادَ عَلَى الشَّهْرِ يَوْماً أَوْ يَوْمَيْنِ‌ بَنَى عَلَيْهِ‌[1] قَالَ وَ قَالَ الْحُرُّ وَ الْمَمْلُوكُ سَوَاءٌ غَ

Hadith.4835 - Jamil ibn Darraj asked Imam (as) about ẓihar and when the obligation of expiation becomes due upon the one who declares it. Imam (as) replied: "When he intends to have intercourse with his wife." I asked: "If he divorces her before having intercourse with her, is expiation still required of him?" Imam (as

قُلْتُ لَهُ إِنْ ظَاهَرَ رَجُلٌ فِي شَعْبَانَ وَ لَمْ يَجِدْ مَا يُعْتِقُ قَالَ يَنْتَظِرُ حَتَّى يَصُومَ شَهْرَ رَمَضَانَ ثُمَّ يَصُومُ‌ شَهْرَيْنِ مُتَتابِعَيْنِ‌ فَإِنْ ظَاهَرَ وَ هُوَ مُسَافِرٌ يَنْظُرُ حَتَّى يَقْدَمَ وَ إِنْ صَامَ فَأَصَابَ مَالًا فَلْيَمْضِ فِي الَّذِي ابْتَدَأَ فِيهِ‌[3].

I asked Imam (as): "If a man performs ẓihar (a form of divorce by comparison) in the month of Sha'ban and cannot find something to free (as expiation), what should he do?" He (as) replied: "He should wait until he fasts the month of Ramadan and then fast two consecutive months afterward. If he performs ẓihar while he i

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ ظَاهَرْتُ مِنِ امْرَأَتِي فَقَالَ اذْهَبْ فَأَعْتِقْ رَقَبَةً فَقَالَ لَيْسَ عِنْدِي فَقَالَ اذْهَبْ فَصُمْ‌ شَهْرَيْنِ مُتَتابِعَيْنِ‌ فَقَالَ لَا أَقْوَى فَقَالَ اذْهَبْ فَأَطْعِمْ‌ سِتِّينَ مِسْكِيناً قَالَ لَيْسَ عِنْدِي فَقَالَ رَسُولُ اللَّهِ ص أَنَا أَتَصَدَّقُ عَنْكَ قَالَ فَأَعْطَاهُ تَمْراً لِإِطْعَامِ سِتِّ

I heard Abu Abdullah (as) say: "A man came to the Prophet (peace be upon him and his family) and said: 'O Messenger of Allah (swt), I have performed ẓihar (declared my wife as unlawful to me).' The Prophet (peace be upon him and his family) said: 'Go and free a slave.' The man replied: 'I do not have one.' The Prophet

قُلْتُ لِأَبِي الْحَسَنِ‌ ع إِنِّي قُلْتُ لِامْرَأَتِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ خَرَجْتِ مِنْ بَابِ الْحُجْرَةِ فَخَرَجَتْ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‌ءٌ فَقُلْتُ فَإِنِّي أَقْوَى عَلَى أَنْ أُكَفِّرَ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‌ءٌ فَقُلْتُ فَإِنِّي أَقْوَى عَلَى أَنْ أُكَفِّرَ رَقَبَةً وَ رَقَبَتَيْنِ فَقَالَ لَيْسَ عَلَيْكَ شَيْ‌ءٌ قَوِيتَ أَوْ لَمْ تَقْوَ[1].

Hadith.4838 - In the narration of Al-Hasan ibn Ali ibn Faddal, a man said: I said to Abu Al-Hasan (as), "I told my wife, 'You are to me as the back of my mother if you leave the room,' and she left." Imam (as) replied: "There is nothing upon you." I said: "But I am capable of offering expiation." Imam (as) replied: "Th

فِي رِوَايَةِ السَّكُونِيِّ قَالَ قَالَ عَلِيٌّ ع‌ فِي رَجُلٍ آلَى مِنِ امْرَأَتِهِ وَ ظَاهَرَ فِي كَلِمَةٍ وَاحِدَةٍ قَالَ عَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ[2].

Hadith.4839 - In the narration of Al-Sakuni, he said that Imam Ali ibn Abi Talib (as) was asked about a man who both swore an oath (ilaʾ) and declared ẓihar (a form of divorce by comparison) against his wife in a single statement. Imam (as) said: "He is obligated to offer only one expiation."

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ قَالَ لِأَمَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي يُرِيدُ أَنْ يُرْضِيَ بِذَلِكَ امْرَأَتَهُ قَالَ يَأْتِيهَا وَ لَيْسَ عَلَيْهَا وَ لَا عَلَيْهِ شَيْ‌ءٌ[3].

I asked Abu Abdullah (as) about a man who said to his female slave, "You are to me as the back of my mother," intending by this statement to please his wife. Imam (as) replied: "He may approach her (the slave), and there is nothing upon her or upon him."

الْمُظَاهِرُ إِذَا صَامَ شَهْراً وَ صَامَ مِنَ الشَّهْرِ الْآخَرِ يَوْماً فَقَدْ وَاصَلَ فَإِنْ شَاءَ فَلْيَقْضِ مُتَفَرِّقاً[4] وَ إِنْ شَاءَ فَلْيُعْطِ لِكُلِّ يَوْمٍ مُدّاً مِنْ طَعَامٍ‌[5].

"If a man who has performed ẓihar fasts for one full month and then fasts a day from the second month, he has fulfilled the condition of consecutive fasting. After that, if he wishes, he may make up the remaining fasts in a non-consecutive manner, or if he wishes, he may give a mudd (a specific measure) of food for eac

لِامْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي مِائَةَ مَرَّةٍ- فَقَالَ أَبُو جَعْفَرٍ ع يُطِيقُ لِكُلِّ مَرَّةٍ عِتْقَ نَسَمَةٍ فَقَالَ لَا قَالَ يُطِيقُ إِطْعَامَ‌ سِتِّينَ مِسْكِيناً مِائَةَ مَرَّةٍ قَالَ لَا قَالَ فَيُطِيقُ صِيَامَ‌ شَهْرَيْنِ مُتَتابِعَيْنِ‌ مِائَةَ مَرَّةٍ قَالَ لَا قَالَ يُفَرَّقُ بَيْنَهُمَا[2].

Hadith.4842 - Ziyad ibn al-Mundhir narrated from Abu al-Ward that Abu Jafar Imam Muhammad ibn Ali Al-Baqir (as) was asked, while I was present, about a man who said to his wife, "You are to me like the back of my mother" a hundred times. Abu Jafar Imam Al-Baqir (as) said: "Is he able to free a slave for each time?" The

قَالَ عَلِيٌّ ع‌ فِي رَجُلٍ ظَاهَرَ مِنْ أَرْبَعِ نِسْوَةٍ قَالَ عَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ[3].

Hadith.4843 - In the narration of Ibn Faddal from Ghiyath, from Imam Jafar ibn Muhammad Al-Sadiq (as) from his father, Imam Muhammad ibn Ali Al-Baqir (as) (peace be upon them), it is reported that Imam Ali ibn Abi Talib (as) said regarding a man who performed ẓihar (a form of divorce by comparison) against four wives:

لَا يَقَعُ ظِهَارٌ عَنْ طَلَاقٍ وَ لَا طَلَاقٌ عَنْ ظِهَارٍ[4]

لَا يَكُونُ ظِهَارٌ فِي يَمِينٍ وَ لَا فِي إِضْرَارٍ وَ لَا فِي غَضَبٍ وَ لَا يَكُونُ ظِهَارٌ إِلَّا عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ مُسْلِمَيْنِ‌[5].

"Ẓihar (a form of divorce by comparison) does not occur through an oath, nor in a case of harm, nor in a state of anger. Ẓihar is only valid when it is declared during a state of purity (from menstruation), without prior intercourse, and in the presence of two Muslim witnesses."

الَّذِي يُرِيدُ بِهِ الرَّجُلُ الظِّهَارَ بِعَيْنِهِ‌[1].

Hadith.4846 - Ammar ibn Musa Al-Sabati asked Abu Abdullah (as) about the obligatory ẓihar (a form of divorce by comparison). Imam (as) replied: "It is when a man explicitly intends by his statement to perform ẓihar itself."

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."