Chapter on Zihar (Declaring One's Wife Unlawful Like a Mother)
Man Lā Yaḥḍuruh al-Faqīh|Volume 3|Book 4|Chapter 18
Man Lā Yaḥḍuruh al-Faqīh
Volume 3, Book 4, Chapter 18
Chapter on Zihar (Declaring One's Wife Unlawful Like a Mother)
25 hadiths · 4 commentaries
رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ مُمْلَكٍ ظَاهَرَ مِنِ اِمْرَأَتِهِ فَقَالَ "لاَ يَكُونُ ظِهَارٌ وَ لاَ يَكُونُ إِيلاَءٌ حَتَّى يَدْخُلَ بِهَا ".
Al-Hasan bin Mahbub narrated from Jamil bin Salih, from Al-Fudayl bin Yasar, who said: 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 عليه السلام said: "There is no ẓihar and no īla' (an oath to abstain from marital relations) until he consummates the marriage with her."
- Ṣaḥīḥ al-Faqīh, p. 299
وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: "وَ لاَ يَكُونُ اَلظِّهَارُ إِلاَّ عَلَى مَوْضِعِ اَلطَّلاَقِ".
And Imam عليه السلام said: "Ẓihar (a form of divorce by comparison) does not apply except in the context where divorce is applicable."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلظِّهَارِ فَقَالَ "هُوَ مِنْ كُلِّ ذِي مَحْرَمٍ أَوْ مِنْ أُمٍّ أَوْ أُخْتٍ أَوْ عَمَّةٍ أَوْ خَالَةٍ وَ لاَ يَكُونُ اَلظِّهَارُ فِي يَمِينٍ " فَقُلْتُ وَ كَيْفَ يَكُونُ قَالَ "يَقُولُ اَلرَّجُلُ لاِمْرَأَتِهِ وَ هِيَ طَاهِرٌ مِنْ غَيْرِ جِمَاعٍ أَنْتِ عَلَيَّ حَرَامٌ مِثْلَ ظَهْرِ أُمِّي أَوْ أُخْتِي وَ هُوَ يُرِيدُ بِذَلِكَ اَلظِّهَارَ ".
Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab, from Zurara, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام about ẓihar (a form of divorce by comparison). Imam عليه السلام 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: "How does it occur?" Imam عليه السلام replied: "A man says to his wife, while she is in a state of purity and without having had intercourse with her, 'You are to me as unlawful as the back of my mother or my sister,' and he intends by this statement to make ẓihar."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ أَبَانٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "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 آلِهِ فَقَالَتْ يَا رَسُولَ اَللَّهِ إِنَّ زَوْجِي قَالَ لِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي وَ كَانَ هَذَا اَلْقَوْلُ فِيمَا مَضَى يُحَرِّمُ اَلْمَرْأَةَ عَلَى زَوْجِهَا فَقَالَ لَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَيَّتُهَا اَلْمَرْأَةُ مَا أَظُنُّكِ إِلاَّ وَ قَدْ حَرُمْتِ عَلَيْهِ" فَرَفَعَتِ اَلْمَرْأَةُ يَدَهَا إِلَى اَلسَّمَاءِ فَقَالَتْ أَشْكُو إِلَيْكَ فِرَاقَ زَوْجِي فَأَنْزَلَ اَللَّهُ عَزَّ وَ جَلَّ يَا مُحَمَّدُ: قَدْ سَمِعَ اَللّٰهُ قَوْلَ اَلَّتِي تُجٰادِلُكَ فِي زَوْجِهٰا وَ تَشْتَكِي إِلَى اَللّٰهِ وَ اَللّٰهُ يَسْمَعُ تَحٰاوُرَكُمٰا إِنَّ اَللّٰهَ سَمِيعٌ بَصِيرٌ اَلَّذِينَ يُظٰاهِرُونَ مِنْكُمْ مِنْ نِسٰائِهِمْ مٰا هُنَّ أُمَّهٰاتِهِمْ إِنْ أُمَّهٰاتُهُمْ إِلاَّ اَللاّٰئِي وَلَدْنَهُمْ وَ إِنَّهُمْ لَيَقُولُونَ مُنْكَراً مِنَ اَلْقَوْلِ وَ زُوراً وَ إِنَّ اَللّٰهَ لَعَفُوٌّ غَفُورٌ ثُمَّ أَنْزَلَ اَللَّهُ عَزَّ وَ جَلَّ اَلْكَفَّارَةَ فِي ذَلِكَ فَقَالَ وَ اَلَّذِينَ يُظٰاهِرُونَ مِنْ نِسٰائِهِمْ ثُمَّ يَعُودُونَ لِمٰا قٰالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسّٰا ذٰلِكُمْ تُوعَظُونَ بِهِ وَ اَللّٰهُ بِمٰا تَعْمَلُونَ خَبِيرٌ فَمَنْ لَمْ يَجِدْ فَصِيٰامُ شَهْرَيْنِ مُتَتٰابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسّٰا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعٰامُ سِتِّينَ مِسْكِيناً ".
Muhammad ibn Abi Umayr narrated from Aban and others, from Abu Abdullah عليه السلام, who said: "During the time of the Messenger of Allah سبحانه وتعالى (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 you have become unlawful for me.' Khawlah went to the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) and said: 'O Messenger of Allah سبحانه وتعالى, my husband said to me, "You are to me as the back of my mother." This statement in the past used to make a wife unlawful for her husband.' The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said to her: 'O woman, I think you have indeed become unlawful for him.' She then raised her hands to the sky and said: 'I complain to You سبحانه وتعالى about the separation from my husband.' Allah سبحانه وتعالى, the Mighty and Majestic, revealed: 'Indeed, Allah سبحانه وتعالى has heard the statement of the woman who disputes with you concerning her husband and complains to Allah سبحانه وتعالى. And Allah سبحانه وتعالى hears your dialogue; indeed, Allah سبحانه وتعالى is All-Hearing, All-Seeing. Those among you who declare their wives unlawful to them (by ẓihar) are not their mothers. Their mothers are none but those who gave birth to them. And indeed, they utter an evil statement and a falsehood. But indeed, Allah سبحانه وتعالى is Pardoning and Forgiving'" (Surah Al-Mujadilah 58:1-2). Then Allah سبحانه وتعالى, the Mighty and Majestic, revealed the expiation for this, saying: 'And those who pronounce ẓihar from their wives and then wish to go back on what they said, must free a slave before they touch one another. This is what you are admonished with, and Allah سبحانه وتعالى is All-Aware of what you do. But whoever does not find [a slave to free] must fast for two consecutive months before they touch one another. And whoever is unable must feed sixty poor people'" (Surah Al-Mujadilah 58:3-4).
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ: "أَنَّهُ إِذَا لَمْ يَقْدِرْ عَلَى اَلْإِطْعَامِ تَصَدَّقَ بِمَا يُطِيقُ".
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."
- Ṣaḥīḥ al-Faqīh
وَ لَا يَقَعُ الظِّهَارُ عَلَى حَدِّ غَضَبٍ وَ لَا ظِهَارَ عَلَى مَنْ لَفَظَ بِالظِّهَارِ إِذَا لَمْ يَنْوِ بِهِ التَّحْرِيمَ وَ الْمَمْلُوكُ إِذَا ظَاهَرَ مِنِ امْرَأَتِهِ فَعَلَيْهِ نِصْفُ مَا عَلَى الْحُرِّ مِنَ الصِّيَامِ وَ لَيْسَ عَلَيْهِ عِتْقٌ وَ لَا صَدَقَةٌ لِأَنَّ الْمَمْلُوكَ لَا مَالَ لَهُ وَ إِذَا قَالَ الرَّجُلُ لِامْرَأَتِهِ هِيَ عَلَيْهِ كَبَعْضِ ذَوَاتِ الْمَحَارِمِ فَهُوَ ظِهَارٌ وَ إِذَا قَالَ الرَّجُلُ لِامْرَأَتِهِ هِيَ عَلَيْهِ كَظَهْرِ أُمِّهِ أَوْ كَبَطْنِهَا أَوْ كَيَدِهَا أَوْ كَرِجْلِهَا أَوْ كَكَعْبِهَا أَوْ كَشَعْرِهَا أَوْ كَشَيْءٍ مِنْ جَسَدِهَا يَنْوِي بِذَلِكَ التَّحْرِيمَ فَهُوَ ظِهَارٌ كَذَلِكَ ذَكَرَهُ إِبْرَاهِيمُ بْنُ هَاشِمٍ فِي نَوَادِرِهِ.
Ẓihar does not take effect if it is uttered in a state of anger, nor does it apply if the man pronounces ẓihar without intending to make his wife unlawful to him. If a slave performs ẓihar against his wife, he is required to fast for half the period that a free man must fast, and he is not obligated to free a slave or give charity because a slave owns no wealth. If a man says to his wife, "You are to me like some of my female relatives who are permanently unlawful to me," it is considered ẓihar. Likewise, if a man says to his wife, "You are to me as the back of my mother," or "like her stomach," or "like her hand," or "like her leg," or "like her ankle," or "like her hair," or "like any part of her body," with the intention of making her unlawful to him, it is also regarded as ẓihar. This was mentioned by Ibrahim ibn Hashim in his book Nawadir.
وَ رَوَى اِبْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ ظَاهَرَ مِنِ اِمْرَأَتِهِ ثُمَّ طَلَّقَهَا تَطْلِيقَةً قَالَ "إِذَا هُوَ طَلَّقَهَا تَطْلِيقَةً فَقَدْ بَطَلَ اَلظِّهَارُ وَ هَدَمَ اَلطَّلاَقُ اَلظِّهَارَ" فَقُلْتُ لَهُ فَلَهُ أَنْ يُرَاجِعَهَا قَالَ "نَعَمْ هِيَ اِمْرَأَتُهُ فَإِنْ رَاجَعَهَا وَجَبَ عَلَيْهِ مَا يَجِبُ عَلَى اَلْمُظَاهِرِ "مِنْ قَبْلِ أَنْ يَتَمَاسّٰا" " قُلْتُ فَإِنْ تَرَكَهَا حَتَّى يَحِلَّ أَجَلُهَا وَ تَمْلِكَ نَفْسَهَا ثُمَّ تَزَوَّجَهَا بَعْدَ ذَلِكَ هَلْ يَلْزَمُهُ اَلظِّهَارُ "مِنْ قَبْلِ أَنْ يَتَمَاسّٰا" قَالَ "لاَ قَدْ بَانَتْ مِنْهُ وَ مَلَكَتْ نَفْسَهَا" قُلْتُ فَإِنْ ظَاهَرَ مِنْهَا فَلَمْ يَمَسَّهَا وَ تَرَكَهَا لاَ يَمَسَّهَا إِلاَّ أَنَّهُ يَرَاهَا مُتَجَرِّدَةً مِنْ غَيْرِ أَنْ يَمَسَّهَا هَلْ يَلْزَمُهُ فِي ذَلِكَ شَيْءٌ قَالَ "هِيَ اِمْرَأَتُهُ وَ لَيْسَ بِمُحَرَّمٍ عَلَيْهِ مُجَامَعَتُهَا وَ لَكِنْ يَجِبُ عَلَيْهِ مَا يَجِبُ عَلَى اَلْمُظَاهِرِ قَبْلَ أَنْ يُجَامِعَهَا وَ هِيَ اِمْرَأَتُهُ " قُلْتُ فَإِنْ رَفَعَتْهُ إِلَى اَلسُّلْطَانِ فَقَالَتْ إِنَّ هَذَا زَوْجِي قَدْ ظَاهَرَ مِنِّي وَ قَدْ أَمْسَكَنِي لاَ يَمَسُّنِي مَخَافَةَ أَنْ يَجِبَ عَلَيْهِ مَا يَجِبُ عَلَى اَلْمُظَاهِرِ فَقَالَ "لَيْسَ يَجِبُ عَلَيْهِ أَنْ يُجْبِرَهُ عَلَى اَلْعِتْقِ وَ اَلصِّيَامِ وَ اَلْإِطْعَامِ إِذَا لَمْ يَكُنْ لَهُ مَا يُعْتِقُ وَ لاَ يَقْوَى عَلَى اَلصِّيَامِ وَ لاَ يَجِدُ مَا يَتَصَدَّقُ بِهِ وَ إِنْ كَانَ يَقْدِرُ عَلَى أَنْ يُعْتِقَ فَإِنَّ عَلَى اَلْإِمَامِ أَنْ يُجْبِرَهُ عَلَى اَلْعِتْقِ وَ اَلصَّدَقَةِ مِنْ قَبْلِ أَنْ يَمَسَّهَا وَ مِنْ بَعْدِ أَنْ يَمَسَّهَا".
Ibn Mahbub narrated from Abu Ayyub Al-Khazzaz, from Burayd ibn Mu'awiyah, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام about a man who declared ẓihar (a form of divorce by comparison) against his wife and then divorced her with one divorce. Imam عليه السلام said: "If he divorces her with one divorce, the ẓihar becomes nullified, and the divorce cancels the ẓihar." I asked: "Can he take her back?" Imam عليه السلام replied: "Yes, she is still his wife. However, if he takes her back, he must fulfill the obligation required of one who has performed ẓihar before engaging in intercourse with her." I asked: "If he leaves her until her waiting period (iddah) ends and she gains full control over herself, and then he marries her again afterward, is he still bound by the previous ẓihar before engaging in intercourse?" Imam عليه السلام replied: "No, she has been completely separated from him and has gained control over herself." I asked: "If he declared ẓihar against her but did not have intercourse with her and left her without touching her, although he still saw her uncovered, does anything become obligatory upon him in this case?" Imam عليه السلام said: "She is his wife, and it is not forbidden for him to have intercourse with her. However, he must fulfill what is required of one who has performed ẓihar before having intercourse with her, as she remains his wife." I asked: "If she complains to the authorities, saying, 'This is my husband who has declared ẓihar against me but holds on to me without touching me out of fear of the obligation that comes with ẓihar,' what is to be done?" Imam عليه السلام said: "It is not obligatory for the authority to compel him to free a slave, fast, or feed the poor if he has nothing to free, cannot fast, and does not have the means to give charity. However, if he is capable of freeing a slave, then it is upon the Imam to compel him to free a slave or give charity before he touches her or after he has done so."
- Ṣaḥīḥ al-Faqīh, p. 299
وَ رَوَى أَبَانٌ عَنِ اَلْحَسَنِ اَلصَّيْقَلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُظَاهِرُ مِنِ اِمْرَأَتِهِ قَالَ "فَيُكَفِّرُ" قُلْتُ فَإِنَّهُ وَاقَعَ مِنْ قَبْلِ أَنْ يُكَفِّرَ قَالَ "فَقَدْ أَتَى حَدّاً مِنْ حُدُودِ اَللَّهِ فَلْيَسْتَغْفِرِ اَللَّهَ وَ لْيَكُفَّ حَتَّى يُكَفِّرَ ".
Aban narrated from Al-Hasan Al-Sayqal who said: I asked Abu Abdullah عليه السلام about a man who performs ẓihar (a form of divorce by comparison) against his wife. Imam عليه السلام said: "He must offer expiation." I asked: "What if he engages in intercourse with her before offering expiation?" Imam عليه السلام replied: "Then he has violated one of Allah's سبحانه وتعالى limits. He must seek Allah's سبحانه وتعالى forgiveness and abstain until he fulfills the expiation."
- Ṣaḥīḥ al-Faqīh
قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ يَعْنِي فِي الظِّهَارِ الَّذِي يَكُونُ بِشَرْطٍ فَأَمَّا الظِّهَارُ الَّذِي لَيْسَ بِشَرْطٍ فَمَتَى جَامَعَ صَاحِبَهُ مِنْ قَبْلِ أَنْ يُكَفِّرَ لَزِمَتْهُ كَفَّارَةٌ أُخْرَى كَمَا ذَكَرْتُهُ وَ مَتَى طَلَّقَ الْمُظَاهِرُ امْرَأَتَهُ سَقَطَتْ عَنْهُ الْكَفَّارَةُ فَإِذَا رَاجَعَهَا لَزِمَتْهُ فَإِنْ تَرَكَهَا حَتَّى يَحِلَّ أَجَلُهَا وَ تَزَوَّجَهَا رَجُلٌ آخَرُ وَ طَلَّقَهَا أَوْ مَاتَ عَنْهَا ثُمَّ تَزَوَّجَهَا وَ دَخَلَ بِهَا لَمْ تَلْزَمْهُ الْكَفَّارَةُ وَ يُجْزِي فِي كَفَّارَةِ الظِّهَارِ صَبِيٌّ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ.
The author of this book, may Allah سبحانه وتعالى have mercy on him, explained that this ruling applies to ẓihar that is conditional. However, in the case of ẓihar that is unconditional, if the man engages in intercourse with his wife before offering expiation, an additional expiation becomes obligatory upon him, as previously mentioned. If a man who has performed ẓihar divorces his wife, the obligation of expiation is lifted. However, if he takes her back, the expiation becomes obligatory upon him again. But if he leaves her until her waiting period (iddah) ends and she marries another man who then divorces her or dies, and the first husband remarries her and consummates the marriage, the expiation is no longer required. Additionally, a child born into Islam is sufficient for fulfilling the expiation of ẓihar (in the case where freeing a slave is the expiation).
وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ ظَاهَرَ مِنِ اِمْرَأَتِهِ ثَلاَثَ مَرَّاتٍ فَقَالَ "يُكَفِّرُ ثَلاَثَ مَرَّاتٍ" قُلْتُ إِنْ وَاقَعَ قَبْلَ أَنْ يُكَفِّرَ قَالَ "يَسْتَغْفِرُ اَللَّهَ وَ يُمْسِكُ حَتَّى يُكَفِّرَ".
Hammad narrated from Al-Halabi who said: I asked Abu Abdullah عليه السلام about a man who declared ẓihar (a form of divorce by comparison) against his wife three times. Imam عليه السلام said: "He must offer expiation three times." I asked: "What if he engages in intercourse with her before offering the expiation?" Imam عليه السلام replied: "He must seek Allah's سبحانه وتعالى forgiveness and abstain until he completes the expiation."
- Ṣaḥīḥ al-Faqīh
وَ - سَأَلَهُ مُحَمَّدُ بْنُ مُسْلِمٍ: عَنْ رَجُلٍ ظَاهَرَ مِنِ اِمْرَأَتِهِ خَمْسَ مَرَّاتٍ أَوْ أَكْثَرَ فَقَالَ "قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "مَكَانَ كُلِّ مَرَّةٍ كَفَّارَةٌ" ".
Muhammad ibn Muslim asked Imam عليه السلام about a man who declared ẓihar (a form of divorce by comparison) against his wife five times or more. Imam عليه السلام replied: "Imam Ali ibn Abi Talib عليه السلام said: 'For every instance, there is a separate expiation.'"
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَهُ جَمِيلُ بْنُ دَرَّاجٍ: عَنِ اَلظِّهَارِ مَتَى يَقَعُ عَلَى صَاحِبِهِ فِيهِ اَلْكَفَّارَةُ فَقَالَ "إِذَا أَرَادَ أَنْ يُوَاقِعَ اِمْرَأَتَهُ" قُلْتُ فَإِنْ طَلَّقَهَا قَبْلَ أَنْ يُوَاقِعَهَا أَ عَلَيْهِ كَفَّارَةٌ فَقَالَ "لاَ سَقَطَتِ اَلْكَفَّارَةُ عَنْهُ" قُلْتُ فَإِنْ صَامَ فَمَرِضَ فَأَفْطَرَ أَ يَسْتَقْبِلُ أَوْ يُتِمُّ مَا بَقِيَ عَلَيْهِ فَقَالَ "إِنْ صَامَ شَهْراً ثُمَّ مَرِضَ اِسْتَقْبَلَ فَإِنْ زَادَ عَلَى اَلشَّهْرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَيْهِ " قَالَ وَ قَالَ "اَلْحُرُّ وَ اَلْمَمْلُوكُ سَوَاءٌ غَيْرَ أَنَّ عَلَى اَلْمَمْلُوكِ نِصْفَ مَا عَلَى اَلْحُرِّ مِنَ اَلْكَفَّارَةِ".
Jamil ibn Darraj asked Imam عليه السلام about ẓihar and when the obligation of expiation becomes due upon the one who declares it. Imam عليه السلام 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 عليه السلام said: "No, the expiation is no longer required." I then asked: "If he begins fasting (as expiation) but becomes ill and breaks his fast, must he start over or continue from where he left off?" Imam عليه السلام replied: "If he fasted for a month and then became ill, he must start over. But if he fasted more than a month by a day or two, he should continue from where he left off." Imam عليه السلام also said: "The ruling for a free man and a slave is the same, except that a slave is obligated to fulfill half of what is required from a free man in terms of expiation."
- Ṣaḥīḥ al-Faqīh, p. 300
وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنْ ظَاهَرَ رَجُلٌ فِي شَعْبَانَ وَ لَمْ يَجِدْ مَا يُعْتِقُ قَالَ "يَنْتَظِرُ حَتَّى يَصُومَ شَهْرَ رَمَضَانَ ثُمَّ يَصُومُ "شَهْرَيْنِ مُتَتٰابِعَيْنِ" فَإِنْ ظَاهَرَ وَ هُوَ مُسَافِرٌ يَنْظُرُ حَتَّى يَقْدَمَ وَ إِنْ صَامَ فَأَصَابَ مَالاً فَلْيَمْضِ فِي اَلَّذِي اِبْتَدَأَ فِيهِ".
Muhammad ibn Muslim narrated from one of the two Imams (peace be upon them) who said: I asked Imam عليه السلام: "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 عليه السلام replied: "He should wait until he fasts the month of Ramadan and then fast two consecutive months afterward. If he performs ẓihar while he is traveling, he should wait until he returns. And if he begins fasting and then acquires wealth, he should continue with what he had already started."
- Ṣaḥīḥ al-Faqīh, p. 300
وَ رَوَى سَمَاعَةُ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "جَاءَ رَجُلٌ إِلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ يَا رَسُولَ اَللَّهِ ظَاهَرْتُ مِنِ اِمْرَأَتِي فَقَالَ "اِذْهَبْ فَأَعْتِقْ رَقَبَةً" فَقَالَ لَيْسَ عِنْدِي فَقَالَ "اِذْهَبْ فَصُمْ "شَهْرَيْنِ مُتَتٰابِعَيْنِ" " فَقَالَ لاَ أَقْوَى فَقَالَ "اِذْهَبْ فَأَطْعِمْ "سِتِّينَ مِسْكِيناً" " قَالَ لَيْسَ عِنْدِي فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَنَا أَتَصَدَّقُ عَنْكَ" " قَالَ "فَأَعْطَاهُ تَمْراً لِإِطْعَامِ سِتِّينَ مِسْكِيناً فَقَالَ "اِذْهَبْ فَتَصَدَّقْ بِهِ" فَقَالَ وَ اَلَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً مَا أَعْلَمُ أَنَّ بَيْنَ لاَبَتَيْهَا أَحَداً أَحْوَجَ إِلَيْهِ مِنِّي وَ مِنْ عِيَالِي فَقَالَ "اِذْهَبْ فَكُلْ وَ أَطْعِمْ عِيَالَكَ" ".
Sama'ah narrated from Abu Basir, who said: I heard Abu Abdullah عليه السلام say: "A man came to the Prophet (peace be upon him and his family) and said: 'O Messenger of Allah سبحانه وتعالى, 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 صلى الله عليه وعلى آله وسلم said: 'Then go and fast for two consecutive months.' The man replied: 'I am not able to do so.' The Prophet صلى الله عليه وعلى آله وسلم said: 'Then go and feed sixty poor people.' The man replied: 'I do not have the means.' The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) then said: 'I will give charity on your behalf.'" He (peace be upon him and his family) gave him dates to feed sixty poor people and said: "Go and give this in charity." The man said: "By the One who sent you with the truth as a Prophet صلى الله عليه وعلى آله وسلم, I do not know anyone between these two mountains (of Madinah) who is more in need of this than me and my family." The Prophet (peace be upon him and his family) said: "Then go and feed your family with it."
- Ṣaḥīḥ al-Faqīh, p. 300
قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ هَذَا الْحَدِيثُ فِي الظِّهَارِ غَرِيبٌ نَادِرٌ لِأَنَّ الْمَشْهُورَ فِي هَذَا الْمَعْنَى فِي كَفَّارَةِ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ.
The author of this book, may Allah سبحانه وتعالى have mercy on him, commented: This narration regarding ẓihar is rare and uncommon because the well-known context for this type of expiation is related to the expiation for someone who breaks a fast in the month of Ramadan.
وَ فِي رِوَايَةِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ أَنَّ رَجُلاً قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ إِنِّي قُلْتُ لاِمْرَأَتِي أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي إِنْ خَرَجْتِ مِنْ بَابِ اَلْحُجْرَةِ 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".
In the narration of Al-Hasan ibn Ali ibn Faddal, a man said: I said to Abu Al-Hasan عليه السلام, "I told my wife, 'You are to me as the back of my mother if you leave the room,' and she left." Imam عليه السلام replied: "There is nothing upon you." I said: "But I am capable of offering expiation." Imam عليه السلام replied: "There is nothing upon you." I said: "I am capable of freeing one or even two slaves as expiation." Imam عليه السلام said: "There is nothing upon you, whether you are capable or not."
- Ṣaḥīḥ al-Faqīh
وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ آلَى مِنِ اِمْرَأَتِهِ وَ ظَاهَرَ فِي كَلِمَةٍ وَاحِدَةٍ قَالَ "عَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ".
In the narration of Al-Sakuni, he said that Imam Ali ibn Abi Talib عليه السلام 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 عليه السلام said: "He is obligated to offer only one expiation."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عَبْدُ اَللَّهِ بْنُ بُكَيْرٍ عَنْ حُمْرَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ قَالَ لِأَمَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي يُرِيدُ أَنْ يُرْضِيَ بِذَلِكَ اِمْرَأَتَهُ قَالَ "يَأْتِيهَا وَ لَيْسَ عَلَيْهَا وَ لاَ عَلَيْهِ شَيْءٌ".
Abdullah ibn Bukayr narrated from Humran who said: I asked Abu Abdullah عليه السلام 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 عليه السلام replied: "He may approach her (the slave), and there is nothing upon her or upon him."
- Ṣaḥīḥ al-Faqīh, p. 301
وَ رَوَى أَيُّوبُ بْنُ نُوحٍ عَنْ صَفْوَانَ عَنِ اِبْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلْمُظَاهِرُ إِذَا صَامَ شَهْراً وَ صَامَ مِنَ اَلشَّهْرِ اَلْآخَرِ يَوْماً فَقَدْ وَاصَلَ فَإِنْ شَاءَ فَلْيَقْضِ مُتَفَرِّقاً وَ إِنْ شَاءَ فَلْيُعْطِ لِكُلِّ يَوْمٍ مُدّاً مِنْ طَعَامٍ".
Ayyub ibn Nuh narrated from Safwan, from Ibn Uyaynah, from Abu Abdullah عليه السلام, who said: "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 each remaining day."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى زِيَادُ بْنُ اَلْمُنْذِرِ عَنْ أَبِي اَلْوَرْدِ: أَنَّهُ سُئِلَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا عِنْدَهُ عَنْ رَجُلٍ قَالَ لاِمْرَأَتِهِ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي مِائَةَ مَرَّةٍ، فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "يُطِيقُ لِكُلِّ مَرَّةٍ عِتْقَ نَسَمَةٍ" فَقَالَ لاَ قَالَ "يُطِيقُ إِطْعَامَ "سِتِّينَ مِسْكِيناً" مِائَةَ مَرَّةٍ" قَالَ لاَ قَالَ "فَيُطِيقُ صِيَامَ "شَهْرَيْنِ مُتَتٰابِعَيْنِ" مِائَةَ مَرَّةٍ" قَالَ لاَ قَالَ "يُفَرَّقُ بَيْنَهُمَا ".
Ziyad ibn al-Mundhir narrated from Abu al-Ward that Abu Jafar Imam Muhammad ibn Ali Al-Baqir عليه السلام 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 عليه السلام said: "Is he able to free a slave for each time?" The man replied: "No." Imam عليه السلام said: "Is he able to feed sixty needy people for each time?" The man replied: "No." Imam عليه السلام said: "Is he able to fast for two consecutive months for each time?" The man replied: "No." Imam عليه السلام then said: "They should be separated."
- Ṣaḥīḥ al-Faqīh
وَ فِي رِوَايَةِ اِبْنِ فَضَّالٍ عَنْ غِيَاثٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ ظَاهَرَ مِنْ أَرْبَعِ نِسْوَةٍ قَالَ "عَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ".
In the narration of Ibn Faddal from Ghiyath, from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام from his father, Imam Muhammad ibn Ali Al-Baqir عليه السلام (peace be upon them), it is reported that Imam Ali ibn Abi Talib عليه السلام said regarding a man who performed ẓihar (a form of divorce by comparison) against four wives: "He is obligated to offer only one expiation."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "لاَ يَقَعُ ظِهَارٌ عَنْ طَلاَقٍ وَ لاَ طَلاَقٌ عَنْ ظِهَارٍ".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Ẓihar (a form of divorce by comparison) does not count as a divorce, nor does divorce count as ẓihar."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ يَكُونُ ظِهَارٌ فِي يَمِينٍ وَ لاَ فِي إِضْرَارٍ وَ لاَ فِي غَضَبٍ وَ لاَ يَكُونُ ظِهَارٌ إِلاَّ عَلَى طُهْرٍ بِغَيْرِ جِمَاعٍ بِشَهَادَةِ شَاهِدَيْنِ مُسْلِمَيْنِ ".
Al-Hasan ibn Mahbub narrated from Abu Walad, from Humran, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام, who said: "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."
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَ عَمَّارُ بْنُ مُوسَى اَلسَّابَاطِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلظِّهَارِ اَلْوَاجِبِ قَالَ "اَلَّذِي يُرِيدُ بِهِ اَلرَّجُلُ اَلظِّهَارَ بِعَيْنِهِ".
Ammar ibn Musa Al-Sabati asked Abu Abdullah عليه السلام about the obligatory ẓihar (a form of divorce by comparison). Imam عليه السلام replied: "It is when a man explicitly intends by his statement to perform ẓihar itself."
- Ṣaḥīḥ al-Faqīh
وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: "إِذَا قَالَتِ اَلْمَرْأَةُ زَوْجِي عَلَيَّ كَظَهْرِ أُمِّي فَلاَ كَفَّارَةَ عَلَيْهَا".
In the narration of Al-Sakuni, it is reported that Commander of the Faithful عليه السلام said: "If a woman says, 'My husband is to me as the back of my mother,' there is no expiation upon her."
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَ إِسْحَاقُ بْنُ عَمَّارٍ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُظَاهِرُ مِنْ جَارِيَتِهِ فَقَالَ "اَلْحُرَّةُ وَ اَلْأَمَةُ فِي هَذَا سَوَاءٌ".
Ishaq ibn Ammar asked Abu Ibrahim (Imam Musa ibn Jafar Al-Kadhim عليه السلام) about a man who performs ẓihar (a form of divorce by comparison) against his female slave. Imam عليه السلام replied: "In this matter, a free woman and a bondwoman are the same."
- Ṣaḥīḥ al-Faqīh, p. 301
وَ سَأَلَ مُحَمَّدُ بْنُ حُمْرَانَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمَمْلُوكِ أَ عَلَيْهِ ظِهَارٌ فَقَالَ "عَلَيْهِ نِصْفُ مَا عَلَى اَلْحُرِّ مِنْ صَوْمِ شَهْرٍ وَ لَيْسَ عَلَيْهِ كَفَّارَةٌ مِنْ صَدَقَةٍ وَ لاَ عِتْقٍ".
Muhammad ibn Humran asked Abu Abdullah عليه السلام about whether a slave is obligated to perform ẓihar (a form of divorce by comparison). Imam عليه السلام 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 charity or the freeing of a slave."
- Ṣaḥīḥ al-Faqīh, p. 301
وَ فِي رِوَايَةِ اَلسَّكُونِيِّ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: "أُمُّ اَلْوَلَدِ تُجْزِي فِي اَلظِّهَارِ".
In the narration of Al-Sakuni, it is reported that Imam Ali ibn Abi Talib عليه السلام said: "The umm al-walad (woman who has borne her master's child) is included in the ruling of ẓihar."
- Ṣaḥīḥ al-Faqīh
Commentary #1