رَوَى الْعَلَاءُ عَنْ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: «لَا تُنْكَحُ ذَوَاتُ الْآبَاءِ مِنَ الْأَبْكَارِ إِلَّا بِإِذْنِ آبَائِهِنَّ».
Al-Ala' narrated from Ibn Abi Ya'fur, who reported from Abu Abdillah (a.s) that he said: "Virgin daughters who have fathers should not be married except with the permission of their fathers."
وَ سَأَلَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلصَّبِيَّةِ يُزَوِّجُهَا أَبُوهَا ثُمَّ يَمُوتُ وَ هِيَ صَغِيرَةٌ ثُمَّ تَكْبَرُ قَبْلَ أَنْ يَدْخُلَ بِهَا زَوْجُهَا أَ يَجُوزُ عَلَيْهَا اَلتَّزْوِيجُ أَمِ اَلْأَمْرُ إِلَيْهَا فَقَالَ "يَجُوزُ عَلَيْهَا تَزْوِيجُ أَبِيهَا".
Muhammad ibn Isma'il ibn Bazi' asked Imam Ali ibn Musa Ar-Ridha (a.s) about a young girl who was married off by her father, and then the father died while she was still a child. When she grew older, before her husband consummated the marriage, does the marriage remain valid, or is the matter in her hands? Imam (a.s) replied: "The marriage performed by her father is valid for her."
وَ رَوَى اِبْنُ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْجَارِيَةُ يُرِيدُ أَبُوهَا أَنْ يُزَوِّجَهَا مِنْ رَجُلٍ وَ يُرِيدُ جَدُّهَا أَنْ يُزَوِّجَهَا مِنْ رَجُلٍ آخَرَ فَقَالَ "اَلْجَدُّ أَوْلَى بِذَلِكَ إِنْ لَمْ يَكُنِ اَلْأَبُ زَوَّجَهَا مِنْ قَبْلِهِ".
Ibn Bukayr narrated from Ubayd ibn Zurarah who said: I asked Abu Abdullah (a.s) about a young girl whose father wishes to marry her to one man, while her grandfather wishes to marry her to another man. Imam (a.s) said: "The grandfather has more right in this matter if the father has not already married her off before him."
وَ فِي رِوَايَةِ هِشَامِ بْنِ سَالِمٍ وَ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِذَا زَوَّجَ اَلْأَبُ وَ اَلْجَدُّ كَانَ اَلتَّزْوِيجُ لِلْأَوَّلِ فَإِنْ كَانَا زَوَّجَا فِي حَالٍ وَاحِدَةٍ فَالْجَدُّ أَوْلَى".
Hisham ibn Salim and Muhammad ibn Hakim narrated from Abu Abdullah (a.s) who said: "If the father and the grandfather both arrange the marriage, the marriage arranged by the first one will take precedence. However, if both arranged the marriage simultaneously, then the grandfather has greater authority."
قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ لَا وِلَايَةَ لِأَحَدٍ عَلَى الْمَرْأَةِ إِلَّا لِأَبِيهَا مَا لَمْ تَتَزَوَّجْ وَ كَانَتْ بِكْراً فَإِنْ كَانَتْ ثَيِّباً فَلَا يَجُوزُ عَلَيْهَا تَزْوِيجُ أَبِيهَا إِلَّا بِأَمْرِهَا وَ إِنْ كَانَ لَهَا أَبٌ وَ جَدٌّ فَلِلْجَدِّ عَلَيْهَا وِلَايَةٌ مَا دَامَ أَبُوهَا حَيّاً لِأَنَّهُ يَمْلِكُ وَلَدَهُ وَ مَا مَلَكَ فَإِذَا مَاتَ الْأَبُ لَمْ يُزَوِّجْهَا الْجَدُّ إِلَّا بِإِذْنِهَا.
The compiler of this book, may Allah (swt) have mercy on him, stated: No one has authority over a woman except her father as long as she has not married and remains a virgin. If she is no longer a virgin, then her father cannot arrange her marriage without her consent. If she has both a father and a grandfather, the grandfather has authority over her as long as the father is alive, because the father has authority over his children and what they own. However, if the father dies, the grandfather cannot arrange her marriage except with her permission.
وَ رَوَى حَنَانُ بْنُ سَدِيرٍ عَنْ مُسْلِمِ بْنِ بَشِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ اِمْرَأَةً وَ لَمْ يُشْهِدْ فَقَالَ "أَمَّا فِيمَا بَيْنَهُ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ عَلَيْهِ شَيْءٌ وَ لَكِنْ إِنْ أَخَذَهُ سُلْطَانٌ جَائِرٌ عَاقَبَهُ".
Hanan ibn Sadir narrated from Muslim ibn Bashir, who reported from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s). He said: I asked him about a man who married a woman without witnesses. Imam (a.s) replied: "As far as what is between him and Allah (swt), the Exalted, there is nothing against him. However, if a tyrannical ruler were to apprehend him, he would punish him."
وَ رُوِيَ عَنْ عَبْدِ اَلْحَمِيدِ بْنِ عَوَّاضٍ عَنْ عَبْدِ اَلْخَالِقِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ اَلثَّيِّبِ تَخْطُبُ إِلَى نَفْسِهَا قَالَ "هِيَ أَمْلَكُ بِنَفْسِهَا تُوَلِّي أَمْرَهَا مَنْ شَاءَتْ إِذَا كَانَ كُفْواً بَعْدَ أَنْ تَكُونَ قَدْ نَكَحَتْ زَوْجاً قَبْلَ ذَلِكَ ".
It is narrated from Abdul Hamid ibn Awad, who reported from Abdul Khaliq, that he said: I asked Abu Abdullah (a.s) about a previously married woman (thayyib) who arranges her own marriage proposal. He replied: "She has full authority over herself. She may entrust her affairs to whomever she wishes, provided he is a suitable match, as long as she has been married to a husband prior to this."
وَ رَوَى دَاوُدُ بْنُ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ يُرِيدُ أَنْ يُزَوِّجَ أُخْتَهُ قَالَ "يُؤَامِرُهَا فَإِنْ سَكَتَتْ فَهُوَ إِقْرَارُهَا وَ إِنْ أَبَتْ لَمْ يُزَوِّجْهَا فَإِنْ قَالَتْ زَوِّجْنِي فُلاَناً فَلْيُزَوِّجْهَا مِمَّنْ تَرْضَى وَ اَلْيَتِيمَةُ فِي حَجْرِ اَلرَّجُلِ لاَ يُزَوِّجُهَا إِلاَّ مِمَّنْ تَرْضَى".
It is narrated by Dawood ibn Sirhan from Abu Abdullah (a.s) that he said regarding a man who wishes to arrange the marriage of his sister: "He should consult her. If she remains silent, it is her consent, but if she refuses, he should not marry her off. If she says, 'Marry me to so-and-so,' then he should marry her to someone she approves of. As for an orphan girl under the care of a man, he should not marry her off except to someone she is pleased with."
وَ رَوَى اَلْفُضَيْلُ بْنُ يَسَارٍ وَ مُحَمَّدُ بْنُ مُسْلِمٍ وَ زُرَارَةُ وَ بُرَيْدُ بْنُ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلْمَرْأَةُ اَلَّتِي قَدْ مَلَكَتْ نَفْسَهَا غَيْرَ اَلسَّفِيهَةِ وَ لاَ اَلْمُوَلَّى عَلَيْهَا تَزْوِيجُهَا بِغَيْرِ وَلِيٍّ جَائِزٌ ".
It is narrated by Al-Fudhayl ibn Yasar, Muhammad ibn Muslim, Zurara, and Burayd ibn Muawiyah from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "A woman who has control over herself, is neither foolish nor under guardianship, her marriage without a guardian is permissible."
وَ خَطَبَ أَبُو طَالِبٍ رَحِمَهُ اَللَّهُ لَمَّا تَزَوَّجَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ، خَدِيجَةَ بِنْتَ خُوَيْلِدٍ رَحِمَهَا اَللَّهُ بَعْدَ أَنْ خَطَبَهَا إِلَى أَبِيهَا وَ مِنَ اَلنَّاسِ مَنْ يَقُولُ إِلَى عَمِّهَا فَأَخَذَ بِعِضَادَتَيِ اَلْبَابِ وَ مَنْ شَاهَدَهُ مِنْ قُرَيْشٍ حُضُورٌ فَقَالَ اَلْحَمْدُ لِلَّهِ اَلَّذِي جَعَلَنَا مِنْ زَرْعِ إِبْرَاهِيمَ وَ ذُرِّيَّةِ إِسْمَاعِيلَ وَ جَعَلَ لَنَا بَيْتاً مَحْجُوجاً وَ "حَرَماً آمِناً يُجْبىٰ إِلَيْهِ ثَمَرٰاتُ كُلِّ شَيْءٍ" وَ جَعَلَنَا اَلْحُكَّامَ عَلَى اَلنَّاسِ فِي بَلَدِنَا اَلَّذِي نَحْنُ فِيهِ ثُمَّ إِنَّ اِبْنَ أَخِي مُحَمَّدَ بْنَ عَبْدِ اَللَّهِ بْنِ عَبْدِ اَلْمُطَّلِبِ لاَ يُوزَنُ بِرَجُلٍ مِنْ قُرَيْشٍ إِلاَّ رَجَحَ وَ لاَ يُقَاسُ بِأَحَدٍ مِنْهُمْ إِلاَّ عَظُمَ عَنْهُ وَ إِنْ كَانَ فِي اَلْمَالِ قَلَّ فَإِنَّ اَلْمَالَ رِزْقٌ حَائِلٌ وَ ظِلٌّ زَائِلٌ وَ لَهُ فِي خَدِيجَةَ رَغْبَةٌ وَ لَهَا فِيهِ رَغْبَةٌ وَ اَلصَّدَاقُ مَا سَأَلْتُمْ عَاجِلُهُ وَ آجِلُهُ مِنْ مَالِي وَ لَهُ خَطَرٌ عَظِيمٌ وَ شَأْنٌ رَفِيعٌ وَ لِسَانٌ شَافِعٌ جَسِيمٌ فَزَوَّجَهُ وَ دَخَلَ بِهَا مِنَ اَلْغَدِ فَأَوَّلُ مَا حَمَلَتْ وَلَدَتْ عَبْدَ اَللَّهِ بْنَ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ.
When Abu Talib (a.s), may Allah (swt) have mercy upon him, arranged the marriage of the Prophet Muhammad (peace and blessings be upon him and his family) to Khadijah bint Khuwaylid (s.a), may Allah (swt) have mercy upon her, after proposing to her through her father, or as some say, through her uncle. Abu Talib (a.s), stood by the doorposts, addressing the gathering of Quraysh who were present. Abu Talib (a.s) began by praising Allah (swt), saying: "All praise is due to Allah (swt), who made us from the progeny of Ibrahim and the descendants of Isma'il, who established for us a sacred house that is frequented (by pilgrims) and a secure sanctuary to which the fruits of all things are brought. He (swt) has made us the rulers over the people in our land. My nephew, Muhammad ibn Abdullah ibn Abdul-Muttalib (saws), cannot be compared to any man of Quraysh except that He (saws) surpasses them in virtue, nor can He (saws) be equated with anyone except that He (saws) holds greater honor than them. Though He (saws) may possess little wealth, wealth is merely a fleeting provision and a transient shade. He (saws) has an interest in Khadijah (s.a), and she (s.a) has an interest in Him (a.s). The dowry, whether its immediate or deferred portion, will be paid from my wealth. He (saws) holds a great position, a lofty status, and an eloquent and persuasive tongue." Following this address, Khadijah (s.a) was married to the Prophet (peace and blessings be upon him and his family), and He (saws) consummated the marriage the following day. The first child she (s.a) bore for Him (saws) was Abdullah ibn Muhammad (peace and blessings be upon him and his family).
وَ لَمَّا تَزَوَّجَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ اِبْنَةَ اَلْمَأْمُونِ خَطَبَ لِنَفْسِهِ فَقَالَ " اَلْحَمْدُ لِلَّهِ مُتِمِّ اَلنِّعَمِ بِرَحْمَتِهِ وَ اَلْهَادِي إِلَى شُكْرِهِ بِمَنِّهِ وَ صَلَّى اَللَّهُ عَلَى مُحَمَّدٍ خَيْرِ خَلْقِهِ اَلَّذِي جَمَعَ فِيهِ مِنَ اَلْفَضْلِ مَا فَرَّقَهُ فِي اَلرُّسُلِ قَبْلَهُ وَ جَعَلَ تُرَاثَهُ إِلَى مَنْ خَصَّهُ بِخِلاَفَتِهِ وَ سَلَّمَ تَسْلِيماً وَ هَذَا أَمِيرُ اَلْمُؤْمِنِينَ زَوَّجَنِي اِبْنَتَهُ عَلَى مَا فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ لِلْمُسْلِمَاتِ عَلَى اَلْمُؤْمِنِينَ مِنْ إِمْسَاكٍ بِمَعْرُوفٍ أَوْ تَسْرِيحٍ بِإِحْسَانٍ وَ بَذَلْتُ لَهَا مِنَ اَلصَّدَاقِ مَا بَذَلَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لِأَزْوَاجِهِ وَ هُوَ اِثْنَتَا عَشْرَةَ أُوقِيَّةً وَ نَشٌّ وَ عَلَيَّ تَمَامُ اَلْخَمْسِمِائَةِ وَ قَدْ نَحَلْتُهَا مِنْ مَالِي مِائَةَ أَلْفٍ زَوَّجْتَنِي يَا أَمِيرَ اَلْمُؤْمِنِينَ" قَالَ بَلَى قَالَ "قَبِلْتُ وَ رَضِيتُ".
When Imam Abu Ja'far Muhammad ibn Ali al-Ridha (a.s) married the daughter of al-Ma'mun, Imam (a.s) delivered the following sermon for himself: "All praise is due to Allah (swt), the Completer of blessings through His (swt) mercy, and the Guide to gratitude through His (swt) favor. May Allah (swt) send blessings upon Muhammad (saws), the best of His (swt) creation, in whom He (swt) gathered all virtues that He (swt) distributed among the previous messengers, and He (swt) entrusted his inheritance to those whom He (swt) chose for his succession. May Allah (swt) grant him peace and blessings in abundance. Here stands (your political ruler) Commander of Faithful, who has married me to his daughter in accordance with what Allah (swt), the Almighty and Glorious, has ordained for Muslim women over believing men, either to retain them honorably or to release them kindly. I have offered her as a dowry what the Messenger of Allah (swt) (peace and blessings be upon him and his family) offered to his wives, which is twelve uqiyyah and a nashsh (approximately 500 dirhams). And I have added to it, from my own wealth, one hundred thousand (dirhams). O' (political ruler) Commander of the Faithful, you have married her to me, have you not?" He (al-Ma'mun) replied: "Yes." Imam (a.s) said: "I accept, and I am satisfied."
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "مَنْ تَزَوَّجَ اِمْرَأَةً وَ لَمْ يَنْوِ أَنْ يُوَفِّيَهَا صَدَاقَهَا فَهُوَ عِنْدَ اَللَّهِ عَزَّ وَ جَلَّ زَانٍ ".
Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whoever marries a woman and does not intend to pay her dowry is, in the sight of Allah (swt), the Almighty and Glorious, considered a fornicator."
وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: "إِنَّ أَحَقَّ اَلشُّرُوطِ أَنْ يُوفَى بِهَا مَا اِسْتَحْلَلْتُمْ بِهِ اَلْفُرُوجَ".
Imam Ali ibn Abi Talib (a.s) said: "Indeed, the most deserving of conditions to be fulfilled are those by which you make lawful access to private parts."
وَ السُّنَّةُ الْمُحَمَّدِيَّةُ فِي الصَّدَاقِ خَمْسُمِائَةِ دِرْهَمٍ فَمَنْ زَادَ عَلَى السُّنَّةِ رُدَّ إِلَى السُّنَّةِ فَإِنْ أَعْطَاهَا مِنَ الْخَمْسِمِائَةِ دِرْهَمٍ دِرْهَماً وَاحِداً أَوْ أَكْثَرَ مِنْ ذَلِكَ ثُمَّ دَخَلَ بِهَا فَلَا شَيْءَ لَهَا بَعْدَ ذَلِكَ إِنَّمَا لَهَا مَا أَخَذَتْ مِنْهُ قَبْلَ أَنْ يَدْخُلَ بِهَا - وَ كُلُّ مَا جَعَلَتْهُ الْمَرْأَةُ مِنْ صَدَاقِهَا دَيْناً عَلَى الرَّجُلِ فَهُوَ وَاجِبٌ لَهَا عَلَيْهِ فِي حَيَاتِهِ وَ بَعْدَ مَوْتِهِ أَوْ مَوْتِهَا وَ الْأَوْلَى أَنْ لَا يُطَالِبَ الْوَرَثَةُ بِمَا لَمْ تُطَالِبْ بِهِ الْمَرْأَةُ فِي حَيَاتِهَا وَ لَمْ تَجْعَلْهُ دَيْناً لَهَا عَلَى زَوْجِهَا وَ كُلُّ مَا دَفَعَهُ إِلَيْهَا وَ رَضِيَتْ بِهِ عَنْ صَدَاقِهَا قَبْلَ الدُّخُولِ بِهَا فَذَاكَ صَدَاقُهَا وَ إِنَّمَا صَارَ مَهْرُ السُّنَّةِ- خَمْسَمِائَةِ دِرْهَمٍ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْجَبَ عَلَى نَفْسِهِ أَنْ لَا يُكَبِّرَهُ مُؤْمِنٌ مِائَةَ تَكْبِيرَةٍ وَ لَا يُسَبِّحَهُ مِائَةَ تَسْبِيحَةٍ وَ لَا يُهَلِّلَهُ مِائَةَ تَهْلِيلَةٍ وَ لَا يُحَمِّدَهُ مِائَةَ تَحْمِيدَةٍ وَ لَا يُصَلِّيَ عَلَى النَّبِيِّ وَ آلِهِ ص مِائَةَ مَرَّةٍ ثُمَّ يَقُولَ اللَّهُمَّ زَوِّجْنِي مِنَ الْحُورِ الْعِينِ إِلَّا زَوَّجَهُ اللَّهُ حَوْرَاءَ مِنَ الْجَنَّةِ وَ جَعَلَ ذَلِكَ مَهْرَهَا وَ إِذَا زَوَّجَ الرَّجُلُ ابْنَتَهُ فَلَيْسَ لَهُ أَنْ يَأْكُلَ صَدَاقَهَا.
The Muhammadan tradition regarding the dowry is five hundred dirhams. Therefore, whoever exceeds this tradition should be reverted to it. If a man gives his wife one dirham or more from the five hundred dirhams, and then consummates the marriage, she is entitled only to what she has already received before consummation. Any amount that a woman stipulates as a debt upon her husband from her dowry remains obligatory for him to pay during his lifetime or after his death. However, it is preferable that the heirs do not demand what the woman did not claim during her lifetime, unless she had explicitly made it a debt upon her husband. Whatever the husband gives her, and she accepts as her dowry before consummation, is considered her dowry. The reason why the dowry of the Sunnah is set at five hundred dirhams is that Allah (swt), the Exalted, has decreed upon Himself that if a believer recites one hundred takbirs (Allahu Akbar), one hundred tasbihs (Subhan Allah (swt)), one hundred tahlils (La ilaha illa Allah (swt)), one hundred tahmids (Alhamdulillah), and sends blessings upon the Prophet and his family (peace be upon them) one hundred times, then asks Allah (swt) to marry him to one of the women of Paradise, Allah (swt) will indeed grant him a heavenly spouse and make that the dowry. Furthermore, if a man marries off his daughter, he is not entitled to consume her dowry.
