Man Lā Yaḥḍuruh al-Faqīh

3383 - وَ رُوِيَ عَنْ عَلاَءِ بْنِ سَيَابَةَ قَالَ : سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ وَكَّلَتْ رَجُلاً بِأَنْ يُزَوِّجَهَا مِنْ رَجُلٍ فَقَبِلَ اَلْوَكَالَةَ فَأَشْهَدَتْ لَهُ بِذَلِكَ فَذَهَبَ اَلْوَكِيلُ فَزَوَّجَهَا ثُمَّ إِنَّهَا أَنْكَرَتْ ذَلِكَ اَلْوَكِيلَ وَ زَعَمَتْ أَنَّهَا عَزَلَتْهُ عَنِ اَلْوَكَالَةِ فَأَقَامَتْ شَاهِدَيْنِ أَنَّهَا عَزَلَتْهُ فَقَالَ "مَا يَقُولُ مَنْ قِبَلَكُمْ فِي ذَلِكَ" قَالَ قُلْتُ يَقُولُونَ يُنْظَرُ فِي ذَلِكَ فَإِنْ كَانَتْ عَزَلَتْهُ قَبْلَ أَنْ يُزَوِّجَ فَالْوَكَالَةُ بَاطِلَةٌ وَ اَلتَّزْوِيجُ بَاطِلٌ وَ إِنْ عَزَلَتْهُ وَ قَدْ زَوَّجَهَا فَالتَّزْوِيجُ ثَابِتٌ عَلَى مَا زَوَّجَ اَلْوَكِيلُ وَ عَلَى مَا اِتَّفَقَ مَعَهَا مِنَ اَلْوَكَالَةِ إِذَا لَمْ يَتَعَدَّ شَيْئاً مِمَّا أَمَرَتْ بِهِ وَ اِشْتَرَطَتْ عَلَيْهِ فِي اَلْوَكَالَةِ قَالَ ثُمَّ قَالَ "يَعْزِلُونَ اَلْوَكِيلَ عَنْ وَكَالَتِهَا وَ لَمْ تُعْلِمْهُ بِالْعَزْلِ" فَقُلْتُ نَعَمْ يَزْعُمُونَ أَنَّهَا لَوْ وَكَّلَتْ رَجُلاً وَ أَشْهَدَتْ فِي اَلْمَلَإِ وَ قَالَتْ فِي اَلْمَلَإِ اِشْهَدُوا أَنِّي قَدْ عَزَلْتُهُ وَ أَبْطَلْتُ وَكَالَتَهُ بِلاَ أَنْ يَعْلَمَ بِالْعَزْلِ وَ يَنْقُضُونَ جَمِيعَ مَا فَعَلَ اَلْوَكِيلُ فِي اَلنِّكَاحِ خَاصَّةً وَ فِي غَيْرِهِ لاَ يُبْطِلُونَ اَلْوَكَالَةَ إِلاَّ أَنْ يَعْلَمَ اَلْوَكِيلُ بِالْعَزْلِ وَ يَقُولُونَ اَلْمَالُ مِنْهُ عِوَضٌ لِصَاحِبِهِ وَ اَلْفَرْجُ لَيْسَ مِنْهُ عِوَضٌ إِذَا وَقَعَ مِنْهُ وَلَدٌ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "سُبْحَانَ اَللَّهِ مَا أَجْوَرَ هَذَا اَلْحُكْمَ وَ أَفْسَدَهُ إِنَّ اَلنِّكَاحَ أَحْرَى وَ أَحْرَى أَنْ يُحْتَاطَ فِيهِ وَ هُوَ فَرْجٌ وَ مِنْهُ يَكُونُ اَلْوَلَدُ إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ أَتَتْهُ اِمْرَأَةٌ اِسْتَعْدَتْهُ عَلَى أَخِيهَا فَقَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ وَكَّلْتُ أَخِي هَذَا بِأَنْ يُزَوِّجَنِي رَجُلاً وَ أَشْهَدْتُ لَهُ ثُمَّ عَزَلْتُهُ مِنْ سَاعَتِهِ تِلْكَ فَذَهَبَ فَزَوَّجَنِي وَ لِي بَيِّنَةٌ أَنِّي عَزَلْتُهُ قَبْلَ أَنْ يُزَوِّجَنِي فَأَقَامَتِ اَلْبَيِّنَةَ فَقَالَ اَلْأَخُ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنَّهَا وَكَّلَتْنِي وَ لَمْ تُعْلِمْنِي أَنَّهَا عَزَلَتْنِي عَنِ اَلْوَكَالَةِ حَتَّى زَوَّجْتُهَا كَمَا أَمَرَتْنِي فَقَالَ لَهَا "مَا تَقُولِينَ" قَالَتْ قَدْ أَعْلَمْتُهُ يَا أَمِيرَ اَلْمُؤْمِنِينَ فَقَالَ لَهَا "أَ لَكِ بَيِّنَةٌ بِذَلِكِ" فَقَالَتْ هَؤُلاَءِ شُهُودِي يَشْهَدُونَ قَالَ لَهُمْ "مَا تَقُولُونَ" قَالُوا نَشْهَدُ أَنَّهَا قَالَتْ اِشْهَدُوا أَنِّي قَدْ عَزَلْتُ أَخِي فُلاَناً عَنِ اَلْوَكَالَةِ بِتَزْوِيجِي فُلاَناً وَ أَنِّي مَالِكَةٌ لِأَمْرِي قَبْلَ أَنْ يُزَوِّجَنِي فُلاَناً فَقَالَ "أَشْهَدَتْكُمْ عَلَى ذَلِكَ بِعِلْمٍ مِنْهُ وَ مَحْضَرٍ" قَالُوا لاَ قَالَ "فَتَشْهَدُونَ أَنَّهَا أَعْلَمَتْهُ اَلْعَزْلَ كَمَا أَعْلَمَتْهُ اَلْوَكَالَةَ" قَالُوا لاَ قَالَ "أَرَى اَلْوَكَالَةَ ثَابِتَةً وَ اَلنِّكَاحَ وَاقِعاً أَيْنَ اَلزَّوْجُ" فَجَاءَ فَقَالَ "خُذْ بِيَدِهَا بَارَكَ اَللَّهُ لَكَ فِيهَا" قَالَتْ يَا أَمِيرَ اَلْمُؤْمِنِينَ أَحْلِفْهُ أَنِّي لَمْ أُعْلِمْهُ اَلْعَزْلَ وَ أَنَّهُ لَمْ يَعْلَمْ بِعَزْلِي إِيَّاهُ قَبْلَ اَلنِّكَاحِ فَقَالَ "وَ تَحْلِفُ " قَالَ نَعَمْ يَا أَمِيرَ اَلْمُؤْمِنِينَ فَحَلَفَ وَ أَثْبَتَ وَكَالَتَهُ وَ أَجَازَ اَلنِّكَاحَ".

Hadith.3383 - It is narrated from Alaa ibn Sayabah who said: I asked Abu Abdullah (as) about a woman who appointed a man as her agent to marry her to a man. The agent accepted the agency, and she testified to that in front of witnesses. The agent then proceeded and performed the marriage, but afterward, the woman denied the agent's authority and claimed that she had dismissed him from the agency. She produced two witnesses who testified that she had dismissed him. Imam (as) said: "What do the people around you say about this matter?" I said: "They say that if she dismissed him before he performed the marriage, then the agency is void and the marriage is invalid. However, if she dismissed him after he had already performed the marriage, then the marriage stands valid based on what the agent agreed upon with her and according to the conditions she specified in the agency, provided he did not exceed what she instructed." Then Imam (as) said: "Do they dismiss the agent from the agency without informing him of the dismissal?" I said: "Yes, they claim that if she appointed a man as an agent and testified in public, saying, 'Bear witness that I have dismissed him and revoked his agency,' without informing the agent directly of the dismissal, they annul all the agent's actions in marriage specifically. However, in other matters, they do not invalidate the agency unless the agent is informed of the dismissal. They argue that wealth can be returned to its owner as compensation, but the private parts cannot be compensated if a child results from the union." Imam (as) said: "Glory be to Allah (swt)! How unjust is this ruling!" Marriage is even more deserving of caution, as it involves intimacy and the potential for offspring. Indeed, when a woman approached Commander of the Faithful (as) seeking justice against her brother, she said: O Commander of the Faithful, I appointed my brother as my agent to marry me to a man, and I testified to that. Then, I immediately dismissed him from the agency. However, he went ahead and married me, and I have witnesses that I dismissed him before the marriage. She presented her witnesses, but the brother said: O Commander of the Faithful, she appointed me as her agent, and she did not inform me that she had dismissed me before I performed the marriage as she instructed. Imam Ali ibn Abi Talib (as) asked her: What do you say? She replied: I informed him, O Commander of the Faithful. Imam Ali ibn Abi Talib (as) then asked her: Do you have evidence for this? She replied: These are my witnesses who testify. Imam Ali ibn Abi Talib (as) turned to the witnesses and asked: What do you say? They said: We testify that she said: 'Bear witness that I have dismissed my brother from acting as my agent to marry me to such-and-such, and that I have control over my affairs before he married me.' Imam Ali ibn Abi Talib (as) asked: Did she testify to this in his presence and with his knowledge? They replied: No. Imam Ali ibn Abi Talib (as) then asked: Do you testify that she informed him of the dismissal, just as she had informed him of the agency? They replied: No. Imam Ali ibn Abi Talib (as) said: I find the agency valid and the marriage effective. Where is the husband? The husband came forward, and the Imam Ali ibn Abi Talib (as) said: Take her by the hand-may Allah (swt) bless her for you. The woman said: O Commander of the Faithful, make him swear that I did not inform him of the dismissal and that he did not know of my dismissal before the marriage. Imam Ali ibn Abi Talib (as) said: Will you swear? The brother replied: Yes, O Commander of the Faithful. He then took the oath, and the Imam Ali ibn Abi Talib (as) upheld his agency and validated the marriage.

3384 - وَ رُوِيَ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لآِخَرَ اُخْطُبْ لِي فُلاَنَةَ فَمَا فَعَلْتَ شَيْئاً مِمَّا قَاوَلْتَ مِنْ صَدَاقٍ أَوْ ضَمِنْتَ مِنْ شَيْءٍ أَوْ شَرَطْتَ فَذَلِكَ لِي رِضًا وَ هُوَ لاَزِمٌ لِي وَ لَمْ يُشْهِدْ عَلَى ذَلِكَ فَذَهَبَ فَخَطَبَ لَهُ وَ بَذَلَ عَنْهُ اَلصَّدَاقَ وَ غَيْرَ ذَلِكَ مِمَّا طَالَبُوهُ وَ سَأَلُوهُ فَلَمَّا رَجَعَ أَنْكَرَ ذَلِكَ كُلَّهُ قَالَ "يُغَرَّمُ لَهَا نِصْفَ اَلصَّدَاقِ عَنْهُ وَ ذَلِكَ أَنَّهُ هُوَ اَلَّذِي ضَيَّعَ حَقَّهَا فَلَمَّا لَمْ يُشْهِدْ لَهَا عَلَيْهِ بِذَلِكَ اَلَّذِي قَالَ لَهُ حَلَّ لَهَا أَنْ تَتَزَوَّجَ وَ لاَ تَحِلُّ لِلْأَوَّلِ فِيمَا بَيْنَهُ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ إِلاَّ أَنْ يُطَلِّقَهَا لِأَنَّ اَللَّهَ تَعَالَى يَقُولُ: ۝ فَإِمْسٰاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسٰانٍ ۝ فَإِنْ لَمْ يَفْعَلْ فَإِنَّهُ مَأْثُومٌ فِيمَا بَيْنَهُ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ وَ كَانَ اَلْحُكْمُ اَلظَّاهِرُ حُكْمَ اَلْإِسْلاَمِ وَ قَدْ أَبَاحَ اَللَّهُ عَزَّ وَ جَلَّ لَهَا أَنْ تَتَزَوَّجَ".

Hadith.3384 - It is narrated from Dawood ibn Al-Husayn, from Umar ibn Hanzalah, from Abu Abdullah (as): I asked him about a man who said to another, "Propose marriage to so-and-so on my behalf, and whatever you negotiate regarding the dowry, guarantee, or conditions will be binding on me and accepted." However, he did not bring witnesses for this agreement. The second man went ahead, proposed marriage, and committed to the dowry and other demands they requested. When he returned, the first man denied all of it. Imam (as) said: "He must pay half of the dowry on his behalf, as it was he who neglected her right by failing to have witnesses for the agreement he made. Thus, it becomes permissible for her to marry someone else, and the first man is not allowed to take her back unless he formally divorces her. This is because Allah (swt) the Exalted says: 'Retention in kindness or release in fairness' (Surah Al-Baqarah 2:229). If he does not do so, then he is sinful before Allah (swt) the Almighty. However, the apparent ruling under Islamic law allows her to marry someone else, as Allah (swt) has made it permissible for her."

3385 - وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ وَكَّلَ آخَرَ عَلَى وَكَالَةٍ فِي أَمْرٍ مِنَ اَلْأُمُورِ وَ أَشْهَدَ لَهُ بِذَلِكَ شَاهِدَيْنِ فَقَامَ اَلْوَكِيلُ فَخَرَجَ لِإِمْضَاءِ اَلْأَمْرِ فَقَالَ اِشْهَدُوا أَنِّي قَدْ عَزَلْتُ فُلاَناً عَنِ اَلْوَكَالَةِ فَقَالَ "إِنْ كَانَ اَلْوَكِيلُ أَمْضَى اَلْأَمْرَ اَلَّذِي وُكِّلَ عَلَيْهِ قَبْلَ أَنْ يُعْزَلَ عَنِ اَلْوَكَالَةِ فَإِنَّ اَلْأَمْرَ وَاقِعٌ مَاضٍ عَلَى مَا أَمْضَاهُ اَلْوَكِيلُ كَرِهَ اَلْمُوَكِّلُ أَمْ رَضِيَ" قُلْتُ فَإِنَّ اَلْوَكِيلَ أَمْضَى اَلْأَمْرَ قَبْلَ أَنْ يَعْلَمَ بِالْعَزْلِ أَوْ يَبْلُغَهُ أَنَّهُ قَدْ عُزِلَ عَنِ اَلْوَكَالَةِ فَالْأَمْرُ عَلَى مَا أَمْضَاهُ قَالَ "نَعَمْ" قُلْتُ فَإِنْ بَلَغَهُ اَلْعَزْلُ قَبْلَ أَنْ يُمْضِيَ اَلْأَمْرَ ثُمَّ ذَهَبَ حَتَّى أَمْضَاهُ لَمْ يَكُنْ ذَلِكَ بِشَيْءٍ قَالَ "نَعَمْ إِنَّ اَلْوَكِيلَ إِذَا وُكِّلَ ثُمَّ قَامَ عَنِ اَلْمَجْلِسِ فَأَمْرُهُ مَاضٍ أَبَداً وَ اَلْوَكَالَةُ ثَابِتَةٌ حَتَّى يَبْلُغَهُ اَلْعَزْلُ عَنِ اَلْوَكَالَةِ بِثِقَةٍ يُبَلِّغُهُ أَوْ يُشَافَهَ بِالْعَزْلِ عَنِ اَلْوَكَالَةِ".

Hadith.3385 - It is narrated from Muhammad ibn Abi Umayr, from Hisham ibn Salim, from Abu Abdullah (as): Regarding a man who appointed another as his agent (wakil) for a matter and had two witnesses testify to the appointment, the agent then proceeded to act upon the matter. Meanwhile, the principal declared, "Witness that I have dismissed so-and-so from the agency." Imam (as) said: "If the agent had executed the matter before being dismissed from the agency, then the action remains valid and binding, whether the principal is pleased with it or not." I asked: "What if the agent completed the action before learning of the dismissal or being informed that he had been removed from the agency?" Imam (as) replied: "Yes, the action stands as valid." I then asked: "What if the agent received notice of dismissal before carrying out the matter, but proceeded with it anyway?" Imam (as) said: "Then the action is invalid." Imam (as) added: "An agent, once appointed, retains authority as long as he is not informed of the dismissal by a trustworthy source or directly notified in person of the termination of the agency."

3386 - وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ : فِي رَجُلٍ وَلَّتْهُ اِمْرَأَةٌ أَمْرَهَا إِمَّا ذَاتُ قَرَابَةٍ أَوْ جَارَةٌ لَهُ لاَ يَعْلَمُ دَخِيلَةَ أَمْرِهَا فَوَجَدَهَا قَدْ دَلَّسَتْ عَيْباً هُوَ بِهَا قَالَ "يُؤْخَذُ اَلْمَهْرُ مِنْهَا وَ لاَ يَكُونُ عَلَى اَلَّذِي زَوَّجَهَا شَيْءٌ" وَ قَالَ فِي اِمْرَأَةٍ وَلَّتْ أَمْرَهَا رَجُلاً فَقَالَتْ زَوِّجْنِي فُلاَناً قَالَ لاَ زَوَّجْتُكِ حَتَّى تُشْهِدِي بِأَنَّ أَمْرَكِ بِيَدِي فَأَشْهَدَتْ لَهُ فَقَالَ عِنْدَ اَلتَّزْوِيجِ لِلَّذِي يَخْطُبُهَا يَا فُلاَنُ عَلَيْكَ كَذَا وَ كَذَا قَالَ نَعَمْ فَقَالَ هُوَ لِلْقَوْمِ اِشْهَدُوا أَنَّ ذَلِكَ لَهَا عِنْدِي وَ قَدْ زَوَّجْتُهَا مِنْ نَفْسِي فَقَالَتِ اَلْمَرْأَةُ مَا كُنْتُ أَتَزَوَّجُكَ وَ لاَ كَرَامَةَ وَ لاَ أَمْرِي إِلاَّ بِيَدِي وَ مَا وَلَّيْتُكَ أَمْرِي إِلاَّ حَيَاءً مِنَ اَلْكَلاَمِ قَالَ "تُنْزَعُ مِنْهُ وَ يُوجَعُ رَأْسُهُ".

Hadith.3386 - It is narrated from Hammad, from Al-Halabi, from Abu Abdullah (as): Regarding a man to whom a woman entrusted her affairs-whether she was a relative or a neighbor-and he did not know her internal situation, and later discovered that she had concealed a defect: Imam (as) said: "The dowry is to be taken from her, and the man who married her is not held liable." He also said regarding a woman who entrusted her affairs to a man and said: "Marry me to so-and-so." The man replied: "I will not marry you until you testify that your affair is in my hands." She testified to this, and during the marriage contract, the man said to the suitor, "O so-and-so, upon you is such-and-such (as a condition)." The suitor replied: "Yes." The man then said to the witnesses, "Bear witness that this is due to her from me, and I have married her to myself." The woman then declared, "I never intended to marry you, nor do I accept such a marriage. My affair is in my own hands, and I only entrusted you out of modesty in speaking." Imam (as) said: "She is to be separated from him, and he is to be disciplined for his conduct."

3387 - وَ فِي نَوَادِرِ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : فِي رَجُلٍ قَبَضَ صَدَاقَ اِبْنَتِهِ مِنْ زَوْجِهَا ثُمَّ مَاتَ هَلْ لَهَا أَنْ تُطَالِبَ زَوْجَهَا بِصَدَاقِهَا أَوْ قَبْضُ أَبِيهَا قَبْضُهَا فَقَالَ عَلَيْهِ اَلسَّلاَمُ "إِنْ كَانَتْ وَكَّلَتْهُ بِقَبْضِ صَدَاقِهَا مِنْ زَوْجِهَا فَلَيْسَ لَهَا أَنْ تُطَالِبَهُ وَ إِنْ لَمْ تَكُنْ وَكَّلَتْهُ فَلَهَا ذَلِكَ وَ يَرْجِعُ اَلزَّوْجُ عَلَى وَرَثَةِ أَبِيهَا بِذَلِكَ إِلاَّ أَنْ تَكُونَ حِينَئِذٍ صَبِيَّةً فِي حَجْرِهِ فَيَجُوزُ لِأَبِيهَا أَنْ يَقْبِضَ صَدَاقَهَا عَنْهَا وَ مَتَى طَلَّقَهَا قَبْلَ اَلدُّخُولِ بِهَا فَلِأَبِيهَا أَنْ يَعْفُوَ عَنْ بَعْضِ اَلصَّدَاقِ وَ يَأْخُذَ بَعْضاً وَ لَيْسَ لَهُ أَنْ يَدَعَ كُلَّهُ وَ ذَلِكَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ: ۝ إِلاّٰ أَنْ يَعْفُونَ أَوْ يَعْفُوَا اَلَّذِي بِيَدِهِ عُقْدَةُ اَلنِّكٰاحِ ۝ يَعْنِي اَلْأَبَ وَ اَلَّذِي تُوَكِّلُهُ اَلْمَرْأَةُ وَ تُوَلِّيهِ أَمْرَهَا مِنْ أَخٍ أَوْ قَرَابَةٍ أَوْ غَيْرِهِمَا".

Hadith.3387 - In the book "Nawadir" by Muhammad ibn Abi Umayr, from multiple narrators among our companions, from Abu Abdullah (as): Concerning a man who collected the dowry of his daughter from her husband and then passed away-can she demand her dowry from her husband, or is her father's collection considered her own collection? Imam (as) said: "If she had authorized him to collect her dowry from her husband, then she has no right to demand it again. However, if she had not authorized him, then she has the right to claim it. In this case, the husband may seek repayment from the father's heirs-unless she was a minor under his care. In such a situation, the father's collection is valid on her behalf. If the husband divorces her before consummation, the father may waive part of the dowry and retain part, but he does not have the authority to forgo the entire amount. This is based on the verse of Allah (swt), the Exalted: 'Except when they waive it or he (the guardian) in whose hand is the marriage contract waives it.' (Surah Al-Baqarah 2: 237) This refers to the father or anyone the woman appoints and entrusts with her affairs, such as a brother, a relative, or others."

3388 - رَوَى حَمَّادُ بْنُ عِيسَى عَمَّنْ أَخْبَرَهُ عَنْ حَرِيزٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ : أَوَّلُ مَنْ سُوهِمَ عَلَيْهِ مَرْيَمُ بِنْتُ عِمْرَانَ وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ:۝ وَ مٰا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلاٰمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ ۝ وَ اَلسِّهَامُ سِتَّةٌ ثُمَّ اِسْتَهَمُوا فِي يُونُسَ عَلَيْهِ اَلسَّلاَمُ لَمَّا رَكِبَ مَعَ اَلْقَوْمِ فَوَقَعَتِ اَلسَّفِينَةُ فِي اَللُّجَّةِ فَاسْتَهَمُوا فَوَقَعَ اَلسَّهْمُ عَلَى يُونُسَ ثَلاَثَ مَرَّاتٍ " قَالَ "فَمَضَى يُونُسُ عَلَيْهِ اَلسَّلاَمُ إِلَى صَدْرِ اَلسَّفِينَةِ فَإِذَا اَلْحُوتُ فَاتِحٌ فَاهُ فَرَمَى نَفْسَهُ ثُمَّ كَانَ عِنْدَ عَبْدِ اَلْمُطَّلِبِ تِسْعَةُ بَنِينَ فَنَذَرَ فِي اَلْعَاشِرِ إِنْ رَزَقَهُ اَللَّهُ غُلاَماً أَنْ يَذْبَحَهُ، فَلَمَّا وُلِدَ عَبْدُ اَللَّهِ لَمْ يَكُنْ يَقْدِرُ أَنْ يَذْبَحَهُ وَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي صُلْبِهِ فَجَاءَ بِعَشْرٍ مِنَ اَلْإِبِلِ فَسَاهَمَ عَلَيْهَا وَ عَلَى عَبْدِ اَللَّهِ فَخَرَجَتِ اَلسِّهَامُ عَلَى عَبْدِ اَللَّهِ فَزَادَ عَشْراً فَلَمْ تَزَلِ اَلسِّهَامُ تَخْرُجُ عَلَى عَبْدِ اَللَّهِ وَ يَزِيدُ عَشْراً فَلَمَّا أَنْ خَرَجَتْ مِائَةٌ خَرَجَتِ اَلسِّهَامُ عَلَى اَلْإِبِلِ فَقَالَ عَبْدُ اَلْمُطَّلِبِ مَا أَنْصَفْتُ رَبِّي فَأَعَادَ اَلسِّهَامَ ثَلاَثاً فَخَرَجَتْ عَلَى اَلْإِبِلِ فَقَالَ اَلْآنَ عَلِمْتُ أَنَّ رَبِّي قَدْ رَضِيَ فَنَحَرَهَا ".

Hadith.3388 - Narrated by Hammad ibn Isa, from someone who informed him, from Hariz, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as): "The first person upon whom casting lots (Qur'ah) was performed was Maryam (Mary), the daughter of Imran. This is based on the saying of Allah (swt), the Exalted: 'And you were not with them when they cast their pens as to which of them should be responsible for Maryam.' (Surah Aal-E-Imran 3:44). The lots were six in number. Then they cast lots for Yunus (as) (Jonah (as)) when he sailed with a group of people. When the ship was caught in turbulence, they cast lots, and the lot fell upon Yunus three times." Imam (as) continued: "Yunus (as) proceeded to the edge of the ship, and there was the whale with its mouth wide open. So he threw himself in. Similarly, when Abdul Muttalib (as) had nine sons, he vowed that if Allah (swt) granted him a tenth son, he would sacrifice him. When Abdullah (as) was born, he could not bear to sacrifice him, as the Prophet (peace be upon him and his family) was in his lineage. So Abdul Muttalib (as) brought ten camels and cast lots between them and Abdullah (as). The lot fell on Abdullah (as). He added ten more camels and repeated the process. The lot continued to fall on Abdullah (as), and he kept increasing the camels by ten each time. Finally, when the number of camels reached one hundred, the lot fell on the camels. Abdul Muttalib (as) then said: 'I have not yet done justice to my Lord (azj),' and repeated the lot three more times. When it fell on the camels each time, he said: 'Now I know my Lord (azj) is satisfied.' So he sacrificed the camels."

3389 - وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ اَلْحَكِيمِ قَالَ : سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ عَنْ شَيْءٍ فَقَالَ لِي "كُلُّ مَجْهُولٍ فَفِيهِ اَلْقُرْعَةُ" فَقُلْتُ إِنَّ اَلْقُرْعَةَ تُخْطِئُ وَ تُصِيبُ فَقَالَ "كُلُّ مَا حَكَمَ اَللَّهُ عَزَّ وَ جَلَّ بِهِ فَلَيْسَ بِمُخْطِئٍ".

Hadith.3389 - Narrated by Muhammad ibn al-Hakim: "I asked Abu al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) about a matter. Imam (as) said to me: 'For every unknown matter, the solution lies in casting lots (Qur'ah).' I said: 'But casting lots can be right or wrong.' Imam (as) replied: 'Whatever Allah (swt), the Mighty and Majestic, decrees is never wrong.'"

3390 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : "مَا تَقَارَعَ قَوْمٌ فَفَوَّضُوا أَمْرَهُمْ إِلَى اَللَّهِ تَعَالَى إِلاَّ خَرَجَ سَهْمُ اَلْمُحِقِّ".

Hadith.3390 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "No group of people cast lots (Qur'ah) and entrusted their matter to Allah (swt), the Exalted, except that the lot would favor the one who is rightful."

3391 - وَ قَالَ عَلَيْهِ اَلسَّلاَمُ : "أَيُّ قَضِيَّةٍ أَعْدَلُ مِنَ اَلْقُرْعَةِ إِذَا فُوِّضَ اَلْأَمْرُ إِلَى اَللَّهِ أَ لَيْسَ اَللَّهُ تَعَالَى يَقُولُ: ۝ فَسٰاهَمَ فَكٰانَ مِنَ اَلْمُدْحَضِينَ ۝ ".

Hadith.3391 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "What judgment is more just than the casting of lots (Qur'ah) when the matter is entrusted to Allah (swt)? Does not Allah (swt), the Exalted, say: 'So they cast lots, and he was among the losers'?" (Surah As-Saffat 37:141)

3392 - وَ رَوَى اَلْحَكَمُ بْنُ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : "إِذَا وَطِئَ رَجُلاَنِ أَوْ ثَلاَثَةٌ جَارِيَةً فِي طُهْرٍ وَاحِدٍ فَوَلَدَتْ فَادَّعَوْهُ جَمِيعاً أَقْرَعَ اَلْوَالِي بَيْنَهُمْ فَمَنْ قَرَعَ كَانَ اَلْوَلَدُ وَلَدَهُ وَ يَرُدُّ قِيمَةَ اَلْوَلَدِ عَلَى صَاحِبِ اَلْجَارِيَةِ" قَالَ "فَإِنِ اِشْتَرَى رَجُلٌ جَارِيَةً فَجَاءَ رَجُلٌ فَاسْتَحَقَّهَا وَ قَدْ وَلَدَتْ مِنَ اَلْمُشْتَرِي رَدَّ اَلْجَارِيَةَ عَلَيْهِ وَ كَانَ لَهُ وَلَدُهَا بِقِيمَتِهِ".

Hadith.3392 - Al-Hakam ibn Miskin narrated from Mu'awiyah ibn Ammar, who said that Abu Abdillah (as) said: "If two or three men have intercourse with a bondwoman during the same period of purity, and she gives birth, and all of them claim the child, the ruler should draw lots among them. Whomever the lot falls upon, the child is his, and he must pay the value of the child to the owner of the bondwoman." Imam (as) further said: "If a man buys a bondwoman, and another man comes and claims her rightfully, and she has already given birth to a child by the buyer, the bondwoman is returned to the rightful owner, while the child belongs to the buyer, but he must pay its value."