« The Book of Testimonies (ash-Shahadat) » est le livre 32 de Al-Kafi, le recueil de ash-Shaykh Muhammad ibn Ya'qub al-Kulayni. Il contient 144 hadiths — Hadith 13 500–13 549 selon la numérotation standard. Chacun est présenté ci-dessous dans l'arabe original avec une traduction, sa référence complète, et l'authentification donnée par les savants du hadith lorsqu'elle a été enregistrée. Il est suffisamment long pour être divisé en 3 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
1. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from abu Ayyub al-Khazzaz who has said the following: “I once heard abu ‘ Abd Allah, ‘Alayhi al-Salam, saying, ’Do not swear by Allah, regardless, you are truthful or not truthful; Allah, most Majestic, most Glorious, says, “Do not swear by Allah unnecessarily.’” (2:224)”
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 that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘One who delays in swearing by Allah, He grants him better than what he has lost because of the delay.’”
3. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the disciples gathered around Jesus, ‘Alayhi al- Salam, and said, ‘O teacher of good, give us advice.’ He said to them, ‘Musa, the Prophet of Allah has commanded you not to swear by Allah falsely, but I command you not to swear by Allah, regardless, you are truthful or false.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Yahya ibn Ibrahim from his father from abu Salam al-Salam al-Muta‘abbid who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying to Sadir, ‘O Sadir, one who swears by Allah, most Majestic, most Glorious, falsely as well as one who swears by Allah truthfully has sinned; Allah, most Majestic, most Glorious, says, ‘Do not swear by Allah, unless you are obligated.’ (2:224)”
5. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has narrated the following: “Abu Ja‘far, ‘Alayhi al-Salam, once spoke to me about his father, ‘Alayhi al-Salam. He (the Imam) was with a woman of al-Khawarij, I (the narrator) think he said, ‘banu Hanifah.’ His mawla (friend or servant) said to him (the Imam), ‘O child of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, you have a woman who denounces your grandfather.’ (Abu Ja’far, ‘Alayhi al-Salam, said) ‘My father divorced her. She presented a claim for her mahr (dower) against him (the Imam) and brought him (the Imam) before the Amir (governor) of al-Madinah who asked him (the Imam), “O Ali, you must take an oath or pay her right.” He (the Imam) asked me to go and bring four hundred dinars. I then asked, “Father, I pray to Allah to keep my soul in service for your cause, were you not the rightful party?” He (the Imam) replied, “Yes, son but I because of the Glory of Allah did not want to swear by Allah which is made binding upon me.’””
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from certain persons of our people who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If someone brings a claim against you for a certain amount of assets which you do not owe to him, and he wants to make you to take an oath, if it is less than thirty dirham, you must pay and must not take an oath, but if it is more than that you can take an oath and do not give the asset.’”
1. A number of our people have narrated from and from ibn Faddal from Tha‘labah ibn Maymun from Ya‘qub al-Ahmar who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one takes an oath which he knows is false he has opposed Allah, most Majestic, most 0100005 .’”
2. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash ‘ariy from ibn al-Qaddah who has narrated 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, ‘Swearing falsely and sinfully for a binding purpose leaves the town barren.’”
3. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Ali ibn ‘Uthman ibn Razin from Muhammad ibn Furat maternal uncle of abu ‘Ammar al-Sayrafiy from Jabir ibn Yazid who has narrated the following: “Abu Ja‘far, ‘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, ‘You must never take sinfully a false oath because it leaves the town barren.’”
4. Ali ibn Ibrahim has narrated from his father from Fianan from Fulayh ibn abu Bakr al-Shaybaniy who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Taking an oath which is false and binding causes poverty consequently.’”
5. Ali has narrated from his father from al-Nawfaliy from al-Sakuniy who has narrated 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 has an angel whose legs are on the lowest earth. The length of his leg is a distance of five hundred years’ journey and his head is in the highest sky with a length of one thousand years’ journey. He says, “O Lord, You are free of all defects, O Lord, You are free of all defects, as ever You have been and how great You are!” He (the Messenger of Allah) then said, ‘Allah, most Majestic, most Glorious, sends revelation to him saying, “One who swears falsely by My name does not know this fact.’””
6. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from ibn abu ‘Umayr from Hisham ibn Salim who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A binding oath which is false leaves the town barren.’”
7. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn Hassan from Muhammad ibn Ali from Ali ibn Fiammad from ibn abu Ya’fur who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who takes a sinful oath can wait only for forty nights (before being struck by misfortune).”’
8. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ali from Ali ibn Hammad from Hariz from certain persons of his people who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Taking an oath sinfully is that which subjects one to the fire whereby a man holds back the right of a Muslim by seizing his assets.”’
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Malik ibn ‘Atiyyah from abu ‘Ubaydah al- Hadhdha’ who has narrated the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that it is in the book of Ali, ‘Alayhi al-Salam, that false oath and cutting off of good relations with relatives leave a town barren, empty of its inhabitants and destroys the reproducing continuum.’”
10. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Talhah ibn Zayd who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Sinful and false oath turns the womb barren.’ I then asked him (the Imam) about the meaning of the Arabic word ‘TunghiV . He (the Imam) said that it means turning fruitless.”
11. Ali has narrated from his father from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from a Shaykh of our people called abu al-Hassan who has narrated the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that Allah, most Blessed, most High, has created a white rooster whose neck is under the throne and its legs in the center of the seventh earth, its one wing is in the east and one wing in the west. Other roosters do not crow until it crows. When it wants to crow it flaps its wings and says, ‘Tasbih (Allah is free of all defects) and is the most great like whom there is no one.’” He (the Imam) said that ‘Allah, most Blessed, most High, in response says, “A lying person would never swear falsely by My name would he but know about what you say.’””
1. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Wahab ibn ‘Abd Rabbihi who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one says, “Allah knows”, when he does not know something, the Throne of Allah vibrates as a sign of expressing His greatness.”’
2. It is narrated from the narrator of the previous Hadith from ibn Faddal from Tha‘labah from abu Jamilah, al-Mufaddal ibn Salih from Aban ibn Taghlib who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When a servant says, “Allah has the knowledge” and he is not truthful in what he says, then Allah, most Majestic, most Glorious, says, “Why did you not find someone other than Me to ascribe a lie to him?”’”
3. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from Wahab ibn Hafs who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one says, “Allah has the knowledge”, when he does not know something, the Throne of Allah vibrates as a sign of expressing His greatness.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mansur ibn Yunus from abu Hamzah who has narrated the following: “Ali ibn al-Husayn, ‘Alayhim 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, ‘Do not swear except by Allah and one who swears by Allah must be considered truthful. One must agree with an oath by Allah. If one does not agree with an oath by Allah, is not of Allah, most Majestic, most Glorious.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from abu Ayyub al-Khazzaz who has narrated the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘If one swears by Allah it must be considered true, if one does not believe he is not of Allah. One must agree with an oath by Allah, if he does do so he is not of Allah, most Majestic, most Glorious.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from in a marfu‘ manner who has narrated the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once heard a man saying, T disown the religion of Muhammad.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, then asked saying, ‘Woe is upon you, if you are not a follower of the religion of Muhammad, then whose religion do you follow?’ He (the Imam) has said that as soon as the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, were complete, he (the man) dropped dead.’”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il from Salih ibn ‘Uqbah from Yunus ibn Zabayan who has narrated the following: “He (the Imam), ‘Alayhi al-Salam, said to me, ‘O Yunus, do not swear to disown us, because if one does so, true or false, he is cut off from us.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from certain persons of our people who have narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Swearing is of three kinds. There is one kind of swearing, which does not require expiation, the kind that requires expiation, and the false swearing which causes the fire. The kind, which does not require expiation, is the swearing in which one has sworn by Allah for a good cause not to do it and its expiation is doing such thing. The kind of oath, which requires expiation, is that which a man takes for not to do a sinful deed but he does it, then expiation becomes obligatory. Al-Ghumus oath is that which causes the fire and is that in which a man swears against the right of a Muslim man to withhold his assets.”’ Ali ibn Ibrahim has said the following: “He (the Imam), ‘Alayhi al-Salam, has said that swearing is of three kinds. There is the kind of swearing because of which fire becomes obligatory, the oath, which makes expiation obligatory, and the kind, which does not make the fire or expiation obligatory. The kind of swearing which makes the fire obligatory is the swearing of a man who swears and denies the assets of another. In this way, he takes it away from him or swears against a Muslim man falsely to tangle him or seek the support of Sultan and so on against him in which he succeeds and causes the loss of his life or his assets. For this kind, fire becomes obligatory. The oath because of which expiation becomes obligatory is that which a man takes about a lawful act in the sight of Allah to do it or swears to do something, which is not lawful not to do it, then he repents, in such case expiation becomes obligatory. The kind of oath, which does not require expiation, is that which one takes to cut off good relations with relatives or the Sultan forces him or against his wishes his father or his wife urges him. He swears for an act which is in disobedience to Allah, he swears to do so although he commits a sin, but there is not any expiation on him.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad Abu Ali al-Ash‘ariy from al-Qaddah who has narrated the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘There is no oath between a son and his father, a woman and her husband and between a slave and his master.’”
2. Al-Husayn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan who has narrated the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘It is not permissible to take an oath to make an unlawful matter lawful, a lawful matter unlawful or to cut off good relations with relatives.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Khalid ibn Jarir from abu al-Rabi’ al- Shamiy who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not permissible to take an oath to make an unlawful matter lawful, a lawful matter unlawful or to cut off good relations with relatives.’”
4. Ahmad ibn Muhammad has narrated from ’Isma‘il ibn Sa‘d al -Ash‘ariy who has narrated the following: “I once asked abu al-Hassan, al-Rida’, ‘Alayhi al-Salam, about the case of a man who takes an oath to cut off relations with relatives. He (the Imam) said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A vow for an unlawful matter is not valid and an oath to cut off relations with relatives is not valid.’ I then asked about a man who is made by Sultan to divorce or in other matters. He (the Imam) said, ‘It is not an offense on his part.’ I then asked about a man who fears from Sultan for his assets and takes an oath to protect them from him. He (the Imam) said, ‘It is not an offense on his part.’ I asked if a man could take an oath to protect the assets of his brothers as he does for himself. He (the Imam) said, ‘Yes, it is permissible.’”
5. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from ‘Amr ibn al-Bara’ who has narrated the following: “Once abu ‘Abd Allah, ‘Alayhi al-Salam, was asked, when I was listening, about the case of a man who has made obligatory upon himself to walk to the House of Allah and the offering animal, he has taken an oath in all severity not to ever speak to his father, testify about anything good for him. Never eat with him on one table or live with him under one roof. He then remained quiet. Abu ‘Abd Allah, ‘Alayhi al-Salam, asked, ‘Is anything else left?’ He replied, ‘No, I pray to Allah to keep my soul in service for your cause.’ He (the Imam) said, ‘All manners of cutting relation with relatives is nothing (not permissible).”’
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Mansur ibn Hazim who has narrated 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, ‘There is no swearing between a man and his father, a slave and his master, and between a woman and her husband. There is no vow for unlawful matters and there is no swearing to cut off relations with relatives.’”
7. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has narrated the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who has taken an oath. He takes an oath to walk to al-Ka’bah or to pay charity or free a slave, vow, or to offer an offering animal if he speaks to his father or mother or his brother or a relative. Alternatively, he takes an oath to cut off relation with relatives or for an unlawful reason or something, which is not proper for him to do. He (the Imam) said, ‘The Book of Allah is before taking an oath and there is no swearing in unlawful matters.’”
8. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has narrated the following: “A woman of the family of al-Mukhtar took an oath against her sister or a relative. She asked her to join her for food but she refused. She then took an oath and made it upon her-self to walk to the house of Allah, free a slave and never to live under one roof with her or eat with her on one table, and the other one did the same thing. ‘Umar ibn Hanzalah took this question before abu Ja‘far, ‘Alayhi al- Salam, and he (the Imam) said, ‘I can judge this case. She must eat, live under one roof with her, must not walk or set free a slave. She must have fear of Allah, her Lord, and must not transgress in such issues; it is of temptations of Satan.’”
9. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Tha‘labah ibn Maymun from Mu’ammar ibn ‘Umar who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who says there is a vow on him but does not specify anything. He (the Imam) said, ‘He does not owe anything.’”
10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has narrated the following: “About the case of a man who makes a vow on himself from Allah but does not specify, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If he specifies it then it is on him, if he has not specified then he does not owe anything.’”
11. Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has narrated the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about the case of a man who says, ‘It is on me to walk to al-Ka’bah if I can buy certain things for my family on credit. He (the Imam) asked, ‘Is that difficult on them?’ I replied, ‘Yes, it is difficult for them not to take for them anything on credit.’ He (the Imam) said, ‘He must take for them on credit and he does not owe anything.’”
12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has narrated the following: “About the case of a man who takes an oath not to speak to a certain relative, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It does not have any valid effect. He must speak to one about whom he has taken an oath not to speak.’ He (the Imam) then said, ‘Any oath which is not for the sake of Allah does not have any valid effect, whether it is in divorce or freeing a slave.’ He (the narrator) has said, ‘I then asked him (the Imam) about a woman who has made her assets for the house of Allah if certain woman borrows her certain items and also so and so woman, then certain ones allow her to borrow and others do not allow.’ He (the Imam) said, ‘There is an offering animal on her. Offering is what Allah has made a gift for al-Ka’bah and for this reason it is offered if it is made for Allah. Such things are of no valid effect as well as such offering animal on which Allah, most Majestic, most Glorious, is not mentioned.’ He (the Imam) was asked about a man who says that there are one thousand camels on me when he is in the state of Ihram, or a thousand al-Hajj. He (the Imam) said, ‘Such things are of the temptation of Satan.’ About the case of a man who in the state of Ihram takes an oath for al-Hajj or that he says to offer this food. He (the Imam) said, ‘It does not have any valid effect.’ He (the Imam) said, ‘It does not have any valid effect; food cannot be offered. He may say that the camel slaughtered after it is slaughtered, he wants to offer it to the house of Allah.’ He (the Imam) said, ‘Camels are offered when they are living, not when it turns to flesh.’”
13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Safwan from ibn Muskan from al-Halabiy who has narrated the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘Any oath which is not for the sake of Allah, most High, in divorce or freeing slaves does not have any valid effect.’”
14. Ahmad ibn Muhammad has narrated from ibn Faddal from ibn Bukayr from Zurarah who has narrated the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the case of a man who takes an oath very seriously not to buy for his family. He (the Imam) said, ‘He must buy for them and he does not owe anything because of his oath.’”
15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn Amirah am abu al-Sabbah who has narrated the following: “By Allah, Ja‘far ibn Muhammad, ‘Alayhim al-Salam, said to me that Allah taught Tamil and Taw’il (what was revealed and what it meant) to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who taught it to Ali, ‘Alayhi al- Salam.’ He (the Imam) said, ‘He by Allah taught to us. Thus, if you do certain things or take an oath and swear because of taqiyah (fear), then you are not under constraint.’”
16. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from ‘Abd Allah ibn al-Qasim ibn Muhammad from Muhammad ibn Sinan who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Taking an oath in anger does not have any valid effect or to cut off relations with relatives, by Jabr (force) or Ikrah (coercion, dislike).’ I (the narrator) then asked saying, ‘I pray to Allah to keep you well, what is the difference between forced and coerced?’ He (the Imam) said, ‘Force is by Sultan, coercion or dislike is from the wife, mother or father and that does not have any valid effect.’”
17. Ali ibn Ibrahim has narrated from Muhammad ibn Ali from Musa ibn Sa‘dan from ‘Abd Allah ibn al-Qasim ibn Muhammad from ‘Abd Allah ibn Sinan who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘An oath in anger or to cut off relations with relatives, by Jabr (force) or Ikrah (coercion, dislike) does not have any valid effect.’ I (the narrator) then asked saying, ‘I pray to Allah to keep you well, what is the difference between forced and coerced?’ He (the Imam) said, ‘Force is by Sultan coercion or dislike is from the wife, mother or father and that does not have any valid effect.’”
18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Sa‘d ibn abu Khalaf who has narrated the following: “I once said to abu al-Hassan, Musa, ‘Alayhi al-Salam, that I had bought a slave-girl secretly because of my wife and when she found out she went out of my home and refused to come back. I met her in the house of her people and said that what she has heard is false and the person who has told her is her enemy who wants to remove her from home. She said, ‘No, by Allah there will never be anything good between me and you until you swear to free all slave-girls that belong to you and give all of your assets in charity if you have bought something. You must free a slave-girl that still belongs to you.’ I took an oath as she asked and she made me repeat the oath and say, ‘Every slave-girl that belongs to me at this hour is free,’ and I said just as she had asked. I have separated my slave-girl. I thought to free and then marry her because I love her.’ He (the Imam) said, ‘You do not owe anything because of your oath and you must take notice that to free a slave or charity is not valid unless it is for the sake of Allah and for the reward from Him.’”
1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has narrated the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, about the meaning of the words of Allah, ‘. . . Allah will not hold you responsible for your meaningless oaths.’ (2:225) Al-Laghw, (meaningless) is a reference to a man’s saying, ‘La wa Allah, (No, by Allah) Bala waAllah-i, (yes, by Allah)’ and it does not make anything binding.”
1. Al-Husayn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from ‘ Abd Allah al-Rahman ibn abu ‘ Abd Allah who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one takes an oath about something when doing it is better than not doing it, he must do what is better and there is no expiation on him, it is only of the temptations of Satan.”’
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from those who narrated to him who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one takes an oath to do something then finds another thing better which he does, it is the expiation for his oath and he gains one good deed.’”
3. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn ’Isma‘il from Ali ibn al-Nu’man from Sa‘id al-A‘raj who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who vows to do a certain thing then finds out that not doing it is better. If he disregards it, he is afraid of committing a sin. Can he disregard it? He (the Imam) said, ‘Have you not heard the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, “If you find something better than that for which you have taken an oath, then you can disregard it.’””
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from certain persons of our people who have narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one takes an oath to do something then finds another thing better which he does, he must do that which is better; he gains one good deed.’”
5. Ali ibn Ibrahim has narrated from his father from Ali ibn al-Nu’man from Sa‘id al-A‘raj who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who vows to do a certain thing then finds out that not doing it is better, and if he did not disregard it he is afraid of committing a sin; if he can disregard it. He (the Imam) said, ‘Have you not heard the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, “If you find something better than that for which you have taken an oath you can disregard it.’””
1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has narrated the following: “I once heard abu ‘ Abd Allah, ‘Alayhi al-Salam, when he (the Imam) was asked about what is lawful and what is not lawful about intention and what is in one’s mind, saying, ‘In certain times it is lawful and in certain times it is not lawful. The lawful case is when one is oppressed in which case his oath is based on his intention. If one coerces then it is on the basis of the intention of the oppressed.’”
Daif· 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.
