Ceci est la partie 4 sur 18 de « The Book of Marriage », livre 19 de Al-Kafi — Hadith 9 518–9 567. Le livre est suffisamment long pour être divisé en 18 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Ahmad ibn ‘Umar from Durust al-Wasitiy from ibn Ri’ab from Zurarah ibn ‘A‘yan who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘It is not proper to marry a woman of the people of the book (bible).’ I then asked, ‘I pray to Allah to keep my soul in service for your cause, where is its unlawfulness mentioned?’ He (the Imam) said, ‘It is in His words, ‘You must not hold on to your unbelieving wives.’ (60:10)”
8. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from Zurarah ibn ‘A‘yan who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘Marry of the chaste women of those to whom the book was given before you.’ (5:5) He (the Imam) said, ‘It is cancelled by, ‘You must not hold on to your unbelieving wives.’ (60:10)”
9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of his people from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Of the non-Muslim taxpayers, if one spouse becomes a Muslim, their marriage remains valid and he cannot take her out of the Muslim domain to other areas or spend a night with her but he can meet her during the day. The pagans, like Arab pagans or others live with their marriage until the time the waiting period is complete. If the woman becomes a Muslimah then the man becomes a Muslim before the waiting period is over. She remains his wife; but if he did not become a Muslim before the waiting period is complete then she becomes stranger for him and he cannot approach her. This applies to all non-tax payers. It is not proper for a Muslim to marry a Jewish or a Christian woman if he can find a Muslim woman.’”
10. Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar from Yunus ibn ‘Abd al-Rahman from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘It is not proper for a Muslim to marry a Jewish or a Christian woman if he can find a free Muslim woman or a slave-girl.’”
11. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from abu Basir who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the case of a man who has a Christian wife; if he can marry a Jewish woman as a second wife. He (the Imam) said, ‘People of the book are under the domain of the Imam and there is permission from us for you especially, so it is not unlawful to marry.’ I then asked, ‘Can he marry a slave-girl?’ He (the Imam) said, ‘It is not proper to marry three slave-girls. If he marries a Muslim woman who does not know about his non-Muslim wives and he goes to bed with her, she can demand the mahr (dower) whatever it is, and it is up to her to live with him or go to her family. If she decides to go; after three cycles of menses or three months she can lawfully marry.’ I then asked, ‘Can he bring her back if he divorces the Jewish and Christian women before her waiting periods is complete?’ He (the Imam) said, ‘Yes, he can do so.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah from abu Basir who has said the following: “About the case of a free man who marries a slave-girl, abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ’It is not unlawful if it is an emergency.’”
2. 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, has said, ‘A free woman can become a second wife, the first wife being a slave-girl; but a slave-girl cannot become a second wife, the first wife being a free woman. If one marries a slave-girl as a second wife, the first being a free woman, such marriage is invalid.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the marriage with a slave-girl. He (the Imam) said, ‘One can marry a free woman as a second wife, the first being a slave- girl, but he cannot marry a slave-girl as a second wife, the first being a free woman, and the marriage contract of slave-girl as a second wife, the first being a free woman, is invalid. If you have a free and a slave-girl wife, for the free wife are two days and for the slave-girl one day and it is not proper to marry a slave-girl without the permission of the master.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Mahbub from Yahya al-Lahham from Sama‘ah who has said the following: “About the case of a man who marries a free woman and he has a wife who is a slave-girl and the free woman does not know that he has a slave-girl wife, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If the free woman wants to live with his slave-girl wife, she can do so and if she wants she can go to her family.’ I then asked, ‘If she did not like to live with his slave-girl wife and went to her family, is there a way for him to bring her back?’ He (the Imam) said, ‘He has no way to bring her back if she does not agree when she finds out.’ I then asked, ‘Is her going to her family her divorce?’ He (the Imam) said, ‘Yes, when she goes out of his house, she commences her waiting period for three months or three cycles of menses then she can marry if she so chooses.’”
5. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, if a man can marry a Christian woman as a second wife, the first being a Muslim woman or a slave-girl as a second wife, the first being a free woman. He (the Imam) said, ‘He cannot marry anyone of them as a second wife, the first being a Muslim woman. One can marry a Muslim woman as a second wife, the first being a slave-girl or a Christian woman. The Muslim woman will have two-thirds of the time, the slave-girl and the Christian woman one-third of the time.’”
6. Aban has narrated from Zurarah ibn ‘A‘yan who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about the marriage of a slave-girl. He (the Imam) said, ‘No, unless it is an emergency.’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from certain persons of our people who have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not proper today for a free man to marry a slave- girl. It was permissible as Allah, most Majestic, most Glorious, has said, ‘If one cannot find resources. . . .’ (4:25) Resources is a reference to mahr (dower). Today mahr (dower) is like the mahr (dower) of slave-girls or less.’”
8. Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar and others from Yunus from ‘A’immah who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘It is not proper for an affluent Muslim man to marry a slave-girl unless he cannot find a free woman. So also, it is not proper for him to marry a woman from the people of the book unless it is an emergency when he cannot find a free Muslim woman or a slave- girl.’”
9. Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar from Yunus from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not proper for a free man to marry a slave-girl when he is able to marry a free woman, and it is not proper for him to marry a slave-girl as a second wife, the first being a free woman but it is not unlawful to marry a free woman as a second wife, the first being a slave-girl; and if he did so, two days of time is for the free woman and one day for the slave-girl.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from certain persons of our people who have said the following: “Abu ‘ Abd Allah, or abu Ja‘far, ‘Alayhi al-Salam, prohibited marriage of two women without assigning any mahr (dower) for anyone of them except that this agrees for marriage because of the other woman’s agreeing to marry because she (the other woman) has done so.’”
2. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy from Ja’far ibn Bashir from Ghiyath ibn Ibrahim who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘In Islam al-Jalb, al-Janb and Shighar are not permissible. Shighar is one man’s giving in marriage his daughter or sister to another man to marry this man’s daughter or sister without any amount of mahr (dower) being assigned to anyone of them except that this person marries that person and the other person marries the other person.’” Al-Jalb means that a tax collector commands the tax payers to deliver what they owe to him even if he is far away. Al-Janb means in horse racing keeping of a spare horse on the side so that when one horse is exhausted the second horse can continue the race.
3. Ali ibn Muhammad has narrated from ibn Jumhur from his father in a marfu’ manner 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, prohibited marriage in the manner of Shighar which is giving away and it is done by one man’s saying to the other man, ‘Give your daughter in marriage to me so that I give my daughter in marriage to you and that there will be no mahr (dower) for anyone of them.’”
1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, about the case of a man who marries a woman then marries the mother of the child of her father. He (the Imam) said, ‘It is not unlawful.’ I then asked, ‘It is narrated to us from your father, ‘Alayhi al-Salam, that Ali ibn al-Husayn, ‘Alayhi al-Salam, married, daughter of al-Hassan ibn Ali, ‘Alayhi al-Salam, and mother of the child of al-Hassan because a certain person of our people asked me to ask you about it. He (the Imam) said, ‘It is not that way. Ali ibn al-Husayn, ‘Alayhi al-Salam, had married daughter of al-Hassan, ‘Alayhi al-Salam, and mother of the child of Ali ibn al-Husayn who was murdered with you. It was reported to ‘Abd al-Malik ibn Marwan who blamed Ali ibn al-Husayn, ‘Alayhi al-Salam, about it and Ali ibn al-Husayn, ‘Alayhi al- Salam, wrote to him the answer. After reading the letter he said, ‘Ali ibn al-Husayn lowers himself but Allah raises him up.’”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Sinan who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the case of a man who marries a woman and a mother of the child of her father. He (the Imam) said, ‘It is not unlawful.”’
3. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy ibn Jabalah from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the case of a man who gives as a gift his slave- girl with whom he has gone to bed, to his son in-law; if his son in-law can go to bed with this slave- girl. He (the Imam) said, ‘It is not unlawful.’”
4. It is narrated from the narrator of the previous Hadith from ‘Imran ibn Musa from Muhammad ibn ‘Abd al-Hamid from Muhammad ibn al-Fudayl who has said the following: “Once I was with al-Rida’, ‘Alayhi al-Salam, when Safwan asked about a man who has married the daughter of a man and the man has a woman and a mother of child. The father of the girl dies; if this man can marry the wife and mother of the child of the deceased. He (the Imam) said, ‘It is not unlawful.’”
5. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy from ‘Ubays ibn Hisham from Muhammad ibn abu Hamzah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman and her father gives her a slave-girl with whom he has gone to bed, as a gift; if her husband can go to bed with the slave-girl. He (the Imam) said, ‘It is not unlawful.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Sama‘ah who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries the mother of the child of a man and her master dies. The deceased has a child from a woman other than his mother of the child; if the man who has married the mother of the child can marry the daughter of her master who has set her free so he will have both the daughter of the master who set her free and the slave-girl. He (the Imam) said, ‘It is not unlawful.’”
1. Ali ibn Ibrahim has narrated from his father from Nuh ibn Shu’ayb and Muhammad ibn al-Hassan who has said the following: “Once, ibn abu al-‘Awja’ asked Hisham ibn al-Hakam, ’Is not Allah wise?’ Hisham ibn al-Hakam replied, ’Yes, He is. He is the most firm of the judges.’ He (ibn abu al-’Awja’) then asked, ’Tell me about the words of Allah, most Majestic, most Glorious, “Marry whomever of women you like, two, three or four and if you fear of failure to maintain justice then marry only one.” (4:3) Is not it obligatory?’ He replied, ‘Yes, it is.’ He then asked, ‘Tell me about the words of Allah, most Majestic, most Glorious, “You can never maintain justice among women no matter how strongly you desire, so do not incline completely to a particular side.” (4:128) What kind of a wise person makes such statements?’ Hisham ibn al-Hakam did not have an answer for it so he traveled to al-Madinah to abu ‘Abd Allah, ‘Alayhi al-Salam. He (the Imam) asked, ’O Hisham, this is not the season of Hajj or ‘Umrah.’ Hisham replied, ‘Yes, I pray to Allah to keep my soul in service for your cause, I have come for what is very important for me. Ibn abu al-‘Awja’ asked me a question and I did not have any answer to it.’ He (the Imam) asked, ‘What is the question?’ He explained the story and abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘The words of Allah, most Majestic, most Glorious, “Marry whomever of women you like, two, three or four and if you fear of failure to maintain justice then marry only one,” (4:3) are about maintenance and expenses and the words of Allah, most Majestic, most Glorious, “You can never maintain justice among women no matter how strongly you desire, so do not incline completely to a particular side to leave her in suspense,” (4:128) are about love.’ He (the narrator) has said that when Hisham ibn al-Hakam came back with this answer he (ibn abu al-‘Awja’) said, ‘By Allah, this is not from you.’”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Hisham ibn al-Hakam who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘Allah, most High has made marriage lawful on the basis of His servants’ ability to pay mahr (dower) and their ability to provide maintenance, so He has said, “Marry whomever of women you like, two, three or four and if you fear of failure to maintain justice then marry only one or a slave-girl that you own.” (4:3) Allah has also said, “Anyone of you who is not able to pay mahr (dower) to marry chaste believing woman he can marry of the slave-girls that you own of the young believing woman.” (4:128) Allah has said, “If you seek advantage from the women then pay their compensation as an obligation and it is not unlawful if you settle among yourselves.” (4:24) Allah has made marriage lawful for those who are able to pay mahr (dower) according to their financial resources and their ability to provide maintenance for four or for three or two or just one. Those who cannot provide expenses for one they can marry slave-girls whom they own. If one cannot maintain women, marry free women or buy a slave-girl; Allah has made al-Mut‘ah lawful by means of whatever is easy of mahr (dower) to pay in which providing maintenance and all expenses is not necessary. Allah makes each one self-sufficient by means of whatever He has given them in the form of their abilities to pay mahr (dower) with (or without) constraint in expenses for maintenance and the ability to refrain from indecent activities and the ability to refrain. From Allah, most Majestic, most Glorious, are good resources, capabilities and guidance to lawful goals by means of what He has given them so they can maintain chastity, remain away from unlawful matters by means of what He has given them and has made them free of needing unlawful matters and by whatever He has given them and has explained to them. Thus He has set limits upon them, like punishment by lashing and stoning, Li ‘an (condemnation) and separation. Had Allah not met the needs of each group by the resources that are made available to them and the lawful ways He would not set any of such limitation upon them. “The permanent manner of marriage and owning slave-girls are well-known among people because of being practiced so often. The issue of al-Mut‘ah is not clear for many people because of the prohibition of the One who prohibited it even though permission for it exists in the revelation (al- Quran) and is mentioned in the universal Sunnah for those who may like to find the reason and like to know it. Marriage in the manner of al-Mut‘ah is permissible for rich and poor with equal measure of lawfulness of marriage as they are equal in completing the obligation of al-Hajj and al-Mut‘ah in al- Hajj. The offering animal is for both rich and poor to offer. In this respect rich and poor are equal. It is because obligatory matters are sanctioned on the basis of the ability of those with the least amount of abilities to include both rich and poor. It is not fair to sanction obligatory matters on the basis of the abilities of people, otherwise, weakness and strength become confused. They are sanctioned on the basis of the least amount of abilities, thereafter the stronger ones are exhorted to compete in good deeds in optional matters because of their strength in their persons and wealth. Al-Mut‘ah is lawful for rich and poor, for those with limited abilities and for those with four wives or those who are married with slave-girls, if one likes. It is lawful for those who can only find enough for mahr (dower) of al- Mut‘ah and mahr (dower) is whatever they agree on within the limits of marriage for rich and poor regardless of being very little or a great deal.’”
1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘Marriage is of three conditions: It is with right for inheritance, or without the right for inheritance, or it is marriage with the right of ownership.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘ Abbas ibn Musa from Muhammad ibn Ziyad from al- Husayn ibn Zayd who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘Marriage becomes lawful with three conditions: marriage with the right for inheritance, without inheritance, and with the right for ownership.’”
3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al-Husayn ibn Zayd who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘Marriage becomes lawful with three conditions: marriage with the right for inheritance, without inheritance, and with the right for ownership.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub af-Khazzaz from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the case of a man who wanted to marry a woman if he could look at her. He (the Imam) said, ‘Yes, he can do so because he wants to pay a high price/”
2. It is narrated from the narrator of the previous Hadith from ibn abu ‘Umayr from Hisham ibn Salim and Hammad ibn ‘Uthman and Hafs ibn al-Bakhtariy all have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not unlawful for a man to look at her face and hands to wrists, if he wants to marry her.’”
3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ibn Muskan from al-Hassan ibn al-Sariy who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who wants to marry a woman; if he can think about her, look behind her and to her face. He (the Imam) said, ‘Yes, it is lawful for a man to look at the woman, if he wants to marry, behind her and to her face/”
4. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from certain persons of our people from Aban ibn ‘Uthman from al-Hassan al-Sariy who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who looks at a woman before he marries her. He (the Imam) said, ‘Yes, he can do so; then what for he gives his assets?’”
5. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from ‘Abd Allah ibn al-Fadl from a man who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who wants to marry a woman; if he can look to her hairs and beauty. He (the Imam) said, ‘It is lawful if it is not with lust.’”
1. Ahmad ibn Muhammad has narrated from Ali ibn al-Hassan ibn Ali from al-‘Abbas ibn ‘Amir and Muhammad ibn Yahya al- Khath’amiy from Durays ibn ‘Abd al-Malik who has said the following: “When it was mentioned to abu Ja‘far, ‘Alayhi al-Salam, that a man married a woman during the heat of the midday, abu Ja’far, ‘Alayhi al-Salam, said, ‘I do not see they can agree.’ They then separated from each other (as he (the Imam) had mentioned).’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, said to me, T wanted to marry a woman but my father disliked it. I went and married her and afterwards I went to see her. I looked at her and did not see anything attractive to me. I stood up to leave but her guard with her went to the door to close it on me. I told her not to do so and she could have what she wanted. When I returned home to my father and informed him about it, he said, ‘You only owe to her half of the mahr (dower).’ He said, ‘You married her during a hot hour.’”
3. Humayd ibn Ziyad has narrated from al-Hassan ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Aban ibn ‘Uthman from ‘Ubayd ibn Zurarah and abu al-‘Abbas who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A man must not go to bed with a woman in a Wednesday night.’”
1. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from al-ffassan ibn Ali al-Washsha’ who has said the following: “I once heard al-Rida’, ‘Alayhi al-Salam, saying, ‘It is of the Sunnah to become married during the night because Allah has made the night for rest and comfort and women are (to provide) ease and comfort.”’
2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Conduct your marriages during the night and serve food during the day.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from ibn Faddal from Ali ibn ‘Uqbah from his father from Muyassir ibn ‘Abd al-’Aziz who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, once said to me, ‘O Muyassir, marry during the night because Allah has made the night for comfort and do not seek for any of your needs during the night; the night is dark. He (the narrator) has said, that he (the Imam) then said, ‘One who comes during the night has a great right and the companion has a great right.’”
1. A number of our people have narrated from Sahl ibn Ziyad and al-Husayn from Muhammad from Mu’alla’ ibn Muhammad all from al-Hassan ibn Ali al-Washsha’ who has said the following: “I once heard al-Rida’, ‘Alayhi al-Salam, saying, ‘When al-Najashiy proposed marriage on behalf of the Messenger of Allah to Aminah daughter of abu Sufyan and pronounced them wife and husband, he called for food and said, ‘It is of the Sunnah of the prophets to serve food at the time of getting married.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, married Maymunah, daughter of al-Harith, he served food to people and it was mashed dates with the stones removed, with ghee.’”
3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal in a marfu’ manner who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Serving food in a wedding ceremony for one or two days is an honor ; but for three days (it) is a show-off and for the sake of publicity.’”
4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy 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, ‘Serving food in a wedding ceremony for the first day is a right, the second day is reasonable, and for more than this is a show-off and publicity.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from ibn Faddal from Ali ibn Ya’qub from Harun ibn Muslim from ‘Ubayd ibn Zurarah who has said the following: This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a marriage without formal proposal (Khutbah). He (the Imam) said, ‘Is it not the case in general that when our young people marry, we prepare food and at the table we say, “O so and so, do you give so and so in marriage to so and so” and he says, “Yes, I have done so”?”’
2. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ‘Abd Allah ibn Maymun al- Qaddah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Ali ibn al-Husayn, ‘Alayhi al-Salam, when solemnizing a marriage at the table of food would say no more than his saying, ‘All praise belongs to Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, he would ask forgiveness from Allah and say, ‘We have given to you in marriage on the condition of Allah.’ Then Ali ibn Al-Husayn, ‘Alayhi al-Salam, would say, ‘If Allah is praised then Khutbah is complete (proposal, or the speech before solemnization).”’
1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ibn Ri’ab who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that one day a group of banu ‘Umayyah during the time of the government of ‘Uthman came together in Masjid of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, on a Friday and they wanted to solemnize marriage for one of their people and ’Amir al-Mu’minin, Alayhi al-Salam, was nearby. They said to each other. If you want to embarrass Ali, call him now to give a speech and we will keep talking. He will feel embarrassed and will not be able to speak. They went to him (the Imam) and said, ‘O abu al-Hassan we want you to deliver for us a speech.’ He (the Imam) asked, ’Are you waiting for someone?’ They replied, ’No, we are not waiting for anyone.’ He (the Imam) by Allah, without delay said, ‘All praise belongs to Allah who is special in oneness, who advances with warning, who does whatever He wants, who is curtained with light from His creatures, who has aspiring horizon, who in mystification is lofty, whose Kingdom is high and is worshipped for His bounties, Lord of the earth and sky. I praise Him for His good trial, generous charity, and abundant favor and for our Lord’s diverting afflictions from us. I praise Him in a way that servants worship Him, lands become fertile and I testify that no one deserves worship except Allah alone who has no partner. There was nothing before Him and there will be nothing after Him. I testify that Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, is His servant and His Messenger whom He chose with excellence and guided through him people from straying. He chose him especially for Himself and sent him to His creatures with His message, and statements. He calls people to worship Him, believe in His oneness, and acknowledge that He is the Lord and confirm that he is His Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, whom He has sent at a time of lapse of the presence of the messengers of Allah among people, when people had turned away from the truth, had become ignorant about their Lord, denied the resurrection and warnings. He delivered His message, strove hard for His cause, gave good advice to his followers and worshipped Him until death approached him, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, a great deal. I advise you and myself to become pious before Allah, most Great. Allah, most Majestic, most Glorious, has assigned a way out for the pious ones out of what they dislike, and sustenance from sources that they do not expect. So complete the promise of Allah and seek what is with Him through worshipping Him and working for what He loves because goodness cannot be achieved without Him and nothing that is with Him can be achieved without obeying Him. There is no protection against the creatures except His protection and there is no means and power without the power of Allah. ‘Thereafter, Allah has settled things and has approved them in measures and they do not stop in their channels without reaching their goals as they are determined for them. Of the things He had determined of His inevitable issues and His decisions measured and determined is that the successors come in branches and the means continue. He has determined the end of issues to take place about us and you to be present here in this gathering for which He has given us the opportunity that we speak of His bounties and of His good trial and describe His blessings. We ask blessings from Allah for you and for us. It is the blessing which has made us to come together here for its benefits. Thereafter, so and so has mentioned so and so and he as far as his status is as you know him and as matters of genealogy is not unknown to you. He has paid mahr (dower) of an amount that you know so return good, you will be praised for it and ascribe to it (good), O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.
2. Ahmad ibn Muhammad has narrated from ‘Isma’il ibn Mehran from ’Ayman ibn Muhriz from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin once gave a woman from banu ‘ Abd al-Muttalib in marriage, solemnized her marriage and said, ‘All praise belongs to Allah, most Majestic, most Powerful, the Forbearing, the Forgiving, the one Dominant, the most Great, most High - no matter whatever anyone of you says of words in secrecy or in public, when hidden in the night or conspicuous in the day - 1 praise Him, ask assistance from Him, believe in Him, and place my trust with Him; Allah is sufficient legal representative. Whomever Allah guides no one is able to mislead him and whomever Allah causes to go astray, no one is able to guide him and you can never find anyone other than Him as true guide. I testify that no one deserves worship except Allah alone who has no partners, the kingdom belongs to Him and all praise and He has power over all things. I testify that Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, is His servant and His Messenger whom He sent with His book and Authority over His servants. Whoever obeys him has obeyed Allah and one has disobeyed Allah if he has disobeyed him, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and peace a great deal. He is the Imam of guidance and the chosen prophet. I thereafter advise you to become pious before Allah; it is the advice from Allah in the past and bygone.’ Then he (the Imam) pronounced them wife and husband.”
3. Ahmad ibn ‘Isma’il ibn Mehran has said that narrated to us ‘Abd al-Malik ibn abu al-Harith from Jabir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, once addressed with the following speech: ‘All praise belongs to Allah, I praise Him, beg assistance from Him, ask forgiveness from Him, seek His guidance, believe in Him and place my trust with Him and I testify that no one deserves worship except Allah alone who has no partners and I testify that Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, is His servant and His Messenger. He sent him with guidance and true religion to make it dominant over all other religions, as a guide to Him and calling to Him. So he destroyed the pillars of disbelief and lit up the beacon of belief. Whoever obeys Allah and the Messenger of Allah, the right guidance becomes his path and the light of piety becomes his guide. Whoever disobeys Allah and His Messenger misses the straight path altogether and harms no one except himself. I recommend you, O servants of Allah, to become pious before Allah with an advice from an adviser and a preaching of one who delivers and strives. Thereafter, Allah, most Majestic, most Glorious, has made Islam the bright landmarks with shining light houses. In it hearts come together and on its basis are brotherhood and what is between us and you, of such facts are to love Him and old memories among us and everyone knowing everyone else of that on which we are based. May Allah forgive us and you and peace be with you and the blessing of Allah and His kindness.’”
4. Ahmad ibn Muhammad has narrated from ibn al-‘Arzamiy from his father who has said the following: “When ’Amir al-Mu’minin, ‘Alayhi al-Salam, wanted to solemnize a marriage he would say, ‘All praise belongs to Allah, I praise Him, beg assistance from Him, believe in Him and place my trust with Him and I testify that no one deserves worship except Allah alone who has no partners and I testify that Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, is His servant and His Messenger. He sent him with guidance and true religion to make it dominant over all other religions, even though the pagans dislike it. O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, may peace and blessings of Allah be with you. I recommend you, O servants of Allah, to become pious before Allah, who is the Owner of bounties and mercy, the Creator of the people and the Planner of all issues in it with power over it and firmness, to Allah, belongs all praise for the matters of the past and the bygone. All praise belongs to Allah alone and glorification is purely for Him for His favor that He has done to us as a beautiful bounty on us with grace and has beautified it to us. He is the Creator that never runs out of resources, humbles down all difficult issues, softens what is hard and achieves with ease. He is the Inventor of the creation which He began first on the day He created the sky when it was smoke and said to it and the earth, “Come voluntarily or by force.” They responded, “We come voluntarily.” Then He made them seven heavens in two days. He never runs out of resources and no runaway can go faster than Him and no perishing thing is lost for Him. There will be the day when every soul will receive what it has earned without any injustice being done to it. Thereafter so and so . . .’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa who has said that narrated to me al-‘Abbas ibn Musa al- Baghdadiy in a marfu’ manner has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, as response in Khutbah for marriage has said, ‘All praise belongs to Allah who chooses praise especially for Himself, glorified is thereby His mention and facilitated thereby is His command. We praise Him without any doubt in it; we see what we prepare in the hope for success and as key to its benefit. We receive what we need from Him and we seek guidance from Allah, a safe guidance and strong means of safety and the determination for piety. We seek protection with Allah against blindness after guidance and against working in misleading desires. I testify that no one other than Allah alone, who has no partners, deserves worship and I testify that Muhammad is His servant and His Messenger, a servant who never worshipped anyone other than Him. He chose him by His knowledge and entrusted him with His revelation, as a messenger to His creatures, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Thereafter, we have heard your words and you are the nearest generation with whom we like to have marital relationship and assist you in your needs. We are greedy for your brotherhood. We have accepted the mediation of your mediator and given in marriage to the one from you who have proposed for marriage for the designated mahr (dower) and we ask Allah who decides all issues with His power to make the consequences of our meeting towards His love; He is the guardian thereof and has power thereat.’”
Marfu· 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.
