Man Lā Yaḥḍuruh al-Faqīh

وَ رُوِيَ: "أَنَّ اَلْمَرْأَةَ إِذَا بَلَغَتْ خَمْسِينَ سَنَةً لَمْ تَرَ حُمْرَةً إِلاَّ أَنْ تَكُونَ اِمْرَأَةً مِنْ قُرَيْشٍ ".

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."

سَأَلَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ، أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ تَكُونُ عِنْدَهُ اَلْمَرْأَةُ يَصْمُتُ وَ لاَ يَتَكَلَّمُ قَالَ "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".

Ahmad ibn Muhammad ibn Abi Nasr Al-Bazanti asked Abu Al-Hasan Al-Ridha (a.s) about a man who has a wife but remains silent and does not speak. Imam (a.s) 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 her on his behalf?" Imam (a.s) said: "No, but he should write it down and have witnesses for it." He said: "May Allah (swt) correct you, but he neither writes nor hears. How can he divorce her?" Imam (a.s) replied: "Through actions that clearly indicate his intention, such as what you mentioned of his dislike and hatred for her."

رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ تَزَوَّجَ اِمْرَأَةً سِرّاً مِنْ أَهْلِهِ وَ هِيَ فِي مَنْزِلِ أَهْلِهَا وَ قَدْ أَرَادَ أَنْ يُطَلِّقَهَا وَ لَيْسَ يَصِلُ إِلَيْهَا فَيَعْلَمَ بِطَمْثِهَا إِذَا طَمِثَتْ وَ لاَ يَعْلَمَ بِطُهْرِهَا إِذَا طَهُرَتْ فَقَالَ "هَذَا مِثْلُ اَلْغَائِبِ عَنْ أَهْلِهِ فَيُطَلِّقُهَا بِالْأَهِلَّةِ وَ اَلشُّهُورِ" قَالَ قُلْتُ أَ رَأَيْتَ إِنْ كَانَ يَصِلُ إِلَيْهَا اَلْأَحْيَانَ وَ اَلْأَحْيَانَ لاَ يَصِلُ إِلَيْهَا فَيَعْلَمَ حَالَهَا كَيْفَ يُطَلِّقُهَا فَقَالَ "إِذَا مَضَى لَهَا شَهْرٌ لاَ يَصِلُ إِلَيْهَا فَيُطَلِّقُهَا إِذَا نَظَرَ إِلَى غُرَّةِ اَلشَّهْرِ اَلْآخَرِ بِشُهُودٍ وَ يَكْتُبُ اَلشَّهْرَ اَلَّذِي يُطَلِّقُهَا فِيهِ وَ يُشْهِدُ عَلَى طَلاَقِهَا رَجُلَيْنِ فَإِذَا مَضَى ثَلاَثَةُ أَشْهُرٍ فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ اَلْخُطَّابِ وَ عَلَيْهِ نَفَقَتُهَا فِي تِلْكَ اَلثَّلاَثَةِ اَلْأَشْهُرِ اَلَّتِي تَعْتَدُّ فِيهَا".

Al-Hasan ibn Mahbub narrated from Abdul Rahman ibn Al-Hajjaj who said: I asked Abu Al-Hasan (a.s) 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 (a.s) said: "This is like a man who is absent from his wife, so he should divorce her based on lunar months and months." I asked: "What if he sometimes has access to her and sometimes does not, so he knows her condition? How should he divorce her then?" Imam (a.s) replied: "If a month passes without him reaching her, he should divorce her at the beginning of the next month with witnesses, writing down the month in which he divorces her and bringing two witnesses to testify to the divorce. Once three months have passed, she is completely separated from him, and he becomes like any other suitor. However, he must provide for her during those three months in which she observes her waiting period."

رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ اَلْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "خَمْسٌ يُطَلَّقْنَ عَلَى كُلِّ حَالٍ اَلْحَامِلُ اَلْمُتَبَيِّنُ حَمْلُهَا وَ اَلَّتِي لَمْ يَدْخُلْ بِهَا زَوْجُهَا وَ اَلْغَائِبُ عَنْهَا زَوْجُهَا وَ اَلَّتِي لَمْ تَحِضْ وَ اَلَّتِي قَدْ جَلَسَتْ مِنَ اَلْمَحِيضِ".

Jamil ibn Darraj narrated from Isma'il ibn Jabir Al-Ju'fi, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), who said: "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."

وَ فِي خَبَرٍ آخَرَ: "وَ اَلَّتِي قَدْ يَئِسَتْ مِنَ اَلْمَحِيضِ".

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

وَ فِي رِوَايَةِ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ: "أَنَّ زَيْنَبَ قَالَتْ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لاَ تَعْدِلُ وَ أَنْتَ رَسُولُ اَللَّهِ وَ قَالَتْ حَفْصَةُ إِنْ طَلَّقَنَا وَجَدْنَا فِي قَوْمِنَا أَكْفَاءَنَا مِنْ قُرَيْشٍ فَاحْتَبَسَ اَلْوَحْيُ عَنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ تِسْعَةً وَ عِشْرِينَ يَوْماً فَأَنِفَ اَللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ فَأَنْزَلَ اَللَّهُ: يٰا أَيُّهَا اَلنَّبِيُّ قُلْ لِأَزْوٰاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ اَلْحَيٰاةَ اَلدُّنْيٰا وَ زِينَتَهٰا إِلَى قَوْلِهِ "أَجْراً عَظِيماً" فَاخْتَرْنَ اَللَّهَ وَ رَسُولَهُ فَلَمْ يَقَعِ اَلطَّلاَقُ وَ لَوِ اِخْتَرْنَ أَنْفُسَهُنَّ لَبِنَّ".

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 (saws) are not just, and You (saws) are the Messenger of Allah (swt)!' And Hafsa said: 'If He (saws) divorces us, we will find suitable husbands among our people from Quraysh.' Then, the divine revelation was withheld from the Messenger of Allah (swt) (peace be upon him and his family) for twenty-nine days. Allah (swt), the Mighty and Majestic, was displeased for His (swt) beloved Messenger (saws), so Allah (swt) revealed: 'O Prophet! Say to your wives: If you desire the life of this world and its adornment, then come, I will provide for you and release you in a gracious manner. But if you desire Allah (swt), His Messenger, and the Hereafter, then indeed Allah (swt) has prepared for the good-doers among you a great reward' (Surah Al-Ahzab 33:28-29). They chose Allah (swt) and His Messenger (saws), so divorce did not occur. But if they had chosen themselves, they would have been separated."

وَ رَوَى اِبْنُ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "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 اِخْتَارَتْ نَفْسَهَا فَهِيَ وَاحِدَةٌ وَ هُوَ أَحَقُّ بِرَجْعَتِهَا وَ إِنِ اِخْتَارَتْ زَوْجَهَا فَلَيْسَ بِطَلاَقٍ ".

Ibn Udhayna narrated from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), who said: "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 witnesses during her waiting period, then she has the option as long as they have not separated. If she chooses herself (i.e., separation), then it is counted as one divorce, and he has the right to take her back. But if she chooses her husband (to remain married), then it is not considered a divorce."

وَ رَوَى اِبْنُ مُسْكَانَ عَنِ اَلْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلطَّلاَقُ أَنْ يَقُولَ اَلرَّجُلُ لاِمْرَأَتِهِ اِخْتَارِي فَإِنِ اِخْتَارَتْ نَفْسَهَا فَقَدْ بَانَتْ مِنْهُ وَ هُوَ خَاطِبٌ مِنَ اَلْخُطَّابِ وَ إِنِ اِخْتَارَتْ زَوْجَهَا فَلَيْسَ بِشَيْءٍ أَوْ يَقُولَ أَنْتِ طَالِقٌ فَأَيَّ ذَلِكَ فَعَلَ فَقَدْ حَرُمَتْ عَلَيْهِ وَ لاَ يَكُونُ طَلاَقٌ وَ لاَ خُلْعٌ وَ لاَ مُبَارَاةٌ وَ لاَ تَخْيِيرٌ إِلاَّ عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ ".

Ibn Muskan narrated from Al-Hasan ibn Ziyad, from Abu Abdullah (a.s), who said: "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, she becomes prohibited for him. However, divorce (ṭalāq), annulment (khul'), mutual separation (mubāra'ah), or giving the wife a choice (takhyīr) is not valid except while she is in a state of purity (ṭuhr), without prior intercourse, and in the presence of two witnesses."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ يُخَيِّرُ اِمْرَأَتَهُ أَوْ أَبَاهَا أَوْ أَخَاهَا أَوْ وَلِيَّهَا فَقَالَ "كُلُّهُمْ بِمَنْزِلَةٍ وَاحِدَةٍ إِذَا رَضِيَتْ".

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

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَالَ لاِمْرَأَتِهِ قَدْ جَعَلْتُ اَلْخِيَارَ إِلَيْكِ فَاخْتَارَتْ نَفْسَهَا قَبْلَ أَنْ تَقُومَ قَالَ "يَجُوزُ ذَلِكَ عَلَيْهِ" قُلْتُ فَلَهَا مُتْعَةٌ قَالَ "نَعَمْ" قُلْتُ فَلَهَا مِيرَاثٌ إِنْ مَاتَ اَلزَّوْجُ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ "نَعَمْ وَ إِنْ مَاتَتْ هِيَ وَرِثَهَا اَلزَّوْجُ".

Al-Hasan ibn Mahbub narrated from Jamil ibn Salih, from Al-Fudayl ibn Yasar, who said: I asked Abu Abdullah (a.s) about a man who said to his wife, "I have given you the choice," and she chose herself before standing up. Imam (a.s) said: "That is valid against him." I asked: "Is she entitled to maintenance (compensation)?" Imam (a.s) said: "Yes." I asked: "Does she inherit if the husband dies before her waiting period ends?" Imam (a.s) said: "Yes, and if she dies, the husband inherits from her."