Ceci est la partie 2 sur 3 de « The Book of Testimonies (ash-Shahadat) », livre 32 de Al-Kafi — Hadith 13 550–13 599. Le livre 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.
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ’Isma‘il ibn Sa‘d al-Ash‘ariy who has narrated the following: “I once asked al-Rida’, ‘Alayhi al-Salam, about the case of a man who swears but his mind is on something other than what he has taken oath for. He (the Imam) said, ‘The oath is for that which is in one’s mind.’”
3. Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya who has narrated the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the case of a man who swears but his mind is on something other than that for which he has taken the oath. He (the Imam) said, ‘Swearing is for that which is in one’s mind.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Hisham ibn Salim who has narrated the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘A man must not take an oath except for what he knows. 5 ”
2. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from Khalid ibn Ayman al-Hannat from abu Basir who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A man must not be asked to take an oath except for what he knows.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A man must not be asked to take an oath except for what he knows.’”
4. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from certain persons of his people who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A man must not be asked to take an oath except for what he knows and that oath applies only to what he knows, regardless, one is asked to swear or not’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has narrated the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Any oath that you take and it is for your benefits in the worldly or matters of hereafter, then there is nothing on you. Expiation is payable only when you take an oath in disobedience to Allah if you did not do it then you do it.”’
2. It is narrated from the narrator of the previous Hadith from ibn Mahbub from ‘ Abd al-Rahman ibn al-Hajjaj who has narrated the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘Every kind of oath does not make one liable to expiation. If the matter is what Allah has made obligatory on you to do and you take an oath not to do it but you do it there is no expiation on you. If it is not of the matters that Allah has made obligatory on you to do and you take an oath not to do it but you do it, then there is expiation on you.’”
3. It is narrated from the narrator of the previous Hadith from Sa‘d ibn Sa‘d from Muhammad ibn al-Qasim ibn al-Fudayl from Hamzah ibn Humran from Dawud ibn Farqad from Humran who has narrated the following: “I once asked abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, about the kind of oath for which I owe expiation. They said, ‘It is when you take an oath for an act in which there is obedience to Allah if you do it and you do not do it, then there is expiation on you. If you take an oath for an act in which there is disobedience to Allah then its expiation is not to do it. An oath about the act which is not an obedience or disobedience does not have any valid effect.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from Zurarah who has narrated the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of the kind of oath which requires one to pay an expiation. He (the Imam) said, ‘It is when you are obligated to do something and you take an oath not to do it but you do it then there is nothing on you when you do it. What is not obligatory on you to do and you take an oath not to do it then you do it, then there is expiation on you.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ibn Muskan from Hamzah ibn Humran from Zurarah who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the kind of oath that makes expiation obligatory. He (the Imam) said, ‘If you take an oath for doing something which is a virtuous deed, there is expiation if you do not do it. If you take an oath to do something which is an act of disobedience you do not owe anything if you did not do it; other than these which are not virtuous or of disobedience do not have any valid effect.’”
6. Al-Husayn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who takes an oath for a man to eat food but does not eat; if there is expiation on him and the kind of oath that makes expiation obligatory. He (the Imam) said, ‘Expiation is obligatory when one takes an oath not to sell an asset or buy but then he changes his mind. If one takes an oath about something which is better for him to do than not to do and he does what is good then there is no expiation on him, it is only of the temptations of Satan.”’
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Qasim ibn Yazid from Muhammad ibn Muslim who has narrated the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about oath and Nadhr (a commitment) and swearing about that which is an act of obedience to Allah. He (the Imam) said, ‘What is an act of obedience you must do it. If one makes a commitment then does not fulfill, one must pay expiation; but if it is an oath in sin, then it does not have any valid effect.’”
8. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad ibn ‘Isa all from Ahmad ibn Muhammad from ibn abu Nasr from Tha’labah from Zurarah who has narrated the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Every act for which one takes an oath not to do it and the act is beneficial in this and in the hereafter, there is no expiation for it. Kaffarah (expiation) becomes obligatory when one takes an oath and says, ‘By Allah I will not commit fornication, by Allah I will not drink wine, by Allah I will not steal, by Allah I will not act treacherously and so on and I will not disobey, but he does, then Kaffarah (expiation) becomes obligatory.’”
9. Ahmad ibn Muhammad from ibn abu Nasr has narrated from Jamil from Zurarah who has narrated the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the kinds of oath for which Kaffarah (expiation) is obligatory. He (the Imam) said, ‘If something is obligatory for you to do and you take an oath not to do it, then you do it, you do not owe anything. If what is not obligatory on you to do and you take an oath not to do it but you do it, then Kaffarah (expiation) becomes obligatory on you.’”
10. Ahmad ibn Muhammad from ibn abu Nasr has narrated from Thadabah and narrated to us from those who narrated to him from Muyassir who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The oath that makes expiation obligatory is that which is about an act that is necessary for you to do. However, you take an oath not to do it but you do it. Expiation is not due on you because your act is in obedience to Allah, most Majestic, most Glorious. If it is something that you must not do and you take an oath not to do but you do it, then expiation is obligatory on you.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu Jamilah al-Mufaddal ibn Salih from Muhammad al-Halabiy and Zurarah and Muhammad ibn Muslim who has narrated the following: “About the meaning of the words of Allah, most Majestic, most Glorious, . . speak of your Lord if you forget’ (18:24) abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, have said that if one takes an oath and forgets to make an exception, he must make an exception (say, ‘if Allah wills’) when he remembers.”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Ja‘far al-Ahwal from Salam ibn al-Mustanir who has narrated the following: “This is about the meaning of the words of Allah, most Majestic, most Glorious. ‘. . . We made a covenant with Adam, ‘Alayhi al-Salam, before but he forgot and We did not find in him firm determination.’ (20:115) Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘When Allah, most Majestic, most Glorious, said to Adam, ‘Alayhi al-Salam, to enter in the garden (paradises) He said, “O Adam, you must not go near this tree.’” He (the Imam) said that He showed it to him and Adam said to his Lord, “How will I go near the tree when You have prohibited me and my wife?” He (the Imam) said that Allah said to them not to go near the tree meaning do not eat thereof. Adam and his wife said, “Yes, Lord we will not go near the tree and will not eat”, but they did not make an exception (did not say, ‘if Allah wills’) when saying, “yes” Allah, in that matter left them on their own and to their memories.’ He (the Imam) said, ‘Allah, most Majestic, most Glorious, spoke to His Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, about a fact in the book. “. . . You must never say about anything, ‘I will do it tomorrow without saying, ‘unless Allah wills’ otherwise,” (18:23) and Allah decides that I must not do then I will not be able to do.’ He (the Imam) said that for this reason Allah, most Majestic, most Glorious, has said, ‘. . . you must speak of your Lord when you forget’, meaning make the act and the will of Allah an exception in your act.’”
3. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from ibn Ri’ab from Hamzah ibn Humran who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the meaning of the words of Allah, most Majestic, most Glorious, ‘. . . speak of your Lord if you forget.’ He (the Imam) said, ‘It is in taking oath when you say, ‘By Allah, I will not do so and so and when you remember that you have forgotten to make an exception then say, ‘if Allah so wills.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Husayn al- Qalanisiy or certain persons of his people who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A servant (of Allah) can make the exception up to forty days if he forgets.’”
5. Ali ibn Ibrahim 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 ’Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, has said, ‘If one makes the exception in taking an oath there is no violation or expiation.’”
6. 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 ’Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, has said, ‘The forgotten exception in taking an oath must be made even if one remembers after forty mornings.’ He (the Imam) then read this verse, . . speak of your Lord if you forget.’”
7. Ali has narrated from his father from through the same chain of narrators as that of the previous Hadith the following is narrated 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, ‘If one takes an oath privately, he must make the exception privately; and if one takes an oath in public, he must make the exception in public.’”
8. Ahmad ibn Muhammad has narrated from Ali ibn al-Hassan from Ali ibn Asbat from al-Husayn ibn Zurarah who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the meaning of the words of Allah, most Majestic, most Glorious, ‘. . . speak of your Lord if you forget.’ He (the Imam) said, ‘It is when you take an oath and forget to make the exception (saying if Allah so wills), then you must make the exception when you remember.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from Muhammad ibn Muslim who has narrated the following: “This is about the meaning of the words of Allah, most Majestic, most Glorious. . . I swear by the night when it becomes dark. . .’ (92:2) and ‘. . . I swear by the star when it descends down’ (52:2) and so on. Abu Ja’far, ‘Alayhi al-Salam, has said, ‘Allah, most Majestic, most Glorious, swears by anything of His creatures as He wants but His creatures can only swear and take oath by Allah.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I say that a man must take an oath and swear by Allah only. People’s saying, la’ bal shane ’uka (no, but may your adversary be it) is of the expressions of the people of ignorance. If one takes an oath by such expressions and so on, he has ignored taking an oath by Allah. One’s expression, Ya Hayahu and ya Hanahu is only a pausing and punctuating effort to better articulate one’s idea. However, one’s saying la’umr Allah or Lahahu is swearing by Allah, most Majestic, most Glorious.’”
3. A number of our people have narrated from Sahl ibn Ziyad from ibn abu from ‘Abd al-Karim from Sama‘ah who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I say that a man must take an oath and swear by Allah only. People’s saying, la’ bal shane ’uka (no, but may your adversary be it) is of the expressions of the people of ignorance.’”
4. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has narrated the following: “This is about the meaning of the words of Allah, most Majestic, most Glorious. ‘I do not swear by the places of the stars.’ (56:75) Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘People of the community of ignorance swore by the places of stars and Allah, most Majestic, most Glorious, said, “I do not swear by the places of stars.’” He (the Imam) said that He called their swearing as such a grave thing. He (the Imam) has said that people of the time of ignorance held the month of Muharram to be a great thing. They would not swear thereby as well as the month of Rajab and did not disturb in these months those going and coming around even if he may have killed one’s father. They would not expel from al- Haram (the Sacred area) an animal or sheep or camel and so on. Allah, most Majestic, most Glorious, said to His Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘I do not swear by this town and you are living in this town.’ (90:2-3) He (the Imam) said that their ignorance had climaxed to the level of making them to consider the killing of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, as lawful. On the contrary they held days of the month with greatness whereby they swore and stood by such oaths.’”
5. Ali ibn Ibrahim has narrated from his father from ’Isma‘if ibn Marrar from Yunus from certain persons of our people who has narrated the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the meaning of the words of Allah, most Majestic, most Glorious, ‘I do not swear by the places of the stars.’ (56:75) He (the Imam) said, ‘It is a great sin on one who swears thereby. The community of ignorance held al-Haram (the sacred area) with greatness. They did not swear thereby. They made lawful to disrespect Allah but they did not disturbed those who were there and did not expel animals from there. Allah, most Blessed, most High, said, ‘I do not swear by this town despite your living in it and by the father and son.’ (90:2-3) He (the Imam) said, ‘They held the town with greatness to the extent that they swore thereby but made it lawful to disrespect the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.”’
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about how to make people of the book to take an oath. He (the Imam) said, ’Do not make them to take oath by anything other than Allah, most Majestic, most Glorious.’”
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Sama‘ah, who has narrated the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, if it is proper to make Jews, Christians and Zoroastrians take an oath by their deities. He (the Imam) said, ’It is not proper for anyone to take oath by anything other than Allah, most Majestic, most Glorious.’”
3. Ali ibn Ibrahim 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 ’Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, has said, ‘You must make a Jew to take an oath (if needed) by the Torah which was revealed to Musa ‘Alayhi al-Salam .’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Jews, Christians and Zoroastrian are not made to take an oath by anything other than Allah, most Majestic, most Glorious, who says, ‘Judge among them by means of what Allah has revealed.’ (5:52)”
5. It is narrated from the narrator of the previous Hadith from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al- Mada’iniy who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘An oath is not taken by anything other than by Allah.’ He (the Imam) said, ‘In the case of Jews, Christians and Zoroastrian, you must not make them to take an oath by anything other than by Allah, most Majestic, most Glorious.””
1. Abu Ali al-Ash ‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar Ahmad ibn Muhammad from Muhammad ibn ’Isma‘if has narrated from al-Fadf ibn Shadhan from all from Safwan ibn Yahya from ibn Muskan from al-Halabiy who has narrated the following: “About the case of Kaffarah (expiation) because of oath abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It (expiation) is to feed ten destitute people each with one mud (a certain measurement) or a handful of wheat or flour, or clothe them with two pieces of clothes to each person, or free a slave. He has the choice for any one of the three that he may choose and if he cannot do anyone of them then he must fast for three days.’”
2. 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 expiation for oath mentioned in the words of Allah, most Majestic, most Glorious, ‘. . . if one cannot find then it is three days fasting.’ (5:91) and about the limit of ‘if one cannot find’ and that a man asks for help (beggar) but he is not of ‘if one cannot find’. He (the Imam) said, ‘If one does not have more than what his dependents need, then “if one does not find” applies to him.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the expiation because of oath. He (the Imam) said, ‘It is to set free a slave or clothing with two clothes or feeding ten destitute persons. Whichever of the three he chooses is sufficient, and if he cannot find any of them, then it is three consecutive days of fasting and in feeding ten destitute persons: it is one mud (a certain measurement) for everyone.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Humayd from Muhammad ibn Qays who has narrated the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that Allah, most Majestic, most Glorious, has said to His Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘O Prophet, why do you make unlawful what Allah has made lawful for you.’ ‘Allah has shown you how to absolve yourselves of your oaths.’ (66:1-2) He made it an oath and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, then paid expiation for it.’ I then asked, ‘By what means did he pay the expiation thereof?’ He (the Imam) said, ‘He fed ten destitute people one mud (a certain measurement) to each person.’ We then asked about the limit of clothing. He (the Imam) said, ‘It is such clothing which provides cover for his privacy.’”
5. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr from abu Jamilah who has narrated the following: “About the case of expiation due to an oath which is freeing a slave, or feeding ten destitute person of the average kind of food for your family or clothing them, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The average kind of food is vinegar and oil, and a high quality is bread and meat. Charity is one mud (a certain measurement) of wheat for each destitute person and clothes are two pieces. If one cannot find any of these, then he must fast for three consecutive days as Allah, most Majestic, most Glorious, has said, . . if one cannot find then he must fast for three days.’””
6. Ali has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr and ai-Hajjai from Tha‘labah ibn Maymun from Mu’ammar ibn ‘Umar who has narrated the foliowing: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the case of a man who must clothe the needy because of expiation due to oath. He (the Imam) said, ‘ It is a kind of clothing which can cover his privacy.’”
7. Aii ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from af-Halabiy who has narrated the following: “This is about the meaning of the words of Allah, most Majestic, most Glorious. ‘. . . it is of the average kind of food that you provide to your family.’ Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘It is just as it is at home. Certain people eat one mud (a certain measurement) and certain others less or in between. If you like you can prepare a certain kind of sauce, the least of which is salt, the middle is vinegar and oil, and of a high quality is meat.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu Hamzah al-Thumaliy who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who has said by Allah, but has not remained firm about it. He (the Imam), ‘Alayhi al-Salam, said, ‘The Kaffarah (expiation) for it is to feed ten destitute people, one mud (a certain measurement) to each one of flour or wheat, or free a slave, or fast for three consecutive days if he cannot find the other remedies.’”
9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn al-Hakam who has narrated the following: “About the Kaffarah (expiation) due to an oath which is one mud (a certain measurement) for each person abu ‘Abd Allah, ‘Alayhi al-Salam, has said that it must be a handful of food made into flour and cooked.’”
10. Ali ibn Ibrahim 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 ’Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, has said, ‘If one cannot find ten destitute people at one time he can feed fewer people several times like this and in next day until it is equal to feeding ten destitute people.’”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has narrated the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the Kaffarah (expiation) due to oath. He (the Imam) said, ‘It is fasting for three days.’ I then asked, ‘What happens if one feels weak and cannot do it?’ He (the Imam) said, ‘He can give charity to ten destitute people.’ I asked, ‘What happens if he cannot do it?’ He (the Imam) said, ‘He must ask forgiveness from Allah and must not do such thing again because the best is Kaffarah (expiation) in its highest and lowest form, so he must ask forgiveness from his Lord and express regret and repentance.’”
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has narrated the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said in paying expiation for an oath, feeding small people is not sufficient, however, two small ones are equal to one grown-up person.”’
13. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar af-Yemaniy from abu Khafid al-Qammat who has narrated the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘If one is able to feed ten destitute people for expiation of an oath he cannot fast instead. He must feed ten destitute people, one mud (a certain measurement) to each one, and if one cannot do this, then he must fast for three days.’”
14. Ali has narrated from his father from ibn Mahbub from abu Ayyub from abu Basir who has narrated the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about, ‘. . . the average kind of food that you provide for your family.’ He (the Imam) said, ‘It is the kind of food which you feed your family, it must be of the middle of the two, high and low, quality that you provide for your family.’ I then asked, ‘What is the middle of such food?’ He (the Imam) said, ‘It is vinegar and oil and dates and bread to satisfy them once.’ I then asked about clothing them. He (the Imam) said, ‘It is one piece of cloth.’”
1. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Mansur ibn Hazim who has narrated the foffowing: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A man says, ‘It is obligatory on me to walk to the house of Allah’ when he is in the state of Ihram for al-Hajj. He may say, ‘It is obligatory on me to offer such and such offering.’ However, he does not owe anything until he says, ‘It is obligatory on me from Allah to walk to His house.’ Or says, ‘It is obligatory from Allah on me to assume the state of Ihram for al-Hajj.’ Or he says, ‘From Allah it is obligatory on me to offer an offering of such and such if I did not do such and such thing.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad af-Fudayi from abu af-Sabbah ai-Kinaniy who has narrated the foffowing: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who says that there is a vow, a commitment on him (the Imam) said, ‘It does not have any valid effect until one specifies it, like fasting, charity, a gift or al-Hajj.’”
Majhul· 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.
