إِنَّ اللَّهَ تَعَالَى أَحَلَّ الْفَرْجَ لِعِلَلِ مَقْدُرَةِ الْعِبَادِ فِي الْقُوَّةِ عَلَى الْمَهْرِ وَ الْقُدْرَةِ عَلَى الْإِمْسَاكِ فَقَالَ فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى وَ ثُلاثَ وَ رُباعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً أَوْ ما مَلَكَتْ أَيْمانُكُمْ وَ قَالَ وَ مَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَناتِ الْمُؤْمِناتِ فَمِنْ ما مَلَكَتْ أَيْمانُكُمْ مِنْ فَتَياتِكُمُ الْمُؤْمِناتِ وَ قَالَ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَ لا جُناحَ عَلَيْكُمْ فِيما تَراضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ فَأَحَلَّ اللَّهُ الْفَرْجَ لِأَهْلِ الْقُوَّةِ عَلَى قَدْرِ قُوَّتِهِمْ عَلَى إِعْطَاءِ الْمَهْرِ وَ الْقُدْرَةِ عَلَى الْإِمْسَاكِ أَرْبَعَةً لِمَنْ قَدَرَ عَلَى ذَلِكَ وَ لِمَنْ دُونَهُ بِثَلَاثٍ وَ اثْنَتَيْنِ وَ وَاحِدَةٍ وَ مَنْ لَمْ يَقْدِرْ عَلَى وَاحِدَةٍ تَزَوَّجَ مِلْكَ الْيَمِينِ وَ إِذَا لَمْ يَقْدِرْ عَلَى إِمْسَاكِهَا وَ لَمْ يَقْدِرْ عَلَى تَزْوِيجِ الْحُرَّةِ وَ لَا عَلَى شِرَاءِ الْمَمْلُوكَةِ فَقَدْ أَحَلَّ اللَّهُ تَزْوِيجَ الْمُتْعَةِ بِأَيْسَرِ مَا يَقْدِرُ عَلَيْهِ مِنَ الْمَهْرِ وَ لَا لُزُومِ نَفَقَةٍ وَ أَغْنَى اللَّهُ كُلَّ فَرِيقٍ مِنْهُمْ بِمَا أَعْطَاهُمْ مِنَ الْقُوَّةِ عَلَى إِعْطَاءِ الْمَهْرِ وَ الْجِدَةِ فِي النَّفَقَةِ عَنِ الْإِمْسَاكِ وَ عَنِ الْإِمْسَاكِ عَنِ الْفُجُورِ وَ إِلَّا يُؤْتَوْا مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ فِي حُسْنِ الْمَعُونَةِ وَ إِعْطَاءِ الْقُوَّةِ وَ الدَّلَالَةِ عَلَى وَجْهِ الْحَلَالِ لَمَا أَعْطَاهُمْ مَا يَسْتَعِفُّونَ بِهِ عَنِ الْحَرَامِ فِيمَا أَعْطَاهُمْ وَ أَغْنَاهُمْ عَنِ الْحَرَامِ وَ بِمَا أَعْطَاهُمْ وَ بَيَّنَ لَهُمْ فَعِنْدَ ذَلِكَ وَضَعَ عَلَيْهِمُ الْحُدُودَ مِنَ الضَّرْبِ وَ الرَّجْمِ وَ اللِّعَانِ وَ الْفُرْقَةِ وَ لَوْ لَمْ يُغْنِ اللَّهُ كُلَّ فِرْقَةٍ مِنْهُمْ بِمَا جَعَلَ لَهُمُ السَّبِيلَ إِلَى وُجُوهِ الْحَلَالِ لَمَا وَضَعَ عَلَيْهِمْ حَدّاً مِنْ هَذِهِ الْحُدُودِ فَأَمَّا وَجْهُ التَّزْوِيجِ الدَّائِمِ وَ وَجْهُ مِلْكِ الْيَمِينِ فَهُوَ بَيِّنٌ وَاضِحٌ فِي أَيْدِي النَّاسِ لِكَثْرَةِ مُعَامَلَتِهِمْ بِهِ فِيمَا بَيْنَهُمْ وَ أَمَّا أَمْرُ الْمُتْعَةِ فَأَمْرٌ غَمَضَ عَلَى كَثِيرٍ لِعِلَّةِ نَهْيِ مَنْ نَهَى عَنْهُ وَ تَحْرِيمِهِ لَهَا وَ إِنْ كَانَتْ مَوْجُودَةً فِي التَّنْزِيلِ وَ مَأْثُورَةً فِي السُّنَّةِ الْجَامِعَةِ لِمَنْ طَلَبَ عِلَّتَهَا وَ أَرَادَ ذَلِكَ فَصَارَ تَزْوِيجُ الْمُتْعَةِ حَلَالًا لِلْغَنِيِّ وَ الْفَقِيرِ لِيَسْتَوِيَا فِي تَحْلِيلِ الْفَرْجِ كَمَا اسْتَوَيَا فِي قَضَاءِ نُسُكِ الْحَجِّ مُتْعَةِ الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ لِلْغَنِيِّ وَ الْفَقِيرِ فَدَخَلَ فِي هَذَا التَّفْسِيرِ الْغَنِيُّ لِعِلَّةِ الْفَقِيرِ وَ ذَلِكَ أَنَّ الْفَرَائِضَ إِنَّمَا وُضِعَتْ عَلَى أَدْنَى الْقَوْمِ قُوَّةً لِيَسَعَ الْغَنِيَّ وَ الْفَقِيرَ وَ ذَلِكَ لِأَنَّهُ غَيْرُ جَائِزٍ أَنْ يُفْرَضَ الْفَرَائِضُ عَلَى قَدْرِ مَقَادِيرِ الْقَوْمِ فَلَا يُعْرَفُ قُوَّةُ الْقَوِيِّ مِنْ ضَعْفِ الضَّعِيفِ وَ لَكِنْ وُضِعَتْ عَلَى قُوَّةِ أَضْعَفِ الضُّعَفَاءِ ثُمَّ رَغِبَ الْأَقْوِيَاءُ فَسَارَعُوا فِي الْخَيْرَاتِ بِالنَّوَافِلِ بِفَضْلِ الْقُوَّةِ فِي الْأَنْفُسِ وَ الْأَمْوَالِ وَ الْمُتْعَةُ حَلَالٌ لِلْغَنِيِّ وَ الْفَقِيرِ لِأَهْلِ الْجِدَةِ مِمَّنْ لَهُ أَرْبَعٌ وَ مِمَّنْ لَهُ مِلْكُ الْيَمِينِ مَا شَاءَ كَمَا هِيَ حَلَالٌ لِمَنْ يَجِدُ إِلَّا بِقَدْرِ مَهْرِ الْمُتْعَةِ وَ الْمَهْرُ مَا تَرَاضَيَا عَلَيْهِ فِي حُدُودِ التَّزْوِيجِ لِلْغَنِيِّ وَ الْفَقِيرِ قَلَّ أَوْ كَثُرَ .
Translation
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hisham Bin Al Hakam who said, ‘He<sup>asws</sup> said: ‘Allah<sup>azwj</sup> the High Permitted the private parts based upon the ability of the servant with regards to the strength upon (payment of) the dower, and the ability upon the keeping, so He<sup>azwj</sup> Said: ‘<span class="ibTxt"><a href="/#/books/quran:4#h3"><a href="/books/quran:4#h3">[4:3]</a></a> then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess</span>; and He<sup>azwj</sup> Said: ‘<span class="ibTxt"><a href="/#/books/quran:4#h25"><a href="/books/quran:4#h25">[4:25]</a></a> And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens</span>; and Said <span class="ibTxt"><a href="/#/books/quran:4#h24"><a href="/books/quran:4#h24">[4:24]</a></a> Then as to those whom you enjoy with, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed</span>. Thus, Allah<sup>azwj</sup> Permitted the private parts for the people of the (financial) strength upon the ability of their strength for giving the dower and the ability upon the keeping four (wives) for the one who is able upon that; and for the one who is below that, with three, and the two, and the one; and the one who is not able upon one (wife) he should marry the possession of the right hand (slave girl). And when he is not able upon keeping her and is not able upon marrying the free woman nor upon buying the slave girl, so Allah<sup>azwj</sup> has Permitted the temporary marriage with its ease of what it can be abled upon, from the dower, and the expenditure is not necessitated. And Allah<sup>azwj</sup> Makes self-sufficient each group from them with whatever they give them from the livelihood upon giving the dower and the ability regarding the expenses about the keeping (a wife), and from the restrain from the immoralities, otherwise they would be Given from Allah<sup>azwj</sup> Mighty and Majestic with regards to the goodly Assistance, and would be Given the (financial) strength, and they would be Pointed towards the Permissible aspect due to what He<sup>azwj</sup> Gives them what would make them chaste by it from the Prohibitions in what He<sup>azwj</sup> has Gvien them and Made them to be needless from the Prohibitions, and Clarified that for them. Thus, during that, He<sup>azwj</sup> Placed the Legal punishments (<span class="iTxt">Hadd</span>) upon them, from the whipping, and the stoning, and the Cursing, and the separation; and had Allah<sup>azwj</sup> not Made self-sufficient each group from them with what He<sup>azwj</sup> has Made a way to be for them to the Permissible aspect he would not have Placed a Legal punishment (<span class="iTxt">Hadd</span>) from these Legal punishments upon them. So, as for the aspect of the permanent marriage and the aspect of the possession of the right hand (slave girl), so its proof is clear in the hands of the people due to the frequency of their dealing with it with regards to what is between them. And as for the matter of the temporary marriage, so it is an ambiguous upon a lot (of people) due to the reason of the forbidding of the one who forbid from it (Umar Bin Al-Khattab), and prohibited for it even though it existed in the Revelation and Ahadeeth in the universal Sunnah, for the one who seeks its reasons and intends that. Therefore, the temporary marriage came to be Permissible for the rich and the poor, having been equalized regarding the Permissibility of the private parts just as they were equalized with regards to the rituals of the Hajj, the Mut’a of Hajj, thus whatever is easier from the sacrifice for the rich and the poor. Thus, the rich got included in this interpretation due to the reason of the poor ones, and that is that the Obligations, rather, have been Placed upon the lowest of the people in strength giving leeway to the rich and the poor; and that is because it is not allowed that an Obligation be Obligated based upon the strength of the people, as the strengths of the individual people cannot be recognized, the strength of the strong from the strength of the weak, but these have been Placed based upon the strength of the weakest of the weak. Then the strong ones were urged, so they rushed regarding the goodness with the optional (Prayers) due to their being with extra strength in themselves, and the wealth. And the temporary marriage is Permissible for the rich and the poor, for the people of the strength from the ones for whom are four wives, and from the ones for his is the possession of the right hand (slave girl), whoever desires so, just as it is Permissible for the one who cannot find except for the strength for a dower for the temporary marriage, and the dower is whatever she is pleased upon within the limits of the marriage, for the rich and the poor, be it little or more’.
Compiled by Shaykh Muhammad ibn Ya'qub al-Kulayni
Source
License: Free for educational and research use (Thaqalayn Data API)
Provided for research and educational purposes. Original source: Thaqalayn Project. Open License.