Ceci est la partie 5 sur 10 de « The Book of Talaq (Divorce) », livre 21 de Al-Kafi — Hadith 10 666–10 715. 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.
5. Muhammad has narrated from Ahmad from ibn Mahbub, from ibn Bukayr from ibn Ri’ab from Zurarah who has said the following: “About the case of a man who marries a non-virgin woman or a virgin one and divorces her in the hour that she enters his house, abu Ja‘far, ‘Alayhi al-Salam, has stated this Hadith. ‘Trustworthy women must examine them and if they find such woman with the condition before she came to him then she deserves one-half of the mahr (dower) which is set for her and she does not need to count any waiting period.’”
6. Muhammad ibn Ahmad has narrated from ibn Mahbub from Jamil ibn Salih from al-Fudayl ibn Yasar who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and gives her a runaway slave and a gown of Hibr for the one thousand set as mahr (dower). He (the Imam) said, ’If she knows about the slave and has agreed, then it is not unlawful if she has taken delivery of the cloths and has agreed about the slave.’ I then asked, ’What happens if he divorces her before going to bed with her? He (the Imam) said, ‘She has no mahr (dower) and she must return five hundred dirham and the slave is for her.’”
7. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ibn abu Ya‘fur who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman and has set her father as her mahr (dower) and that she must return one thousand dirham to him. He then divorces her before going to bed with her. What must she return to him when she deserves only one- half of the mahr (dower )? Her father is an old man who is worth only five hundred dirham and he says, ’Were it not because of you I would not sell him for three thousand dirham. He (the Imam) said, ‘His words are not considered and nothing is returned to him.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Salih ibn Razin from Shihab who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman for one thousand dirham and pays to her; but she gives it as a gift to him and says, ‘I am interested in you.’ He then divorces her before going to bed with her.’ He (the Imam) said, ‘He must return to her five hundred dirham.’”
9. Muhammad has narrated from Ahmad from Muhammad ibn ’Isma‘il from Mansur ibn Yunus from ibn ‘Udhaynah fm mm who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman and sets a mahr (dower) of one thousand dirham and pays it to her. She then keeps five hundred and returns five hundred to him as gift. He then divorces before going to bed with her. He (the Imam) said, ‘She must return the other five hundred because five hundred belonged to her. Her giving as gift to him or others is the same.’”
10. Muhammad has narrated from Ahmad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman and sets her (slave) father as her mahr (dower). His price is five hundred dirham; then he divorces before going to bed with her.’ He (the Imam) said, ‘She does not owe anything to him.’”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who divorces his wife before going to bed with her. He (the Imam) said, ’He owes to her one-half of the mahr (dower) if he has set mahr (dower) for her, but if he has not set anything for her then he must benefit her in a fair manner as it is done with women similar to her.’”
12. Muhammad ibn Yahya in a marfu‘ manner has narrated from Ishaq ibn ‘Ammar who has said the following: “This is the case of a man who marries a woman for a slave with his wife. He delivers them to her then the wife of the slave dies in the possession of the woman; then he divorces her before going to bed with her. Abu al-Hassan, al-Awwal, ‘Alayhi al-Salam, has said, ‘If he had appraised her for her on the day of marriage he then appraises the slave. He then counts the difference of the day of marriage which she must return to him, then he gives her one-half of what he has received back.’”
13. 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 ’Amir al-Mu’minin has said this. ‘If a woman marries for a woman as mahr (dower) who grows with her whereby her price increases or reduces, then he divorces her before going to bed with her. She must give back half of the price of the day it was given to her regardless of any increase or decrease.’”
14. Through the same chain of narrators as that of the previous Hadith the following is narrated: “About the case of a man who sets his slave-girl free then sets her freedom as her mahr (dower) then divorces before going to bed with her. He (the Imam) said, ‘She must return one-half of her price and must work to pay the rest.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who has married a woman and has gone to bed with her. He (the Imam) said, ‘When the two organs meet mahr (dower) become obligatory.’”
2. Ali 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, ‘When the two organs meet, mahr (dower), waiting period and Ghusl (bath) become obligatory.’”
3. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father from all ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If he makes it penetrate, Ghusl (bath), whipping, stoning and mahr (dower) become obligatory.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Touching women is falling upon them (going to bed with them).”’
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Yunus ibn Ya‘qub who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman, closes the door, pulls the curtains, touches and kisses her; then divorces; if mahr (dower) becomes obligatory. He (the Imam) said, ‘Mahr (dower) becomes obligatory only after sexual intercourse.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu Basir once asked abu ‘Abd Allah, ‘Alayhi al-Salam, when I was also there, about a man who marries a woman, goes to her but does not touch or approach her before divorcing if she needs to count the waiting period. He (the Imam) said, ‘Waiting period is because of fluid discharge.’ It was asked, ‘What happens if there is sexual intercourse without semen discharge?’ He (the Imam) said, ‘If he inserts it, Ghusl (bath), mahr (dower) and waiting period become obligatory.’”
7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who divorces a woman whom he has touched without sexual intercourse if waiting period is obligatory. He (the Imam) said, ‘Abu Ja‘far, ‘Alayhi al-Salam, had faced such a condition and his father, Ali ibn al-Husayn, ‘Alayhi al- Salam, said, ‘When doors are closed and curtains are pulled down mahr (dower) and waiting period become necessary.’” Ibn abu ‘Umayr has said that Ahadith are not the same about this issue if mahr (dower) is complete or not. Certain ones have said that it is one-half of mahr (dower) and it means that a judge rules according to apparent condition of a case. When the doors are closed and curtains are pulled down mahr (dower) becomes obligatory. It is up to her when she knows before Allah that he has not touched then she deserves only half of mahr (dower).’”
8. A number of our people have narrated from Sahl ibn Ziyad from ibn Ri’ab from abu Basir who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who marries a woman; then pulls the curtains down upon himself and on her and closes the door; then divorces her and the woman is asked, ‘Did he come to you? She says, ‘No, he did not come to me.’ He then is asked, ‘Did you go to her?’ He says, ‘No, I did go to her.’ He (the Imam) said, ‘Their words are not accepted because she wants to avoid waiting period from herself and he wants to avoid mahr (dower), meaning when they are accused.’”
9. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan 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 marries a woman then goes to her, closes the door, pulls down the curtain on her and thinks that he has not touched her and she also confirms his words; if she must count waiting period. He (the Imam) said, ‘No, it is not necessary.’ I then asked, ‘One thing is near the thing.’ He (the Imam) said, ‘If fluid is discharged she must count the waiting period but if they are trusted then their words are accepted.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad who has narrated the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who divorces his wife when he is absent. When must his wife commence her ‘Iddah (waiting period )? He (the Imam) said, ‘If just testimony is established for his divorcing her on a known day which gives her certainty, she must commence her ‘Iddah (waiting period) from the day she is divorced; but if she is not certain then she must commence her ‘Iddah from the day she is informed.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr, from ‘Umar ibn ‘Udhaynah, from Zurarah and Muhammad ibn Muslim and Burayd ibn Mu’awiyah ibn ‘Ammar who has narrated the following: “About the case of one who is absent if he divorces his wife abu Ja’far, ‘Alayhi al-Salam, has said, ‘She must commence her ‘Iddah (waiting period) from the day he has divorced her.’”
3. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from al-Muthanna’ from Zurarah who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who divorces his wife when he is absent. When must she commence her ‘Iddah (waiting period)? He (the Imam) said, ‘If testimony is established that he has divorced on a known day, of a known month, she must commence her ‘Iddah (waiting period) from that day; but if she cannot ascertain the date, then she must commence her ‘Iddah (waiting period) from the day she is informed.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Shu’ayb ibn Ya’qub from abu Basir who has narrated the following: “Once, abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about the case of a man who divorces his wife. He informs her about it only after one year. He (the Imam) said, ‘If two just witness testify to prove it, she does not need to complete any ‘Iddah (waiting period), otherwise, she must commence her ‘Iddah (waiting period) from the day she is informed.’”
5. Muhammad ibn Ahmad has narrated from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has narrated the following: “Abu Ja’far (a.s.) has said, ‘If a man divorces his wife when he is absent he must appoint witnesses. When three Hayd (menses)-free periods pass from that time her ‘Iddah (waiting period) is complete.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr who has narrated the following: “Abu al-Hassan al-Rida’, ‘Alayhi al-Salam, has said, ‘If proof is established that she was divorced on such and such date which proves the expiration of her ‘Iddah (waiting period) she becomes a stranger for him.’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr al-Wasitiy from Zurarah who has narrated the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘If one divorces his wife when he is absent and proof is established to prove such divorce, her ‘Iddah (waiting period) commences from the day he has divorced her.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has stated this Hadith. ‘If a man divorces his wife when he is absent and testimony is established to prove the date of such divorce, she can commence her ‘Iddah (waiting period) from the day her husband had divorced her. If it is not proved then she must commence her ‘Iddah (waiting period) from the time she is informed.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “About the case of a man who dies and leaves behind a widow and he is absent, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘She must commence her ‘Iddah (waiting period) from the day she receives the news of his death.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl abu al-Sabbah al-Kinaniy who has said the following: “About the case of a woman whose husband dies and who is absent, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Her waiting period begins from the day she is informed, regardless, there is proving evidence or not.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah Ahmad ibn Muhammad from Muhammad ibn Muslim and Burayd who has said the following: “About the case of a woman whose husband is absent when he dies, abu Ja‘far, ‘Alayhi al-Salam, has said, ‘She must count her waiting period from the day the news reaches her because she commences mourning for him.’”
4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and abu al-‘Abbas al-Razzaz from Ayyub ibn Nuh all from Safwan from ibn Muskan from al-Hassan ibn Ziyad who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When a woman receives the news of the death of her husband, she must begin counting her waiting period and mourning for him.’”
5. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Rifa‘ah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman whose husband dies and he is absent and about when she must begin counting her waiting period. He (the Imam) said, ‘It is from the day the news reaches her. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to women, “One of you would wait for one year, when her husband died and he was absent, hold back her carnal desires and throw it behind her.’””
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has stated this Hadith. ‘When a woman’s husband who is absent dies and evidence is established about it, then her waiting period is counted from the day the news reaches her up to four months and ten days. She must begin mourning for him for four months and ten days, thus, she must stay away from musk, kohl, perfumes and dyes.’”
7. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr who has said the following: “Abu al-Hassan, al-Rida’, ‘Alayhi al-Salam, has said, ‘A woman whose husband dies must begin counting her waiting period from the day the news reaches her as well as mourning for him.’”
1. Ali ibn Ibrahim has narrated from his father from al-Husayn ibn Sayf from Muhammad ibn Sulayman who has said the following: “I once asked abu Ja‘far, al-Thaniy, ‘Alayhi al-Salam, saying, ‘I pray to Allah to keep my soul in service for your cause, why is it that waiting period for a woman divorced three times, is three cycles of Hayd (menses) or three months, and the waiting period of a widow is four months and ten days? He (the Imam) said, ‘Waiting period for a woman divorced three times is passing of three Hayd (menses)- free periods. It is to ascertain a womb is free of child and pregnancy. About the waiting period of a widow Allah, most Majestic, most Glorious, has set a condition for and a condition against women. In the condition for them He does not hold them accountable and in the condition against them He has not done injustice to them. In the case of ’Ila’ (swearing not to go to bed with one’s wife) it is four months as Allah, most Majestic, most Glorious, says, ‘. . . for those who swear there is a four month waiting period.’ (2:226) He has not made it permissible for anyone in the case of ‘Ila’ to wait more than four months because He, most Blessed, most High, knows how long women can wait without going to bed and without men. The condition against women is in the case of the death of their husband in which case they must wait for four months and ten days. Thus He has taken from her when he dies as much as He has takes for her from him during his life time in the case of ‘Ila’ as Allah, most Blessed, most High, says, ‘. . . they must wait for four months and ten days.’ He has not mentioned the ten days in waiting period except with four months. He knows that women can wait without men only for four months and without going to bed. For this reason He has set conditions for and against them.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid and Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘The waiting period for a pregnant widow is the one which ends last. If she is pregnant when four months end but her child is not yet born, then her waiting period ends when the child is born. If she gives birth before the end of four months and ten days, she must wait until the four months and ten days are complete and this is the longer of the two time periods.’”
2. Ali 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, ‘The waiting period of a widow ends with the end of the longer of the two time periods.’”
3. 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 pregnant widow does not have any right for maintenance.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bukayr from Zurarah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The waiting period of a widow ends with the end of one of the two which ends last because she must sit in mourning for four months and ten days, while in divorce there is no mourning.’”
5. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from Muhammad ibn Qays who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin issued a judgment in the case of a pregnant widow who gave birth before the end of four months and ten days and married. The judgment said that she must be left alone and no one must propose to her for marriage until the longer of the two periods of time ends; and thereafter if her family wants they can give her in marriage or keep her, but if they choose to keep her they must return his (one who had married her) assets.’”
6. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Waiting period of a pregnant widow ends with the end of the longer of the two time periods.’”
7. It is narrated from the narrator of the previous Hadith from Safwan ibn Yahya from ibn Muskan from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a pregnant widow who after childbirth marries before the end of four months and ten days. He (the Imam) said, ‘If the new husband has gone to bed with her he must stay away from her and she must complete the remaining time of the first waiting period and another waiting period for the later (separation). If he has not gone to bed with her they must separate from each other and she must complete the remaining of the first waiting period and he is then one of those who may propose for marriage.’ ” It is narrated from the narrator of the previous Hadith from Ja’far ibn Sama’ah and Ali ibn Khalid al-‘Aquliy from Karram from Muhammad ibn Muslim from abu Ja‘far, ‘Alayhi al-Salam, a similar Hadith.
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a pregnant widow if she has the right for maintenance. He (the Imam) said, ’No, she does not have such right.’”
9. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Muthanna’ al-Hannat from Zurarah who has said the following: “About the case of a pregnant widow abu ‘Abd Allah, ‘Alayhi al-Salam, has said that she does not have the right to receive maintenance.’” It is also narrated that her maintenance is from the assets of the child in her womb. [So he has narrated].
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ from Muhammad ibn al- Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the maintenance of a pregnant widow is paid from the assets of the child in her womb.’”
حميد بن زياد، عن ابن سماعة، عن محمد بن زياد، عن عبد الله بن سنان، ومعاوية ابن عمار، عن أبي عبد الله عليه السلام قال: سألته عن المرأة المتوفى عنها زوجها أتعتد في بيتها أو حيث شاءت؟ قال: بل حيث شاءت، إن عليا عليه السلام لما توفي عمر أتى أم كلثوم فانطلق بها إلى بيته
1. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad from ‘Abd Allah ibn Sinan and Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the case of a widow; if she must complete her waiting period in her home or wherever she wants. He (the Imam) said, ’It is wherever she wants; Ali, ‘Alayhi al-Salam, brought ’Umm Kulthum to his home when ‘Umar died.’”
محمد بن يحيى، وغيره، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن النضر بن سويد، عن هشام بن سالم، عن سليمان بن خالد قال: سألت أبا عبد الله عليه السلام عن امرأة توفى زوجها أين تعتد، في بيت زوجها تعتد أو حيث شاءت؟ قال: بلى حيث شاءت، ثم قال: إن عليا عليه السلام لما مات عمر أتى أم كلثوم فأخذ بيدها فانطلق بها إلى بيته.
2. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about the case of a widow and about where she must complete her waiting period; if it is the house of her husband or wherever she wants. He (the Imam) said, ’She can complete wherever she likes. Ali, ‘Alayhi al-Salam, held the hand of ‘Umm Kulthum and brought her to his home, when ‘Umar died.’”
الحسين بن محمد، عن معلى بن محمد، عن الحسن بن علي أو غيره عن أبان بن عثمان، عن عبد الله بن سليمان قال: سألت أبا عبد الله عليه السلام عن المتوفى عنها زوجها أتخرج إلى بيت أبيها وأمها من بيتها إن شاءت فتعتد؟ فقال: إن شاءت أن تعتد في بيت زوجها اعتدت وإن شاءت اعتدت في أهلها ولا تكتحل ولا تلبس حليا.
3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali or others from Aban ibn ‘Uthman from ‘Abd Allah ibn Sulayman who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a widow if she can go out to the house of her father and mother from her house, if she so chooses, to complete her waiting period. He (the Imam) said, ‘If she wants to complete her waiting period in the house of her husband, she can do so. If she wants to complete it in the house of her family she must not use kohl or wear ornaments.’ ”
4. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il from Aban from ibn abu Ya‘fur who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about the case of a woman whose husband dies. He (the Imam) said, ‘She must not use kohl for beautification or perfume and must not wear colorful dress, spend the night somewhere else. She can pay off rights, use hair clip and go for al-Hajj even though she is in her waiting period.’”
5. Humayd ibn Ziyad has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman whose husband dies if she can perform al-Hajj and bear witness for rights. He (the Imam) said, ‘Yes, she can do so.’”
Muwaththaq· al-Majlisi
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