Ceci est la partie 2 sur 10 de « The Book of Fasting », livre 15 de Al-Kafi — Hadith 6 268–6 317. Le livre est suffisamment long pour être divisé en 10 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
12. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Isma‘il ibn al-Hurr who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If the crescent disappears before al-Shafaq (redness) it is of the first night, but if disappears after al-Shafaq it is of the second night.’”
1. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from ibn Sinan from Hudhayfah ibn Mansur who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘The month of Ramadan is thirty days and it never is less.”’ (Fatwa best explains this Hadith, however according to science, a lunar (synodic) month is 29 days, 12 hours, and approximately 44 minutes) It is narrated from him (narrator of previous Hadith) from al-Hassan ibn al-Husayn from ibn Sinan from Hudhayfah a similar Hadith.
2. A number of our people have narrated from Sahl ibn Ziyad Muhammad ibn ‘Isma’il from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Allah, most Blessed, most High, created the world in six days, then He took away this from the days of the year which became three hundred fifty four days. The month of al-Sha‘ban is never complete and the month of Ramadan, by Allah is never less. A duty (obligation) is never left incomplete. Allah, most Majestic, most Glorious, says, “You must complete the term.” (2:181) Shawwal is twenty-nine days, Dhu al-Qa’dah is thirty days because of the words of Allah, most Majestic, most Glorious, “We made an appointment with Musa (Moses) for thirty days and We completed it with ten more days so the appointment with his Lord lasted for forty days.” (7:142) Dhu al-Hajjah has twenty-nine days and Muharram has thirty days, then the other months thereafter, one is complete and the next incomplete.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Sinan from Hudhayfah ibn Mansur from Mu’adh ibn Kathir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The month of Ramadan has thirty days; it never by Allah is incomplete.’”
1. Ali ibn Muhammad has narrated from certain persons of our people from Muhammad ibn ‘Isa [ibn ‘Ubayd] from Ibrahim ibn Muhammad al-Madaniy from ‘Imran Za‘faraniy who has said the following: “I once said to abu ‘ Abd Allah, ‘Alayhi al-Salam, that in Iraq the sky remains cloudy for one, two or three days. Which day must we fast?’ He (the Imam) said, ‘Think which day you fasted last year and fast on fifth day.”’
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘ Abbas ibn Ma‘ruf from Safwan ibn Yahya from Muhammad ibn ‘Uthman al-Khudriy from certain persons of his shaykh who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Fast on the fifth day of the coming year from the day you fasted the year before.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Sayyariy who has said the following: “Muhammad ibn al-Faraj once wrote to al-‘Askariy, ‘Alayhi al-Salam, asking about what is narrated, for calculating to fast, from his ancestors about the five days of the last year and six days of the coming year. He (the Imam) wrote, ‘It is correct but count five days in every four years and in the sixth year six days in between the first and the new. In those other than this it is five and five.’ Al- Sayyariy has said that this is because of al-Kabisah (calculating system). He has said that our people have calculated it and they found it to be correct.’ He (the narrator) has said that Muhammad ibn al- Faraj wrote to him (the Imam) in the year two hundred thirty eight about this calculation. (The answer said), ‘This calculation is not easy for everyone to follow. This is for those who know the years and that when al-Kabisah year was. Then crescent of the month of Ramadan of the first night is correct for them. Once the crescent of the night is established, then it is correct for them by the will of Allah.’”
4. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from Ibrahim al-Ahwal from ’Imran al- Za‘faraniy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘In winter we cannot see the sun or stars for one or two days. When must we fast?’ He (the Imam) said, ‘Think, on what day you fasted last year, then count five days and fast on the fifth day.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from Hamzah ibn Ya‘liy from Zakariya ibn Adam from al- Kahiliy who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of the day that is not known to be of the month of al-Sha’ban. He (the Imam) said, ’Fasting one day of the month of al-Sha’ban is more beloved to me than losing one day of the month of Ramadan.”’
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Sama‘ah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the case of the day which is doubtful of being of the month of Ramadan and one does not know if it is of al-Sha’ban or of the month of Ramadan. He fasts that day and it was of the month of Ramadan. He (the Imam) said, ‘It was a day when he fortunately fasted and there is no Qada’ (compensatory fast) upon him.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn Wahab who has said the following: “I once asked Abu `Abd Allah, ‘Alayhi al-Salam, about a man who fasts on a day which is doubtful of its being from al-Sha £ ban or of the month of Ramadan, and it happens to be of the month of Ramadan. He (the Imam) said, ‘It was something in which he was fortunate.’”
4. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn abu al-Suhban from Ali ibn al-Husayn ibn Ribat from Sa‘id al-’A‘raj who has said the following: “I once asked Abu `Abd Allah, ‘Alayhi al-Salam, ’I have fasted on the day which is doubtful about its being of al-Sha £ ban or of the month of Ramadan, if there is Qada’ (compensatory fast) upon me.’ He (the Imam) said, £ No, Qada’ (compensatory fast) is not obligatory on you and it was a day in which you had a fortunate chance.’”
5. Ahmad ibn Muhammad from has narrated from ibn abu al-Suhban from Muhammad ibn Bakr ibn Janah from Ali ibn Shajarah from Bashir al-Nabbal who has said the following: “I once asked Abu `Abd Allah, ‘Alayhi al-Salam, about the case of a doubtful day. He (the Imam) said, ’Fast on such day, if it is of al-Sha £ ban, it is optional and if it is of the month of Ramadan then it is a day in which you have a fortunate chance.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked Abu `Abd Allah, ‘Alayhi al-Salam, about a man who fasts a day and does not know if it is of the month of Ramadan or if it is of other days. Then certain people come and testify that it is of the month of Ramadan. Certain people say that it is not reliable. He (the Imam) said, £ Yes, that is true.’ I then said that they say, ‘You fasted and did not know if it was of the month of Ramadan or of other days.’ He (the Imam) said, ’Yes, that is true. You can depend on it; it is something in which Allah granted you a fortunate chance. A doubtful day is fasted as that of al-Sha’ban and not as that of the month of Ramadan; he prohibited one’s fasting alone on a doubtful day. During the night one forms his intention to fast as a day of al-Sha’ban and if it happens to be of the month of Ramadan, it is sufficient for it by the favor from Allah, most High, because of the ease He has granted to His servants; otherwise, they would have been destroyed.’”
7. Sahl ibn Ziyad has narrated from Ali ibn al-Hakam from Rifa’ah from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Once I went to abu al- ‘Abbas in al-Hirah and he asked, “O abu ‘Abd Allah, what do you say about today’s fast?” I replied, “It is up to the Imam to decide; if you fast we also fast, if you do not fast, we also will not fast.” He then said, “O slave, prepare the table.” I ate with him and I knew, by Allah, that it was a day of the month of Ramadan. My not fasting and instead Qada’ (compensatory fast) was easier for me than my neck being cut off and Allah is not worshipped.’”
8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Ubays ibn Hisham from al-Hadramiy ibn ‘Abd al-Malik from Muhammad ibn Hakim who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the case of a day about which people have doubts. People think if one fasts on such a day, it is like destroying one day of fasting in the month of Ramadan. He (the Imam) said, ‘They have spoken a lie. If it is of the month of Ramadan, it is a fortunate chance for him; and if it is of other days then it is like any of the past days.’”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ayyub ibn Nuh from al-‘ Abbas ibn ‘Amir from Dawud ibn al-Husayn from a man of our people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I, in the time of abu al- ‘Abbas, once was in al-Hirah, when I went before him and people had doubts about the fast, and that day, by Allah, was of the month of Ramadan. I said Salam (the phrase of offering greeting of peace) to him and he asked, “O abu ‘Abd Allah, have you fasted today?” I replied, “No, I have not fasted;” the table was before him. He said, “Come close and eat.” He (the Imam) said, ‘I went close and ate, and said, “I fast with you and eat with you.’” A man then said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Did you eat on the day of the month of Ramadan?’ He (the Imam) said, ‘Yes, by Allah, eating on one day of the month of Ramadan is more beloved to me than my neck being cut off.’”
1. Ali ibn Ibrahim has narrated from his father from af-Qasim ibn Muhammad af-Jawhariy from Sulayman ibn Dawud from Sufyan ibn ‘Uyaynah from af-Zuhriy who has said the following: “Ali ibn al-Husayn, ‘Alayhi al-Salam, one day asked me, ‘O Zuhriy, where from are you coming?’ I replied, ’I am coming from the Masjid.’ He then asked, ‘What were you doing there?’ I replied, ‘We were discussing the issues of fasting. It is my opinion and the opinion of my people that of all fasting, only that in the month of Ramadan is obligatory.’ He (the Imam) said, ‘It is not as you, O Zuhriy, say it is. Fasting is of forty kinds. Ten kinds of fasting are obligatory, just as is fasting during the month of Ramadan. Another ten kinds are prohibited. In fourteen kinds of fasting, one has the choice to fast or not to fast. For three kinds of fasting, one needs permission. One kind is for discipline, one is permissible, and one is fasting on a journey and fasting of an ill person.’ I then said, ‘I pray to Allah to keep my soul in service for Your cause; please explain them to me.’ “The Imam then said, ‘Of the obligatory fasting there is (1) fasting during the month of Ramadan. (2) Two consecutive months of fasting are obligatory as expiation of zihar (swearing to consider one’s wife as one’s mother). This is because of the words of Allah, most High, “Those who pronounce zihar against their wives and then decide to take back their words must set free one slave before resuming marital relations . . . But those who cannot find this must fast for two consecutive months.” (58:2-3) (3) Fasting is obligatory for two consecutive months because of failing to fast one day in the month of Ramadan. (4) Two consecutive months of fasting are obligatory for killing a person by mistake for one who is unable to set free one slave and payment of wergild, blood money, to the people of the person killed. It is because of the words of Allah, the Most Majestic, the Most Glorious, “One who kills a believing person by mistake must set free one believing slave and pay blood money to the people of the person killed . . . but those who cannot do the above must fast for two consecutive months and repent before Allah. Allah knows all things and He is all wise.” (4:92) (5) Fasting for three days is obligatory as expiation for swearing because of the words of Allah, the Most Majestic, the Most Glorious, “Three days of fasting (is obligatory) as expiation for swearing when you do so.” (5:89) This is when one is unable to serve food for this reason. All such fasting must be completed in consecutive order and without intervals in between. Of such obligatory fasting is (6) that due to shaving one’s head during Hajj due to discomfort in the head. This is because of the words of Allah, the Most Majestic, the Most Glorious, “One who is ill or feels discomfort in his head pays expiation in the form of fasting or serving food, or animal sacrifice. . .” (2:196) In this case, the person has the choice between serving food and fasting for three days. Of such obligatory fasting is (7) that due to Tamattu‘ (enjoying the interval between ‘Umrah and Hajj) and one’s inability to offer a sacrifice. This is because of the words of Allah, the Most Majestic, the Most Glorious, “One who enjoys (the interval) between ‘Umrah and Hajj and cannot offer a sacrifice must fast three days during Hajj and seven more days after Hajj at home. This makes it ten complete days of fasting.” Of such obligatory fasting is (8) that due to hunting. Allah, the Most Majestic, the Most Glorious, has said, “One who knowingly kills an animal must as penalty slaughter a similar animal. This is determined by two just persons deeming it to be similar with the animal hunted. Such an animal then must be offered as a sacrificial animal sent to Ka‘bah or he must serve food to destitute people or fast an equal number of days.’” (5:95) ‘Do you, O Zuhriy, know what is an equal number of days of fasting?’ the Imam asked. I (Zuhriy) replied, ‘No, I do not know.’ The Imam then said, ‘First, the price for the animal hunted is found. With such (money), wheat is then purchased and the total amount of wheat is divided into Sa‘ (about 3 kg) and for each one and half kilogram of wheat he has to fast for one day. Of such fasting is (9), that for an obligatory vow and (10) fasting for Ttikaf. ‘Of the unlawful fasting, there is (1) fasting on the first day of Shawwal, (‘id of al-Fitr), (2) on the tenth of Dhul Hajjah, (3-5) three days of al-Tashriq, 11, 12 and 13 of Dhul Hajjah. (6) Fasting (with an intention for fasting as a day of the month of Ramadan) is unlawful on a day that cannot be identified with certainty. In such a case, there is a command and a prohibition upon us. We are commanded to fast considering it as the last day of the month of Sha‘ban, and we are prohibited to fast considering it as the first day of the month of Ramadan when people have doubts about its being the first day of the month of Ramadan.’ I (Zuhriy) then asked, ‘I pray to Allah to keep my soul in service for your cause, what happens if it, in fact, is not of the month of Sha‘ban at all?’ He (the Imam) said, ‘If he fasts with an intention of fasting a day of the month of Sha‘ban, and in fact, it happens to be of the month of Ramadan, his fasting is counted for the month of Ramadan. If one thinks it to be a day of the month of Ramadan and, in fact, it is a day of the month of Sha‘ban, it does not harm him in any way.’ I (Zuhriy) then asked, ‘How can an optional fast replace an obligatory fast?’ He (the Imam) replied, ‘If one fasts during the month of Ramadan with an intention for optional fast, it is counted for the obligatory fast of the month of Ramadan as a replacement. Of such fasting is (7) fasting for two days without any break in between, (8) the fasting to remain speechless and silent, (9) fasting for an unlawful vow, and (10) fasting for all the time is unlawful. ‘The fasting in which one has the choice is (1-2) fasting on Friday and Thursday. Of such fasting, are (3-6) the days (of brightness) in the middle of the month, (7-13) fasting six days of the month of Shawwal after the month of Ramadan, (14) fasting on the ninth of Dhul Hajjah, and fasting on the tenth of the month of Muharram. In all such days, one has the choice to fast or not to fast. ‘The fasting for which one needs to have permission is (1) fasting of a woman optionally; she needs to have permission from her husband; (2) a slave for optional fasting needs the permission of his master; (3) and a guest for optional fasting needs the permission of his host. The Messenger of Allah has said, “One who is a guest of a people must not fast without permission from his host.” ‘Of fasting for discipline (1) one is the fasting of a growing child (about to become mature) for discipline, not as an obligation. (2) Two is the fasting of a person on a journey who has used food at the beginning of the day, who should abstain from eating for the rest of the day when he arrives home, but it is not an obligation. Of the permissible fasting, is (3) the case of one, who by mistake, eats, drinks or vomits unintentionally; Allah for him has made it lawful and his fasting is considered valid. “About the fasting of a traveler and one suffering from an illness, ’Ammah (non-Shi`a) have different ideas. Certain ones among them say one must fast. Others say that one must not fast. Yet another group says that he may or may not fast, that the choice is his. We, however, say that in both cases he must not fast (it is unlawful fasting). If one fasts while on a journey or suffering from an illness, he must fast again later to make up for his invalid fasting. Allah, the Most Majestic, the Most Glorious, has said, “Those of you who are ill or on a journey must fast an equal number of days during other times.” (2:187) This is how fasting is explained.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from Muhammad ibn Muslim who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘When you fast, your ears, eyes, hairs and skin must also fast . . counting other things also, the Imam said that ‘the day of your fast should not be just like any other day.”’
2. Ali ibn Ibrahim has narrated from his father from Ahmad ibn al-Nadr al-Khazzaz from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once said to Jabir ibn ‘Abd Allah, “O Jabir, this is the month of Ramadan. Anyone who fasts during its days, stands for salat (prayer) during its nights, maintains his stomach and private parts chastely and controls his tongue, comes out of his sins just like his coming out of the month.” Jabir then said, “How beautiful is this Hadith, O the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.” The Messenger of Allah said, “O Jabir, how strict these conditions are!”’”
3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd, from al- Qasim ibn Sulayman, from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that fasting is not fasting from food and drink only.” He then said, “Mary had said, ‘I have made a vow (promise) before the Beneficent to fast,’ meaning not to speak to anyone and remain silent, according to another script. When you fast, you should control your tongue, cast down your eyes, you must not quarrel and you must not be jealous.” The Imam then said, “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once heard a woman abusing her fasting servant. The Messenger of Allah asked for food and then asked the woman to eat. She said, ’I am fasting.’ He then said, ‘How can you be fasting while speaking words of abuse against your housemaid? Fasting is not fasting from food and drink only.’” He (the narrator) has said, that abu ‘Abd Allah, ‘Alayhi al-Salam, then said, “When you fast, your ears and eyes must also stop committing unlawful acts and evil matters. You must not quarrel or hurt your servant. You must maintain the dignity of fasting and you must not make your day of fasting just like another day.”
4. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub, from abu Ayyub, from al-Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that if anyone of you fasts for three days of a month, you should not quarrel with anyone or act ignorantly. He should not be hasty to swear or to swear by Allah, and if anyone else may act ignorantly, he should exercise forbearance.”
5. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah, has narrated from his ancestors, ‘Alayhim al-Salam, who have stated this Hadith.
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman and others who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘You must not read poems during the night. You must not read poems in the month of Ramadan during the night or during the day.’ Isma‘il then said, ‘Father, but it is in our praise.’ The Imam said, ‘Even if it is in our praise, do not read poems.’”
7. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from Muhammad ibn ‘Ubayd from ‘Ubayd ibn Harun who has said that abu Yazid narrated to us from Husayn who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘In the month of Ramadan you should increase asking forgiveness from Allah and offering prayer before Him. Prayers repel misfortunes, and asking forgiveness deletes your sins.’”
8. It is narrated from him (narrator of previous Hadith) who has said the following: “Ali ibn al-Husayn, ‘Alayhi al-Salam, in the month of Ramadan would not speak anything other than prayer, Tasbih (Allah is free of all defects), ’Istighfar, (O Allah, I appeal before You for forgiveness) and Takhir (Allah is great beyond description). After breaking his fast, he would say, ‘O Allah, if You want to do something, You just do it without fail.’”
9. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Khalid from al-Washsha’ from Ali ibn abu Hamzah from abu Basir who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Fasting is not abstaining from food and drink only. Mary had said, “I have made a vow before the Beneficent to fast,” meaning thereby to remain silent. You must control your tongues and cast down your eyes. You must not be jealous and you must not quarrel. Jealousy consumes belief just as fire consumes fire wood.’”
10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mansur ibn Yunus from abu Basir who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Speaking lies invalidates Wudu’ and fasting.’ I (the narrator) then said, ‘We are destroyed.’ He (the Imam) said, ‘It is not the way you think it is. It means speaking lies against Allah, the Most Majestic, the Most Glorious, His Messenger and ’A’immah, ‘Alayhim al-Salam.’”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Musa from Ghiyath from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah dislikes the existence of six things with me. I dislike such things to exist in the executors of the will in my descendants and their followers after me. One such matter is carnal relations during fasting.’”
1. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from af-Washsha’ from Hammad ibn ‘Uthman who has said the following: “I heard abu ‘ Abd Allah, ‘Alayhi al-Salam, say, ‘The Messenger of Allah continued fasting for such a long time that people thought he would not discontinue it. He then discontinued fasting for such a long time that people thought he would not fast. Then he began fasting as Dawud, ‘Alayhi al-Salam, did. One day he would fast and not fast the next day. He left this world with a practice of fasting three days every month. The Imam said, ‘Fasting three days every month is like fasting a whole month. This removes wahr from one’s chest. Wahr means temptation.’ Hammad has said, ‘I then asked, which days are they?’ He (the Imam) replied, ‘Every first Thursday, every first Wednesday after the tenth of the month and the last Thursday therein.’ I then asked, ‘How did these days become as such?’ He replied, ‘The days when torment descended on the people of the past were one of these days. Because of fear, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would fast during these days.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, continued fasting for such a long time that people thought he would not discontinue it. He then discontinued fasting for such a long time that people thought he would not fast. Then he began fasting as Dawud, ‘Alayhi al- Salam, did. One day he would fast and then not fast the next day. He left this practice and would fast three bright days (13, 14 and 15) of every month. He then left this practice and divided them by one day in each ten days of the month, of which two were Thursdays with a Wednesday between the two Thursdays. He passed away with this practice.”
3. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Jamil ibn Salih from Muhammad ibn Marwan who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, continued fasting for such a long time that people thought he was not to discontinue his fasting. He then discontinued fasting for such a long time that people thought he did not intend to fast anymore. He then would fast one day and eat the next day. He then fasted every Monday and Thursday. Then he would fast three days every month, Thursday of the beginning of the month, Wednesday of the middle of the month and the last Thursday of the month. He would say, “It is like fasting forever.’” My father would say, ‘There is no other thing more hateful to me than one to whom it is said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did this, but he says, “Allah will not punish me if I tried to perform Salat (prayer)” as if he thinks the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, neglected some of the virtuous acts because of his failure.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that wives of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when required to fast, would wait up to the month of Sha‘ban, due to anticipation that he may forbid them. In the month of Sha‘ban they would fast and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Sha‘ban is my month.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Had any of your ancestors fasted during the month of Sha‘ban?’ He replied, ‘The best of my ancestors was the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who fasted in it.’”
6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Safwan from ibn Muskan from al-Halabiy who has said the following: “Once, I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Had any of your ancestors ever fasted during the month of Sha‘ban?’ He (the Imam) replied, ‘The best of my ancestors, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, fasted in it.’” Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from ibn Muskan from al-Halabiy from abu ‘Abd Allah, ‘Alayhi al-Salam, a similar Hadith. There are narrations about fasting in the month of al-Sha‘ban. He (the Imam), ‘Alayhi al-Salam, was asked about it and he (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not fast (during the month of Sha‘ban) neither did any of my ancestors.’ He (the Imam) said, ‘It is because certain people said that fasting in the month of al-Sha‘ban is obligatory like fasting in the month of Ramadan. If one destroys one day of fasting of month of al-Sha‘ban, the expiation for it is like the expiation for destroying one day of fasting of the month of Ramadan. The words of the scholar, ‘Alayhi al-Salam, ‘The Messenger of Allah did not fast neither did any of my ancestors’ means they did not fast it as an obligatory fast. It was to refute what certain people thought it to be. Their fast was only as Sunnah in which there is virtue but it is not harmful to one who does not fast.
7. Ahmad ibn Muhammad has narrated from Ali ibn al-Hassan from Ahmad ibn Sabih from ‘Anbasah al-‘Abid in a Mawquf manner who has said the following: “He (the Imam) ‘Alayhi al-Salam, has said, ‘The Messenger of Allah left this world practicing the fast of month of al-Sha‘ban and three days of every month, the first Thursday, the middle Wednesday and the last Thursday of the month. Abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, would also do so.
1. A number of our people have narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn abu ‘Umayr from Salmah Sahib al-Sabiriy from abu al-Sabbah al-Kinaniy who has said the following: “I heard abu ‘ Abd Allah, ‘Alayhi al-Salam, say, Tasting during the month of Sha‘ban and the month of Ramadan in a continuous manner is returning to Allah. It, by Allah, is repenting/”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from ‘Umar ibn Aban from al-Mufaddal ibn ‘Umar who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Fasting during the month of Sha‘ban and the month of Ramadan in a continuous manner is returning to Allah.’”
3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn al-Salt from Zur‘ah ibn Muhammad (from Sama‘ah) and al-Mufaddal ibn ‘Umar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Ali ibn al-Husayn, ‘Alayhi al-Salam, would fast during the month of Sha‘ban and the month of Ramadan in a continuous manner and would say, ‘Fasting during two months in a continuous manner is returning to Allah.’”
4. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khalid who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would fast during the month of Sha‘ban and the month of Ramadan and continue fasting. He (the Messenger of Allah) prohibited people to continue fasting without a break (after sunset). He also said, ‘These two are the months of Allah and this (fasting in the two months) is expiation of the sins before and after these two months.’”
5. Ali ibn Muhammad has narrated from certain individuals of his people from Muhammad ibn Sulayman from his father who has said the following: “Once I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘What do you say about a man who fasts during the month of Sha‘ban and the month of Ramadan?’ He replied, ‘They are the months about which Allah, the most Blessed, the most High, has said, “Two months one after the other in which (certain) people return to Allah.’” I then asked, ‘Is it necessary to fast without a break?’ He (the Imam) said, ‘If he breaks his fast after sunset, it is a break. The Messenger of Allah has said, “There is no connecting in fasting means one must not fast for two days without breaking his fast after sunset. Sometimes it is desirable for a man to eat food before dawn.’””
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about fasting while one is at home. The Imam answered, ‘It is three days every month. They are a Thursday of one week, Wednesday of one week and Thursday of another week. ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, “Fasting for a month is patience. Three days of fasting of every month removes temptation. Fasting of three days of every month is (like) fasting all the time. Allah, the Most Majestic, the Most Glorious, says, ‘One who does a good deed receives tenfold reward.’ (6:151)’””
7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I asked abu al-Hassan, ‘Alayhi al-Salam, about fasting during a month. He replied, ’It is three days every month, one day in every ten days. Allah, the most Blessed, the most High, says, “One who does a good deed receives tenfold reward.” (6:151) Three days of fasting every month is like fasting all the time.’”
8. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid, from Muhammad ibn Ali from al-Husayn ibn Mukhariq abu Junadah al-Siluwliy from abu Hamzah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has narrated from his father who has narrated this Hadith. ’The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one fasts during the month of Sha’ban, it will be a cleansing for him, from all zallah (a slip), wasmah and badirah.’” I (abu Hamzah) then asked, ‘What is wasmah?’ He replied, ‘It is swearing and a vow for unlawful cause.’ I asked, ‘What is badirah?’ He replied, ‘It is swearing when one is angry; repenting for it is regretting.’”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: ’’Once I asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the best tradition in optional fasting. The Imam replied, ‘It is three days of fasting every month. It is the first Thursday, the Wednesday after the tenth day and the last Thursday of a month.’ I then asked, ‘Is that all of the tradition about fasting?’ He replied, ‘Yes, this is all about it.’”
10. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Someone asked abu ‘Abd Allah, ‘Alayhi al-Salam, about fasting on Wednesday. The Imam said, ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, “Allah, the Most Majestic, the Most Glorious, created hellfire on Wednesday; for this reason there is fasting to seek refuge thereby from the fire.’””
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam Harun ibn Muslim, from al-Ahwal from, ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that someone asked the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, about fasting on two Thursdays between which there is a Wednesday. He answered, ‘The two Thursdays are those during which deeds are presented for accounting. Wednesday is when hellfire was created, and fasting is a shield against the fire.’”
12. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that there is fasting on Wednesday because for all nations upon which torment descended, it occurred on a Wednesday in the middle of the month. It is desirable to fast on that day.”
13. Al-Husayn ibn Muhammad has narrated from Muhammad ibn ‘Imran from Ziyad al-Qandiy from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once said to me, ‘If there are two Thursdays in the beginning of a month, it is better to fast the first one. If two Thursdays come at the end of a month, it is better to fast the last Thursday.”’
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Shu’ayb from abu Basir who has said the following: “I asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about breakfast before dawn, in the case of one who likes to fast whether it is obligatory or not. The Imam replied, ‘It is fine if one likes not to have breakfast before dawn. However, in the month of Ramadan, it is better. We love not to ignore it in the month of Ramadan.”’
Hasan· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
