S 2 A 237

قالَ اللَّهُ فِي كِتابِهِ: وَ مَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ.

99-/Quran 2:236 - And make provision for them, the wealthy according to his means and the straitened according to his means, a provision according to usage; (this is) a duty on the doers of good. (M. H. Shakir)

و سيأتي إن شاء اللّه تعالى في ما على الموسع و المقتر زيادة على ذلك في قوله تعالى: وَ لِلْمُطَلَّقٰاتِ مَتٰاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ [1].

99-/Note - And further details, God willing, regarding the obligation on the affluent and the needy will come under His saying: “And for the divorced women, provision (should be made) in a fair manner; this is a duty on the Godwary.” [Quran 2:241]

قوله تعالى:

وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مٰا فَرَضْتُمْ إِلاّٰ أَنْ يَعْفُوْنَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكٰاحِ وَ أَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوىٰ وَ لاٰ تَنْسَوُا الْفَضْلَ بَيْنَكُمْ [237]

99-/Quran 2:237 - And if you divorce them before you have touched them and you have appointed for them a dowry, then (pay to them) half of what you have appointed, unless they remit or he in whose hand is the marriage tie remits; and your remitting is nearer to piety; and do not neglect the giving of free gifts between you; surely Allah sees what you do. (M. H. Shakir)

99-/1287 _1- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ؛ وَ أَبِي الْعَبَّاسِ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ، [عَنْ أَيُّوبَ بْنِ نُوحٍ] [2]؛ عَنِ ابْنِ سَمَاعَةَ، جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيَى، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: «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».

99-/1287 - Muhammad ibn Ya‘qub, from Abu ‘Ali al-Ash‘ari, from Muhammad ibn ‘Abd al-Jabbar; and Abu al-‘Abbas Muhammad ibn Ja‘far al-Razzaz, [from Ayyub ibn Nuh] [2]; from Ibn Sama‘ah, all from Safwan ibn Yahya, from Ibn Maskan, from Abu Basir, from Abu ‘Abdillah (peace be upon him), said: “If a man divorces his wife before having intercourse with her, she becomes separated from him, and she may marry, if she wishes, immediately. If he had appointed a dowry for her, then she is entitled to half the dowry; and if he had not appointed a dowry for her, then he should grant her a suitable provision.”

99-/1288 _2- صَفْوَانُ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، وَ عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَ عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عُثْمَانُ بْنُ عِيسَى، عَنْ سَمَاعَةَ، جَمِيعاً، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ:

وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مٰا فَرَضْتُمْ إِلاّٰ أَنْ يَعْفُوْنَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكٰاحِ.

قَالَ: «هُوَ الْأَبُ أَوِ الْأَخُ أَوِ الرَّجُلُ يُوصَى إِلَيْهِ، وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ، فَيَبْتَاعُ لَهَا فَتُجِيزُ، فَإِذَا عَفَا فَقَدْ جَازَ».

99-/1288 - Safwan, from Ibn Maskan, from Abu Basir; and ‘Ali ibn Ibrahim, from his father; and a number of our companions, from Ahmad ibn Muhammad ibn Khalid, ‘Uthman ibn ‘Isa, from Sama‘ah, all from Abu ‘Abdillah (peace be upon him), regarding the saying of Allah, Mighty and Majestic: “And if you divorce them before you have touched them and you have appointed for them a dowry, then half of what you have appointed, unless they remit or he in whose hand is the marriage tie remits.” He said: “It is the father, or the brother, or the man who has been appointed as guardian; one whose disposition of the woman’s property is valid—he buys for her and she ratifies. If he remits, then it is valid.”

99-/1289 _3- عَنْهُ: عَنْ عَلِيٍّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، فِي رَجُلٍ طَلَّقَ امْرَأَتَهُ قَبْلَ أَنْ يَدْخُلَ بِهَا. قَالَ: «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 وَجَلَّ: أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكٰاحِ، قَالَ: «هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ، وَ الرَّجُلُ يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ، فَيَبِيعُ لَهَا وَ يَشْتَرِي، فَإِذَا عَفَا فَقَدْ جَازَ».

99-/1289 - From him: from ‘Ali, from his father, from Ibn Abi ‘Umayr, from Hammad, from al-Halabi, from Abu ‘Abdillah (peace be upon him), regarding a man who divorced his wife before having intercourse with her. He said: “He owes half the dowry if he had appointed something for her; and if he had not appointed anything for her, then he should grant her a suitable provision, in the manner that women like her are granted.” He said: And concerning Allah’s saying: “or he in whose hand is the marriage tie remits,” he said: “It is the father, the brother, and the man appointed as guardian; and the man whose disposition of the woman’s property is valid—he sells and buys for her. If he remits, then it is valid.”

_1) - الكافي 6:1/106. - al-Kāfī 6:1/106.

_2) - الكافي 6:2/106. - al-Kāfī 6:2/106.

_3) - الكافي 6:3/106. - al-Kāfī 6:3/106.

[1] يأتي في الأحاديث(1-10)من تفسير الآية(241)من سورة البقرة. - Ya’tī fī al-ahādīth (1–10) min tafsīr al-āyah (241) min Sūrat al-Baqarah.

[2] أثبتناه من المصدر، و هو الصواب، انظر معجم رجال الحديث 3:263. - Athbatnāhu min al-maṣdar, wa huwa al-ṣawāb, unẓur Mu‘jam Rijāl al-Ḥadīth 3:263.

يُوصَى إِلَيْهِ، وَ الرَّجُلُ يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ، فَيَبِيعُ لَهَا وَ يَشْتَرِي، فَإِذَا عَفَا فَقَدْ جَازَ».

99-/Continuation - “…appointed as guardian; and the man whose disposition of the woman’s property is valid—he sells for her and buys (on her behalf). When he remits, it is valid.”

99-/1290 _4- وَ عَنْهُ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) 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 مِثْلُهَا مِنَ النِّسَاءِ».

99-/1290 - And from him: from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from ‘Ali ibn al-Hakam, from ‘Ali ibn Abi Hamzah, from Abu Basir, who said: I asked Abu ‘Abdillah (peace be upon him) about a man who divorced his wife before having intercourse with her. He said: “He owes half the dowry if he had appointed something for her; and if he had not appointed anything for her, then he should grant her a suitable provision, in the manner that women like her are granted.”

99-/1291 _5- وَ عَنْهُ: عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، وَ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: «يَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ [1]، يَعَضُّ كُلُّ امْرِئٍ عَلَى مَا فِي يَدَيْهِ، وَ يَنْسَى الْفَضْلَ؛ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ لاٰ تَنْسَوُا الْفَضْلَ بَيْنَكُمْ يَنْبَرِي فِي ذَلِكَ الزَّمَانِ أَقْوَامٌ [2] يُعَامِلُونَ الْمُضْطَرِّينَ، هُمْ شِرَارُ الْخَلْقِ».

99-/1291 - And from him: from a number of our companions, from Sahl ibn Ziyad and Ahmad ibn Muhammad, from Ibn Faddal, from Mu‘awiyah ibn Wahb, from Abu ‘Abdillah (peace be upon him), who said: “A biting (harsh) time [1] will come upon people: every person will cling fiercely to what is in his hands and forget generosity; and Allah, Mighty and Majestic, has said: ‘And do not forget bountifulness between yourselves.’ Then, in that era, there will arise people [2] who transact with those in dire need—they are the worst of creation.”

99-/1292 _6- الشَّيْخُ؛ بِإِسْنَادِهِ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، عَنْ أَبِي أَيُّوبَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) قَالَ: «يَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ، يَعَضُّ كُلُّ امْرِئٍ عَلَى مَا فِي يَدِهِ، وَ يَنْسَى الْفَضْلَ، وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ لاٰ تَنْسَوُا الْفَضْلَ بَيْنَكُمْ وَ لاَ يَنْبَرِي فِي ذَلِكَ الزَّمَانِ أَقْوَامٌ، يُبَايِعُونَ الْمُضْطَرِّينَ، أُولَئِكَ هُمْ شِرَارُ النَّاسِ».

99-/1292 - The Shaykh, with his chain, from al-Hasan ibn Muhammad ibn Sama‘ah, from Ahmad ibn al-Hasan al-Mīthamī, from Mu‘awiyah ibn Wahb, from Abu Ayyub, from Abu ‘Abdillah (peace be upon him), said: “A biting (harsh) time will come upon people: every person will cling to what is in his hand and will forget generosity; and Allah, Mighty and Majestic, has said: ‘And do not forget bountifulness between yourselves.’ And there will arise in that time people who sell to the desperate—those are the worst of people.”

99-/1293 _7- عَنْهُ: بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) قَالَ: «الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ هُوَ وَلِيُّ أَمْرِهَا».

99-/1293 - From him: with his chain from al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from ‘Abdullah ibn Sinan, from Abu ‘Abdillah (peace be upon him), who said: “He in whose hand is the marriage tie is her guardian (wali).”

99-/1294 _8- وَ عَنْهُ: بِإِسْنَادِهِ عَنْ فَضَالَةَ، عَنْ رِفَاعَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) عَنِ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ. قَالَ: «الْوَلِيُّ الَّذِي يَأْخُذُ بَعْضاً وَ يَتْرُكُ بَعْضاً، وَ لَيْسَ لَهُ أَنْ يَدَعَ كُلَّهُ».

99-/1294 - And from him: with his chain from Fadalah, from Rifa‘ah, who said: I asked Abu ‘Abdillah (peace be upon him) about “he in whose hand is the marriage tie.” He said: “The guardian who may take some and leave some, but he has no right to leave it all.”

99-/1295 _9- وَ عَنْهُ: بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الْبَرْقِيِّ، أَوْ غَيْرِهِ، عَنْ صَفْوَانَ، عَنْ عَبْدِ اللَّهِ، عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: سَأَلْتُهُ عَنِ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ. قَالَ: «هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ يُوصَى إِلَيْهِ، وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ، فَيَبْتَاعُ لَهَا وَ يَشْتَرِي، فَأَيُّ هَؤُلاَءِ عَفَا فَقَدْ جَازَ».

99-/1295 - And from him: with his chain from Ahmad ibn Muhammad ibn ‘Isa, from al-Barqi or someone else, from Safwan, from ‘Abdullah, from Abu Basir, from Abu ‘Abdillah (peace be upon him). He said: I asked him about “he in whose hand is the marriage tie.” He said: “It is the father, the brother, and the man appointed as guardian; and one whose disposition of the woman’s property is valid—he purchases and buys on her behalf. Whichever of these remits, it is valid.”

99-/1296 _10- وَ عَنْهُ: بِإِسْنَادِهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ أَبِي بَصِيرٍ، وَ عَلاَءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، كِلَيْهِمَا عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) عَنِ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ. قَالَ: «هُوَ الْأَبُ وَ الْأَخُ وَ الْمُوصَى إِلَيْهِ، وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ مِنْ قَرَابَتِهَا، فَيَبِيعُ لَهَا وَ يَشْتَرِي - قَالَ -: فَأَيُّ هَؤُلاَءِ عَفَا، فَهُوَ [1] جَائِزٌ فِي الْمَهْرِ، إِذَا عَفَا عَنْهُ».

99-/1296 - And from him: with his chain from al-Hasan ibn Mahbub, from ‘Ali ibn Ri’ab, from Abu Basir, and ‘Ala’ ibn Razin, from Muhammad ibn Muslim, both from Abu Ja‘far (peace be upon him). He said: I asked Abu Ja‘far (peace be upon him) about “he in whose hand is the marriage tie.” He said: “It is the father, the brother, and the one appointed as guardian; and the one from her kin whose disposition of the woman’s property is valid—he sells and buys on her behalf.” He said: “Whichever of these remits, it is valid with respect to the dowry when he remits it.” [1]

99-/1297 _11- وَ عَنْهُ: بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ، عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، فِي رَجُلٍ قَبَضَ صَدَاقَ ابْنَتِهِ مِنْ زَوْجِهَا، ثُمَّ مَاتَ، هَلْ لَهَا أَنْ تُطَالِبَ زَوْجَهَا بِصَدَاقِهَا أَوْ قَبْضُ أَبِيهَا قَبْضُهَا؟ فَقَالَ(عَلَيْهِ السَّلاَمُ): «إِنْ كَانَتْ وَكَّلَتْهُ يَقْبِضُ صَدَاقَهَا مِنْ زَوْجِهَا، فَلَيْسَ لَهَا أَنْ تُطَالِبَهُ، وَ إِنْ لَمْ تَكُنْ وَكَّلَتْهُ فَلَهَا ذَلِكَ، وَ يَرْجِعُ الزَّوْجُ عَلَى وَرَثَةِ أَبِيهَا بِذَلِكَ، إِلاَّ أَنْ تَكُونَ صَبِيَّةً فِي حَجْرِهِ، فَيَجُوزُ لِأَبِيهَا أَنْ يَقْبِضَ عَنْهَا، وَ مَتَى طَلَّقَهَا قَبْلَ الدُّخُولِ بِهَا، فَلِأَبِيهَا أَنْ يَعْفُوَ عَنْ بَعْضِ الصَّدَاقِ، وَ يَأْخُذَ بَعْضاً، وَ لَيْسَ لَهُ أَنْ يَدَعَ ذَلِكَ كُلَّهُ، وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ:

إِلاّٰ أَنْ يَعْفُوْنَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكٰاحِ يَعْنِي الْأَبَ وَ الَّذِي تُوَكِّلُهُ الْمَرْأَةُ وَ تُوَلِّيهِ أَمْرَهَا مِنْ أَخٍ أَوْ قَرَابَةٍ أَوْ غَيْرِهِمَا».

99-/1297 - And from him: with his chain from Muhammad ibn Abi ‘Umayr, from more than one of our companions, from Abu ‘Abdillah (peace be upon him), regarding a man who collected his daughter’s dowry from her husband and then died: does she have the right to claim her dowry from her husband, or does her father’s receipt count as her receipt? He (peace be upon him) said: “If she had authorized him to receive her dowry from her husband, then she has no right to claim it; but if she had not authorized him, then she may do so, and the husband may then seek recourse from her father’s heirs for that—unless she was a minor under his care, in which case it is valid for her father to receive on her behalf. And whenever she is divorced before intercourse, it is for her father to remit part of the dowry and take part; he does not have the right to relinquish it entirely. That is the saying of Allah, Mighty and Majestic: ‘unless they remit, or he in whose hand is the marriage tie remits,’ meaning the father and the one whom the woman appoints and entrusts with her affair from among a brother or a relative or others.”

99-/1298 _12- الْعَيَّاشِيُّ: عَنْ أُسَامَةَ بْنِ حَفْصٍ، عَنْ مُوسَى بْنِ جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)، قَالَ: قُلْتُ لَهُ: سَلْهُ عَنْ رَجُلٍ يَتَزَوَّجُ الْمَرْأَةَ وَ لَمْ يُسَمِّ لَهَا مَهْراً. قَالَ: لَهَا الْمِيرَاثُ، وَ عَلَيْهَا الْعِدَّةُ، وَ لاَ مَهْرَ لَهَا - وَ قَالَ -: أَمَا تَقْرَأُ مَا قَالَ اللَّهُ فِي كِتَابِهِ:

وَ إِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَ قَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ».

99-/1298 - Al-‘Ayyashi: from Usamah ibn Hafs, from Musa ibn Ja‘far (peace be upon him), who said: I said to him: Ask him about a man who marries a woman and does not stipulate a dowry for her. He said: “She has inheritance and she must observe the waiting period (‘iddah), and she has no dowry.” And he said: “Do you not recite what Allah said in His Book: ‘And if you divorce them before you have touched them and you have appointed for them a dowry, then half of what you have appointed’?”

99-/1299 _13- عَنْ مَنْصُورِ بْنِ حَازِمٍ، قَالَ: قُلْتُ لَهُ: رَجُلٌ تَزَوَّجَ امْرَأَةً وَ سَمَّى لَهَا صَدَاقاً ثُمَّ مَاتَ عَنْهَا وَ لَمْ يَدْخُلْ بِهَا؟ قَالَ: «لَهَا الْمَهْرُ كَامِلاً، وَ لَهَا الْمِيرَاثُ».

قُلْتُ: فَإِنَّهُمْ رَوَوْا عَنْكَ أَنَّ لَهَا نِصْفَ الْمَهْرِ؟ قَالَ: «لاَ يَحْفَظُونَ عَنِّي، إِنَّمَا ذَلِكَ لِلْمُطَلَّقَةِ».

99-/1299 - From Mansur ibn Hazim, who said: I said to him: A man married a woman and stipulated a dowry for her, then he died before having intercourse with her. He said: “She is entitled to the full dowry, and she has the inheritance.” I said: They have narrated from you that she is entitled to half the dowry? He said: “They do not preserve (what I said) from me; that (ruling) is only for the divorced woman.”

99-/1300 _14- عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: «الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ هُوَ وَلِيُّ أَمْرِهِ».

99-/1300 - From ‘Abdullah ibn Sinan, from Abu ‘Abdillah (peace be upon him), who said: “He in whose hand is the marriage tie is the guardian of her affair.”

99-/1301 _15- عَنْ زُرَارَةَ، وَ حُمْرَانَ، وَ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ(عَلَيْهِمَا السَّلاَمُ) فِي قَوْلِهِ: إِلاّٰ أَنْ يَعْفُوْنَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكٰاحِ. قَالَ: «هُوَ الْوَلِيُّ وَ الَّذِينَ يَعْفُونَ عَنِ [2] الصَّدَاقِ أَوْ يَحُطُّونَ مِنْهُ [3] بَعْضِهِ أَوْ كُلِّهِ».

99-/1301 - From Zurārah, and Humrān, and Muhammad ibn Muslim, from Abu Ja‘far and Abu ‘Abdillah (peace be upon them both), regarding His saying: “unless they remit, or he in whose hand is the marriage tie remits.” He said: “It is the guardian, and (it refers to) those who remit the dowry [2] or reduce [3] some of it or all of it.”

99-/1302 _16- عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)، فِي قَوْلِ اللَّهِ: أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكٰاحِ.

قَالَ: «هُوَ الْأَبُ وَ الْأَخُ الْمُوصَى إِلَيْهِ [1]، وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ، فَيَبْتَاعُ لَهَا وَ يَشْتَرِي، فَأَيُّ هَؤُلاَءِ عَفَا فَقَدْ جَازَ».

99-/1302 - From Abu Basir, from Abu Ja‘far (peace be upon him), regarding Allah’s saying: “or he in whose hand is the marriage tie remits.” He said: “It is the father and the brother who has been appointed as guardian [1], and the one whose disposition of the woman’s property is valid—he buys and sells on her behalf. Whichever of these remits, it is valid.”

99-/1303 _17- عَنْ رِفَاعَةَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) قَالَ: «الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ هُوَ الْوَلِيُّ الَّذِي أَنْكَحَ، يَأْخُذُ بَعْضاً وَ يَدَعُ بَعْضاً، وَ لَيْسَ لَهُ أَنْ يَدَعَ كُلَّهُ».

99-/1303 - From Rifa‘ah, from Abu ‘Abdillah (peace be upon him), who said: “He in whose hand is the marriage tie is the guardian who conducted the marriage; he may take some and leave some, but he may not leave it all.”

99-/1304 _18- عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، فِي قَوْلِ اللَّهِ: أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكٰاحِ.

قَالَ: «هُوَ الْأَخُ وَ الْأَبُ وَ الرَّجُلُ يُوصَى إِلَيْهِ، وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالٍ بِقِيمَتِهِ [2]».

قُلْتُ لَهُ: أَرَأَيْتَ إِنْ قَالَتْ: لاَ أُجِيزُ. مَا يَصْنَعُ؟ قَالَ: «لَيْسَ ذَلِكَ لَهَا، أَتُجِيزُ بَيْعَهُ فِي مَالِهَا، وَ لاَ تُجِيزُ هَذَا؟!».

99-/1304 - From Abu Basir, from Abu ‘Abdillah (peace be upon him), regarding Allah’s saying: “or he in whose hand is the marriage tie remits.” He said: “It is the brother, the father, and the man appointed as guardian; the one whose disposition of property is valid at its value [2].” I said to him: What if she says, “I do not consent”—what is to be done? He said: “She has no such (option). Does she ratify his selling in her property and not ratify this?!”

99-/1305 _19- عَنْ رِفَاعَةَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: سَأَلْتُهُ عَنِ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ. فَقَالَ: «هُوَ الَّذِي يُزَوِّجُ، يَأْخُذُ بَعْضاً وَ يَتْرُكُ بَعْضاً، وَ لَيْسَ لَهُ أَنْ يَتْرُكَ كُلَّهُ».

99-/1305 - From Rifa‘ah, from Abu ‘Abdillah (peace be upon him): I asked him about “he in whose hand is the marriage tie.” He said: “It is he who contracts the marriage; he may take some and leave some, but he may not leave it all.”

99-/1306 _20- عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ(عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِ اللَّهِ: إِلاّٰ أَنْ يَعْفُوْنَ.

قَالَ: «الْمَرْأَةُ تَعْفُو عَنْ نِصْفِ الصَّدَاقِ».

قُلْتُ: أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ؟ قَالَ: «أَبُوهَا إِذَا عَفَا جَازَ لَهُ، وَ أَخُوهَا إِذَا كَانَ يُقِيمُ بِهَا، وَ هُوَ الْقَائِمُ عَلَيْهَا، وَ هُوَ بِمَنْزِلَةِ الْأَبِ يَجُوزُ لَهُ، وَ إِذَا كَانَ الْأَخُ لاَ يُقِيمُ بِهَا، وَ لاَ يَقُومُ عَلَيْهَا، لَمْ يَجُزْ عَلَيْهَا أَمْرُهُ».

99-/1306 - From Ishaq ibn ‘Ammar, who said: I asked Ja‘far ibn Muhammad (peace be upon him) about Allah’s saying: “unless they remit.” He said: “The woman remits (her right to) half the dowry.” I said: “Or he in whose hand is the marriage tie remits?” He said: “Her father—if he remits, it is valid for him; and her brother—if he lives with her and is the one who manages her affairs, then he, in the position of the father, it is valid for him. But if the brother does not live with her and does not manage her affairs, then his action is not valid over her.”

99-/1307 _21- عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)، فِي قَوْلِهِ: إِلاّٰ أَنْ يَعْفُوْنَ أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ. قَالَ: «الَّذِي يَعْفُو عَنِ الصَّدَاقِ أَوْ يَحُطُّ بَعْضَهُ أَوْ كُلَّهُ».

99-/1307 - From Muhammad ibn Muslim, from Abu Ja‘far (peace be upon him), regarding His saying: “unless they remit, or he in whose hand is the marriage tie remits.” He said: “(It means) the one who remits the dowry or reduces some or all of it.”

99-/1308 _22- عَنْ سَمَاعَةَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): أَوْ يَعْفُوَا الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ. قَالَ: «هُوَ الْأَبُ وَ الْأَخُ وَ الرَّجُلُ الَّذِي يُوصَى إِلَيْهِ، وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ، فَيَبْتَاعُ لَهَا وَ يَشْتَرِي، فَأَيُّ هَؤُلاَءِ عَفَا فَقَدْ جَازَ».

قُلْتُ: أَرَأَيْتَ إِنْ قَالَتْ: لاَ أُجِيزُ. مَا يَصْنَعُ؟ قَالَ: «لَيْسَ لَهَا ذَلِكَ، أَتُجِيزُ بَيْعَهُ فِي مَالِهَا، وَ لاَ تُجِيزُ هَذَا؟!».

99-/1308 - From Sama‘ah, from Abu ‘Abdillah (peace be upon him): “Or he in whose hand is the marriage tie remits.” He said: “It is the father, the brother, and the man who is appointed as guardian; and the one whose disposition of the woman’s property is valid—he buys and sells on her behalf. Whichever of these remits, it is valid.” I said: What if she says, “I do not consent”? What should be done? He said: “She has no such (option). Does she ratify his selling in her property and not ratify this?!”

99-/1309 _23- عَنْ بَعْضِ بَنِي عَطِيَّةَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، فِي مَالِ الْيَتِيمِ يَعْمَلُ بِهِ الرَّجُلُ. قَالَ: «يُنِيلُهُ مِنَ الرِّبْحِ شَيْئاً؛ إِنَّ اللَّهَ يَقُولُ: وَ لاٰ تَنْسَوُا الْفَضْلَ بَيْنَكُمْ».

99-/1309 - From one of the Banu ‘Atiyyah, from Abu ‘Abdillah (peace be upon him), regarding a man who trades with an orphan’s wealth. He said: “He should give him a share of the profit; for Allah says: ‘And do not forget bountifulness between yourselves.’”

_4) - الكافي 6:11/108. - al-Kāfī 6:11/108.

_5) - الكافي 5:28/310. - al-Kāfī 5:28/310.

_6) - التهذيب 7:80/18. - al-Tahdhīb 7:80/18.

_7) - التهذيب 7:1570/392. - al-Tahdhīb 7:1570/392.

_8) - التهذيب 7:1572/392. - al-Tahdhīb 7:1572/392.

_9) - التهذيب 7:1573/393. - al-Tahdhīb 7:1573/393.

_10) - التهذيب 7:1946/484. - al-Tahdhīb 7:1946/484.

[1] أي يصيب الرعية فيه عسف و ظلم، كأنّهم يعضّون فيه عضّا. «النهاية 3:253». - Ayy yuṣību al-ra‘iyyah fīhi ‘usf wa ẓulm, ka-annahum yaḍḍūna fīhi ‘aḍḍan. “al-Nihāyah 3:253.”

[2] في المصدر: قوم. - Fī al-maṣdar: qawm.

«هُوَ الْأَبُ وَ الْأَخُ وَ الْمُوصَى إِلَيْهِ، وَ الَّذِي يَجُوزُ أَمْرُهُ فِي مَالِ الْمَرْأَةِ، فَيَبْتَاعُ لَهَا وَ يَشْتَرِي - قَالَ -: فَأَيُّ هَؤُلاَءِ عَفَا، فَهُوَ [1] جَائِزٌ فِي الْمَهْرِ، إِذَا عَفَا عَنْهُ».

99-/Continuation - “It is the father, the brother, and the appointed guardian; and the one whose disposition of the woman’s property is valid—he purchases and buys on her behalf.” He said: “Whichever of these remits, it is valid regarding the dowry when he remits it.” [1]

99-/1310 _24- عَنْ أَبِي حَمْزَةَ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)، قَالَ: «قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): يَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ، يَعَضُّ كُلُّ امْرِئٍ عَلَى مَا فِي يَدَيْهِ، وَ يَنْسَوْنَ الْفَضْلَ بَيْنَهُمْ؛ قَالَ اللَّهُ: وَ لاٰ تَنْسَوُا الْفَضْلَ بَيْنَكُمْ».

99-/1310 - From Abu Hamzah, from Abu Ja‘far (peace be upon him), who said: “The Messenger of Allah (may Allah bless him and his family) said: ‘A biting (harsh) time will come upon people: every person will cling to what is in his hands, and they will forget generosity among themselves; Allah said: And do not forget bountifulness between yourselves.’”

قوله تعالى:

حٰافِظُوا عَلَى الصَّلَوٰاتِ وَ الصَّلاٰةِ الْوُسْطىٰ وَ قُومُوا لِلّٰهِ قٰانِتِينَ [238]

99-/Quran 2:238 - Guard the prayers and the middle prayer, and stand up truly obedient to Allah. (M. H. Shakir)

99-/1311 _1- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسَى؛ وَ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسَى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) عَمَّا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الصَّلاَةِ. فَقَالَ: «خَمْسُ صَلَوَاتٍ فِي اللَّيْلِ وَ النَّهَارِ».

فَقُلْتُ: فَهَلْ سَمَّاهُنَّ اللَّهُ وَ بَيَّنَهُنَّ فِي كِتَابِهِ؟ قَالَ: «نَعَمْ، قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِنَبِيِّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): أَقِمِ الصَّلاٰةَ لِدُلُوكِ الشَّمْسِ إِلىٰ غَسَقِ اللَّيْلِ [1]، وَ دُلُوكُهَا: زَوَالُهَا، فَفِي مَا بَيْنَ دُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ أَرْبَعُ صَلَوَاتٍ سَمَّاهُنَّ وَ بَيَّنَهُنَّ وَ وَقَّتَهُنَّ، وَ غَسَقُ اللَّيْلِ: هُوَ انْتِصَافُهُ، ثُمَّ قَالَ تَبَارَكَ وَ تَعَالَى: وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كٰانَ مَشْهُوداً [2]، فَهَذِهِ الْخَامِسَةُ.

وَ قَالَ اللَّهُ تَعَالَى فِي ذَلِكَ: وَ أَقِمِ الصَّلاٰةَ طَرَفَيِ النَّهٰارِ، وَ طَرَفَاهُ: اَلْمَغْرِبُ وَ الْغَدَاةُ وَ زُلَفاً مِنَ اللَّيْلِ [3]، وَ هِيَ صَلاَةُ الْعِشَاءِ الْآخِرَةِ، وَ قَالَ اللَّهُ تَعَالَى: حٰافِظُوا عَلَى الصَّلَوٰاتِ وَ الصَّلاٰةِ الْوُسْطىٰ، وَ هِيَ صَلاَةُ الظُّهْرِ، وَ هِيَ أَوَّلُ صَلاَةٍ صَلاَّهَا رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، وَ هِيَ وَسَطُ النَّهَارِ، وَ وَسَطُ صَلاَتَيْنِ بِالنَّهَارِ: صَلاَةِ الْغَدَاةِ، وَ صَلاَةِ الْعَصْرِ».

وَ فِي بَعْضِ الْقِرَاءَاتِ: «حَافِظُوا عَلَى الصَّلَوَاتِ وَ الصَّلاَةِ الْوُسْطَى صَلاَةِ الْعَصْرِ وَ قُومُوا لِلَّهِ قَانِتِينَ».

قَالَ: «وَ نَزَلَتْ هَذِهِ الْآيَةُ يَوْمَ الْجُمُعَةِ، وَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فِي سَفَرِهِ، فَقَنَتَ فِيهَا رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ تَرَكَهَا عَلَى حَالِهَا فِي السَّفَرِ وَ الْحَضَرِ، وَ أَضَافَ لِلْمُقِيمِ رَكْعَتَيْنِ، وَ إِنَّمَا وُضِعَتِ الرَّكْعَتَانِ اللَّتَانِ أَضَافَهُمَا النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) يَوْمَ الْجُمُعَةِ لِلْمُقِيمِ لِمَكَانِ الْخُطْبَتَيْنِ مَعَ الْإِمَامِ، فَمَنْ صَلَّى يَوْمَ الْجُمُعَةِ فِي غَيْرِ …

99-/1311 - Muhammad ibn Ya‘qub: from ‘Ali ibn Ibrahim, from his father, from Hammad ibn ‘Isa; and from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn ‘Isa; and from Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, all from Hammad ibn ‘Isa, from Hariz, from Zurārah, who said: I asked Abu Ja‘far (peace be upon him) about what Allah, Mighty and Majestic, has made obligatory of the prayer. He said: “Five prayers in the night and the day.” I said: Has Allah named them and clarified them in His Book? He said: “Yes. Allah, Blessed and Exalted, said to His Prophet (may Allah bless him and his family): ‘Establish the prayer at the declining of the sun till the darkness of the night’ [Quran 17:78], and its declining is its zenith (noon). So between the sun’s decline and the darkness of night are four prayers—He named them, clarified them, and set their times. The darkness of night is its midpoint. Then He, Blessed and Exalted, said: ‘and the recitation of the dawn; surely the recitation of the dawn is witnessed’ [Quran 17:78]—this is the fifth (prayer). And Allah, Exalted, said in that connection: ‘And keep up prayer in the two parts of the day’—its two parts are Maghrib and the morning—and ‘and in the first hours of the night’ [Quran 11:114], which is the last night prayer (‘Isha). And Allah, Exalted, said: ‘Guard the prayers and the middle prayer’ [Quran 2:238], and it is the noon prayer; it is the first prayer the Messenger of Allah (may Allah bless him and his family) performed; it is the middle of the day and between the two daytime prayers: the morning prayer and the afternoon prayer.” And in some readings: “Guard the prayers, and the middle prayer, the ‘Asr prayer, and stand obedient to Allah.” He said: “This verse descended on the day of Friday while the Messenger of Allah (may Allah bless him and his family) was on a journey; so the Messenger of Allah (may Allah bless him and his family) performed qunut in it and kept it as it is in travel and at home, and he added two rak‘ahs for the resident. The two rak‘ahs the Prophet (may Allah bless him and his family) added on Friday for the resident were instituted on account of the two sermons with the Imam. So whoever prays on the day of Friday in other than …”

_24) - تفسير العيّاشي 1:414/126. - Tafsīr al-‘Ayyāshī 1:414/126.

_1) - الكافي 3:1/271. - al-Kāfī 3:1/271.

[1] الإسراء 17:78. - al-Isrā’ 17:78.

[2] الإسراء 17:78. - al-Isrā’ 17:78.

[3] هود 11:114. - Hūd 11:114.