Man Lā Yaḥḍuruh al-Faqīh

وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عَمْرٍو اَلْخَثْعَمِيِّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا نُعِيَ اَلرَّجُلُ إِلَى أَهْلِهِ أَوْ خَبَّرُوهَا أَنَّهُ طَلَّقَهَا فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا بَعْدُ فَإِنَّ اَلْأَوَّلَ أَحَقُّ بِهَا مِنْ هَذَا اَلْآخَرِ دَخَلَ بِهَا اَلْآخَرُ أَوْ لَمْ يَدْخُلْ وَ لَهَا مِنَ اَلْآخَرِ اَلْمَهْرُ بِمَا اِسْتَحَلَّ مِنْ فَرْجِهَا" وَ زَادَ عَبْدُ اَلْكَرِيمِ فِي حَدِيثِهِ "وَ لَيْسَ لِلْآخَرِ أَنْ يَتَزَوَّجَهَا أَبَداً".

Ahmad ibn Muhammad ibn Abi Nasr al-Bazanti narrated from Abdul Karim ibn Amr al-Khath'ami from Zurara, and Musa ibn Bakr narrated from Zurara from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), who said: "If a man is reported dead to his family or they are informed that he has divorced his wife, and she observes her waiting period (iddah) and then remarries, but later her first husband returns, then the first husband has more right to her than the second, whether the second husband consummated the marriage or not. However, the second husband is entitled to the dowry for what he lawfully accessed of her." Abdul Karim added in his narration: "And the second husband can never marry her again."

وَ رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ حَسِبَ أَهْلُهُ أَنَّهُ قَدْ مَاتَ أَوْ قُتِلَ فَنَكَحَتِ اِمْرَأَتُهُ وَ تَزَوَّجَتْ سُرِّيَّتُهُ فَوَلَدَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا مِنْ زَوْجِهَا فَجَاءَ زَوْجُهَا اَلْأَوَّلُ وَ مَوْلَى اَلسُّرِّيَّةِ فَقَالَ "يَأْخُذُ اِمْرَأَتَهُ فَهُوَ أَحَقُّ بِهَا وَ يَأْخُذُ سُرِّيَّتَهُ وَ وَلَدَهَا أَوْ يَأْخُذُ رِضًا مِنْ ثَمَنِهِ".

Asim ibn Humaid narrated from Muhammad ibn Qays who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s) about a man whose family believed he had died or been killed, so his wife remarried, and his concubine also married and each bore a child from their respective husbands. Then the first husband and the master of the concubine returned. Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s) said: "The first husband has more right to take back his wife, and the master has the right to take back his concubine and her child, or he may accept compensation for their value."

وَ فِي رِوَايَةِ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ أَنَّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي شَاهِدَيْنِ شَهِدَا عِنْدَ اِمْرَأَةٍ بِأَنَّ زَوْجَهَا طَلَّقَهَا فَتَزَوَّجَتْ ثُمَّ جَاءَ زَوْجُهَا قَالَ "يُضْرَبَانِ اَلْحَدَّ وَ يُضَمَّنَانِ اَلصَّدَاقَ لِلزَّوْجِ ثُمَّ تَعْتَدُّ اَلزَّوْجَةُ وَ تَرْجِعُ إِلَى زَوْجِهَا اَلْأَوَّلِ".

In a narration from Ibrahim ibn Abd al-Hamid, it is reported that Abu Abdullah (a.s) said regarding two witnesses who testified to a woman that her husband had divorced her, leading her to remarry, and then her husband returned. Imam (a.s) said: "The two witnesses shall be subjected to the prescribed punishment and must compensate the husband for the dowry. The woman must then observe her waiting period (iddah) and return to her first husband."

وَ رَوَى مُوسَى بْنُ بَكْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ نُعِيَ إِلَيْهَا زَوْجُهَا فَاعْتَدَّتْ وَ تَزَوَّجَتْ فَجَاءَ زَوْجُهَا اَلْأَوَّلُ فَفَارَقَهَا وَ فَارَقَهَا اَلْآخَرُ كَمْ تَعْتَدُّ لِلنَّاسِ فَقَالَ "ثَلاَثَةَ قُرُوءٍ وَ إِنَّمَا يُسْتَبْرَأُ رَحِمُهَا بِثَلاَثَةِ قُرُوءٍ تُحِلُّهَا لِلنَّاسِ كُلِّهِمْ".

Musa ibn Bakr narrated from Zurara who said: I asked Abu Abdullah (a.s) about a woman who was informed that her husband had passed away, so she observed her waiting period (iddah) and remarried. Then her first husband returned, leading both her first and second husbands to separate from her. I asked how long she should observe the waiting period for people (before remarrying). Imam (a.s) said: "Three menstrual cycles (qur). Indeed, her womb is cleared after three menstrual cycles, which makes her lawful for all men."

رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لاِمْرَأَتِهِ أَنْتِ مِنِّي خَلِيَّةٌ أَوْ بَرِيئَةٌ أَوْ بَتَّةٌ أَوْ بَائِنٌ أَوْ حَرَامٌ فَقَالَ "لَيْسَ بِشَيْءٍ".

Hammad ibn Uthman narrated from Al-Halabi who narrated from Abu Abdullah (a.s) that Imam (a.s) was asked about a man who said to his wife, "You are free from me," or "You are absolved," or "You are finalized," or "You are separated," or "You are forbidden." Imam (a.s) replied: "It amounts to nothing."

وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ اَلْبَزَنْطِيُّ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لاِمْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ فَقَالَ "لَوْ كَانَ لِي عَلَيْهِ سُلْطَانٌ لَأَوْجَعْتُ رَأْسَهُ وَ قُلْتُ لَهُ اَللَّهُ تَعَالَى أَحَلَّهَا لَكَ فَمَنْ حَرَّمَهَا عَلَيْكَ إِنَّهُ لَمْ يَزِدْ عَلَى أَنْ كَذَبَ فَزَعَمَ أَنَّ مَا أَحَلَّ اَللَّهُ لَهُ حَرَامٌ وَ لاَ يَدْخُلُ عَلَيْهِ طَلاَقٌ وَ لاَ كَفَّارَةٌ" فَقُلْتُ لَهُ فَقَوْلُ اَللَّهِ عَزَّ وَ جَلَّ: يٰا أَيُّهَا اَلنَّبِيُّ لِمَ تُحَرِّمُ مٰا أَحَلَّ اَللّٰهُ لَكَ تَبْتَغِي مَرْضٰاتَ أَزْوٰاجِكَ وَ اَللّٰهُ غَفُورٌ رَحِيمٌ قَدْ فَرَضَ اَللّٰهُ لَكُمْ تَحِلَّةَ أَيْمٰانِكُمْ فَجَعَلَ عَلَيْهِ فِيهِ اَلْكَفَّارَةَ فَقَالَ "إِنَّمَا حَرَّمَ عَلَيْهِ جَارِيَتَهُ مَارِيَةَ وَ حَلَفَ أَنْ لاَ يَقْرَبَهَا وَ إِنَّمَا جُعِلَتْ عَلَيْهِ اَلْكَفَّارَةُ فِي اَلْحَلْفِ وَ لَمْ يُجْعَلْ عَلَيْهِ فِي اَلتَّحْرِيمِ".

Ahmad ibn Muhammad ibn Abi Nasr al-Bazanti narrated from Muhammad ibn Sama'ah, from Zurara, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s) who said: I asked Imam (a.s) about a man who said to his wife: "You are forbidden to me." Imam (a.s) replied: "If I had authority over him, I would have struck his head and said to him, 'Allah (swt) the Exalted has made her lawful for you, so who has made her forbidden for you?' He has done nothing more than lie, claiming that what Allah (swt) has made lawful for him is forbidden. This does not count as divorce nor does it require any expiation." I then asked Imam (a.s) about the saying of Allah (swt), the Mighty and Majestic: "O Prophet! Why do you forbid (yourself) what Allah (swt) has made lawful for you, seeking to please your wives? And Allah (swt) is Forgiving, Merciful. Allah (swt) has already ordained for you (Muslims) the dissolution of your oaths." (Surah At-Tahrim 66:1-2) Imam (a.s) replied: "The Prophet (peace be upon him and his family) had forbidden himself from his bondwoman Mariyah and had sworn not to approach her. The expiation was made obligatory on him because of his oath, not because of the prohibition."

رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْفَضْلِ اَلْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَوْ سَأَلَهُ رَجُلٌ عَنْ رَجُلٍ اِدَّعَتْ عَلَيْهِ اِمْرَأَتُهُ أَنَّهُ عِنِّينٌ وَ يُنْكِرُ ذَلِكَ اَلرَّجُلُ قَالَ "تَحْشُوهَا اَلْقَابِلَةُ بِالْخَلُوقِ وَ لاَ يَعْلَمُ اَلرَّجُلُ وَ يَدْخُلُ عَلَيْهَا فَإِنْ خَرَجَ وَ عَلَى ذَكَرِهِ اَلْخَلُوقُ صَدَقَ وَ كَذَبَتْ وَ إِلاَّ صَدَقَتْ وَ كَذَبَ".

Muhammad ibn Ali ibn Mahbub narrated from Ahmad ibn Muhammad, from his father, from Abdullah ibn al-Fadl al-Hashimi, from Abu Abdullah (a.s) who said: I asked Imam (a.s), or a man asked Imam (a.s), about a man whose wife accused him of being impotent while the man denied it. Imam (a.s) replied: "The midwife should apply khaluq (a type of perfume) to her without the man's knowledge. Then the man should enter upon her. If he comes out and khaluq is found on his private part, he has spoken the truth and she has lied. But if it is not found, then she has spoken the truth and he has lied."

وَ فِي خَبَرٍ آخَرَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "إِذَا اِدَّعَتِ اَلْمَرْأَةُ عَلَى زَوْجِهَا أَنَّهُ عِنِّينٌ وَ أَنْكَرَ اَلرَّجُلُ أَنْ يَكُونَ كَذَلِكَ فَالْحُكْمُ فِيهِ أَنْ يَقْعُدَ اَلرَّجُلُ فِي مَاءٍ بَارِدٍ فَإِنِ اِسْتَرْخَى ذَكَرُهُ فَهُوَ عِنِّينٌ وَ إِنْ تَشَنَّجَ فَلَيْسَ بِعِنِّينٍ".

In another narration, Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "If a woman accuses her husband of being impotent (ʿinnin) and the man denies it, the ruling in this case is that the man should sit in cold water. If his private part becomes relaxed, then he is indeed impotent. But if it becomes tense, then he is not impotent."

وَ رُوِيَ فِي خَبَرٍ آخَرَ: "أَنَّهُ يُطْعَمُ اَلسَّمَكَ اَلطَّرِيَّ ثَلاَثَةَ أَيَّامٍ ثُمَّ يُقَالُ لَهُ بُلْ عَلَى اَلرَّمَادِ فَإِنْ ثَقَبَ بَوْلُهُ اَلرَّمَادَ فَلَيْسَ بِعِنِّينٍ وَ إِنْ لَمْ يَثْقُبْ بَوْلُهُ اَلرَّمَادَ فَهُوَ عِنِّينٌ".

In another narration, it is reported: "The man is to be fed fresh fish for three days, and then he is instructed to urinate on ashes. If his urine penetrates through the ashes, he is not impotent. However, if his urine does not penetrate the ashes, then he is indeed impotent."

وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ أَبَانٍ عَنْ غِيَاثٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "فِي اَلْعِنِّينِ إِذَا عُلِمَ أَنَّهُ عِنِّينٌ لاَ يَأْتِي اَلنِّسَاءَ فُرِّقَ بَيْنَهُمَا وَ إِذَا وَقَعَ عَلَيْهَا وَقْعَةً وَاحِدَةً لَمْ يُفَرَّقْ بَيْنَهُمَا وَ اَلرَّجُلُ لاَ يُرَدُّ مِنْ عَيْبٍ".

Safwan ibn Yahya narrated from Aban, from Ghiyath, from Abu Abdullah (a.s), who said: "In the case of an impotent man, if it is confirmed that he is indeed impotent and unable to approach women, they are to be separated. However, if he engages in intercourse with her even once, they are not to be separated. Moreover, a man cannot be rejected due to any physical defect."