Al-Zihar

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ’Divorce is not a divorce unless it is intended to be a divorce, and Zihar is not Zihar unless it is intended to be so.’”

a dit : "Il n'y a de divorce que celui qui est voulu comme divorce, et il n'y a de déclaration de zihar que celle qui est voulue comme déclaration de zihar."

3. Ali has narrated from his father from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about al-Zihar. He (the Imam) said, ’It applies to all relatives (Dhi Mahram) like mother, sister, paternal or maternal aunts. Al-Zihar is not by swearing.’ I then asked, ’How does it take place?’ He (the Imam) said, ‘It happens by a man’s saying to his wife when she is clean of Hayd (menses) and sexual intercourse, ‘You are unlawful to me like the back of my mother or sister’, and he thereby intends al-Zihar.’”

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from a man of our people from a man who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about my saying to my wife, ‘You are like the back of my mother if you went out of the room’ and she went out of the room. He (the Imam) said, ‘There it does not have any valid effect on you.’ I then said, ‘I am strong to expiate.’ He (the Imam) said, ‘You do not owe anything because of it.’ I said, ‘I am strong to set free one or two slaves.’ He (the Imam) said, ‘You do not owe anything because of it, regardless you are strong or not strong.’”

[Traduction du contenu principal du hadith]

5. Ibn Faddal has narrated from the one who narrated to him who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Al-Zihar can take place only in the environment of divorce.’”

"Le dhikr (récitation) du Coran ne doit être fait que dans un lieu similaire à celui de la répudiation."

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran from ibn abu ‘Umayr from ‘Abd Allah ibn al- Mughirah and others who has said the following: “Hamzah ibn Humran married the daughter of Bukayr. In the night that she was to be brought to him women said to him that divorce does not matter to you much and it is not important for you. ‘We will not bring her (the bride) to you until you form al-Zihar about the mothers of your children.’ He (the narrator) has said that he agreed to do so and mentioned it to abu ‘Abd Allah, ‘Alayhi al-Salam. He (the Imam) commanded him to settle (keep) them.’”

Hamza ibn Humran a épousé la fille de Bukayr. Quand il l'a introduite dans sa chambre la nuit de ses noces, les femmes lui ont dit : "Tu ne te soucies pas du divorce, et ce n'est rien pour toi. Nous ne la laisserons pas entrer chez toi tant que tu ne les auras pas répudiées devant les mères de tes enfants." Il a obéi, puis a mentionné cela à Abu Abdullah (paix soit sur lui), qui lui a ordonné de les rapprocher.

7. 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 abu ‘Umayr from ‘Abd Allah ibn al-Mughirah who has said the following: “Hamzah ibn Humran married daughter of Bukayr. In the night that she was to be brought to him women said to him, ‘We would not bring her to you until you swear. We will not agree to your swearing about setting free slaves because you do not consider it anything important; but you must swear about al-Zihar and form al-Zihar about the mothers of your children and slave-girls.’ He formed al-Zihar about them, then he mentioned it to abu ‘ Abd Allah, ‘Alayhi al-Salam. He (the Imam) said, ‘You do not owe anything because of it and you can go back to them.’”

Hamza ibn Humran a épousé la fille de Bukayr. Lorsqu'il voulut consommer le mariage, les femmes lui dirent : "Nous ne te laisserons pas entrer en elle avant que tu ne nous fasses un serment, et nous n'acceptons pas que tu jures par l'affranchissement, car tu ne le possèdes pas. Mais jure-nous par le dhahir (partie intime) de tes mères, de tes enfants et de tes esclaves." Il jura parmi elles, puis mentionna cela à Abu Abdullah (que la paix soit sur lui). Il lui dit : "Tu n'as rien à craindre, retourne vers elles."

8. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who doubts a great deal in his wudu. He then says, ‘If I repeat my Salat (prayer) or wudu (because of doubts), then my wife will be like the back of my mother and swears for it about divorce.’ He (the Imam) said, ‘It is of the misdeeds of Satan. He does not owe anything because of it.’”

J'ai demandé à propos de l'homme qui accomplit la prière ou fait ses ablutions, puis doute par la suite, et il dit : "Si j'ai bien accompli la prière ou fait mes ablutions, que ma femme soit séparée de moi comme le dos de sa mère", et il jure cela par le divorce. Il a dit : "Ceci est l'une des ruses de Satan, il n'a aucun droit sur lui."

9. Ali ibn Ibrahim has narrated from his father and 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: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying that once a man came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘O Messenger of Allah, I have formed al-Zihar with my wife’. He (the Messenger of Allah) said, ‘Go and set free a slave.’ He said, ‘I do not have anything.’ He (the Messenger of Allah) said, ‘Go and fast for two consecutive months.’ He said, ‘I cannot do so.’ He (the Messenger of Allah) said, ‘Go and feed sixty destitute people.’ He said, ‘I do not have that much food.’ He (the Imam) has said that the Messenger of Allah then said, ‘I will do it for you.’ He (the Messenger of Allah) gave him dates to feed sixty destitute people and told him to give to them.’ He then said, ‘I swear by the One who has sent you with truth, I do not know of anyone between the two mountains on both sides of this city needier to this date than myself and my family.’ He (the Messenger of Allah) said, ‘Go, eat thereof and feed to your family.’”

Le contenu principal du hadith met en lumière l'importance de l'aumône et de l'entraide envers les plus démunis, même dans les moments de difficulté personnelle. Le Prophète Muhammad (que la prière d'Allah et Son salut soient sur lui) encourage à la générosité et à la bienveillance envers les nécessiteux, montrant ainsi la miséricorde et la compassion qui doivent guider les actions des croyants.

10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that a man says to his wife that she is like the back of his paternal or maternal aunt. He (the Imam) said, ‘It is al-Zihar.’ He (the narrator) has said that we asked him (the Imam) about al-Zihar and about when expiation becomes due on such man. He (the Imam) said, ‘It is when he wants to go to bed with his wife.’ I then asked, ‘Will there be expiation if he divorces her before going to bed with her?’ He (the Imam) said, ‘Expiation does not fall off of him.’ I then asked, ‘If he fasts a part of fasting, then he falls ill and he discontinues his fast, must he start it all over again or continue from where he had left to complete what he owes?’ He (the Imam) said, ‘If he has fasted one month, then has fallen ill, he must start all over again, but if he has done more than one month by one day or two days he can continue from there onward to complete the rest.’ He (the narrator) has said that he (the Imam) said, ‘Free and slaves are the same except that slaves owe one-half of expiation on a free person. He (a slave) does not owe setting free of slaves or charity. He must only fast for one month.’”

Le contenu principal du hadith traite des questions liées au dhīhār, à l'expiation en cas de divorce avant la consommation du mariage, à la manière de rattraper le jeûne en cas de maladie et à la différence de traitement entre les femmes libres et esclaves en termes d'expiation. Le hadith met en lumière les enseignements et les règles à suivre dans ces situations spécifiques.

11. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-Razzaz from Ayyub ibn Nuh from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about the case of a man who forms al-Zihar about his slave-girl. He (the Imam) said, ‘Free and slaves are the same in al-Zihar.’”

Les femmes libres et les esclaves sont égales à cet égard.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a man who forms al-Zihar about his wife five times or more. He (the Imam) said, Tor every time there is expiation.’ He (the narrator) has said, ‘I asked him (the Imam) about a man who forms al- Zihar about his wife, then divorces her before going to bed with her; if there is expiation on him. He (the Imam) said, ‘No, there is no expiation on him.’ He (the narrator) has said, ‘I asked him (the Imam) about al-Zihar of free and a slave-girl. He (the Imam) said, ‘Yes, it can happen.’ It was asked, ‘If it takes place in the month of Sha’ban and he cannot find a slave to free.’ He (the Imam) said, ‘He must wait until he completes fasting of the month of Ramadan, then fast for two consecutive months; and if he forms al-Zihar on a journey he must wait until he comes home. If he fasts then finds assets, he continues with what he has started.’”

J'ai demandé à propos d'un homme qui manifeste de sa femme cinq fois ou plus, il a dit : Ali (que la paix soit sur lui) a dit : À chaque fois, une expiation. J'ai aussi demandé à propos d'un homme qui manifeste de sa femme puis la divorce avant d'avoir eu de relation avec elle, il a dit : Non. Et j'ai demandé à propos du dhahir (affranchissement) pour une femme libre ou esclave, il a dit : Oui. On lui a dit : Mais s'il manifeste en Sha'ban et ne trouve pas de quoi affranchir, il a dit : Qu'il attende jusqu'à ce qu'il jeûne un mois de Ramadan, puis jeûne deux mois consécutifs. Et s'il manifeste et est en voyage, qu'il attende jusqu'à ce qu'il rentre. S'il jeûne et obtient de l'argent, qu'il paie ce avec quoi il a commencé.

13. Muhammad ibn Ahmad has narrated from ibn abu Najran from Muhammad ibn Humran who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a slave if there is al-Zihar on him. He (the Imam) said, ‘He owes one-half of what becomes due on free people. He owes only to fast one month and setting free of slaves does not apply to him as well as charity.’”

J'ai demandé à Aba Abdullah (sur lui la paix) à propos d'un esclave qui a des biens. Il a répondu : "Il doit jeûner la moitié de ce que jeûne un homme libre pendant un mois, sans qu'il ait à expier par une aumône ou une libération d'esclave."

14. 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 forms al-Zihar about his wife three times. He (the Imam) said, ‘He must pay expiation three times.’ I then asked about if he goes to bed with her before paying expiation. He (the Imam) said, ‘He must ask forgiveness from Allah and abstain until he pays expiation.’”

Un homme qui a eu des relations intimes avec sa femme à trois reprises doit expier trois fois. S'il récidive avant d'avoir expié, qu'il implore le pardon d'Allah et qu'il s'abstienne jusqu'à avoir expié.

15. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from abu Hamzah al-Thumaliy who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about a slave if there is expiation for al-Zihar on him. He (the Imam) said, ‘He owes one-half of what is due on a free person of fasting, and setting free of slaves as expiation does not apply in his case as well as paying charity.’”

J'ai demandé à propos du jeûne du serviteur qui a une dette envers un autre, il a répondu : Il doit jeûner la moitié de ce que jeûne l'homme libre, sans qu'il n'y ait d'expiation pour lui, ni de charité à donner, ni d'affranchissement d'esclave.

16. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “About the case of a man who had ten slave-girls and formed al-Zihar about all of them by one statement, abu ‘Abd Allah, or abu al-Hassan, ‘Alayhi al-Salam, has said that he must pay ten expiations.’”

...concernant un homme qui possédait dix esclaves, et il affranchit tous en raison d'une seule parole, il doit alors expier en affranchissant dix esclaves.

17. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah and from more than one person from abu Basir who has said the following: “He (the Imam) has said, ‘If one goes to bed with the woman for the second time before paying expiation he must pay another expiation’ He (the narrator) has said that there is no differences in this issue.’”

Il a dit : "Si le deuxième acte [de relation] survient avant l'expiation, alors il doit y avoir une autre expiation." Il a dit : "Il n'y a pas de divergence à ce sujet."

18. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Sayf al-Tammar who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who says to his wife, ‘You are like the back of my sister, maternal or paternal aunt.’ He (the Imam) said, ‘Allah has mentioned the mothers, this certainly is unlawful. ’”

L'homme dit à sa femme : Tu es pour moi comme le dos de ma sœur, de ma tante ou de ma belle-mère ? Il répondit : Certes, Allah a mentionné les mères et cela est certes interdit.

19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Mahziyar from who has said the following: “‘Abd Allah ibn Muhammad once wrote to abu al-Hassan, ‘Alayhi al-Salam, saying, ‘I pray to Allah to keep my soul in service for your cause, certain ones of your followers think that if a man speaks the statement of al-Zihar, then expiation becomes due, violating the swearing or not. They say that its sinfulness and violation is in the very statement of al-Zihar and expiation is as penalty for such statement. Certain others think that expiation is not due unless swearing is violated in something about which he swears, and if he violates then expiation is due on him, otherwise, there is no expiation. He (the Imam), ‘Alayhi al-Salam, signed the answer in his own handwriting that said, ‘Expiation does not become obligatory until violation of oath occurs.”’

"Je me sacrifie pour toi. Certains de tes partisans prétendent que si un homme jure pendant le temps de Dhuhr, il doit expier, qu'il ait violé son serment ou non, et ils disent que son serment est son discours pendant Dhuhr. En réalité, l'expiation lui est imposée en punition de ses paroles. Certains prétendent que l'expiation ne lui est pas imposée tant qu'il n'a pas violé le serment qu'il a fait. S'il viole son serment, l'expiation lui est imposée, sinon il n'y a pas d'expiation pour lui. Il a été rapporté par son écrit que l'expiation n'est pas obligatoire tant que le serment n'est pas violé."

20. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan who has said the following: “Once, al-Husayn ibn Mehran asked abu al-Hassan al-Rida’, ‘Alayhi al-Salam, about a man who formed al-Zihar about four women. He (the Imam) said, ‘He owes expiation for each one.’ He asked him (the Imam) about a man who formed al-Zihar about his wife and his slave-girl and what must he pay. He (the Imam) said, ‘For each one he must pay expiation in the form of freeing a slave or fasting two consecutive months or feeding sixty destitute people.’”

Il l'a également interrogé au sujet d'un homme qui commet l'adultère avec sa femme et sa servante. Il a répondu: Pour chacune d'entre elles, il doit expier en affranchissant un esclave, ou en jeûnant deux mois consécutifs, ou en nourrissant soixante pauvres.

21. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from all 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 a Mumlak (a man owned as offspring of slaves) who expresses al-Zihar (calling one’s wife as one’s mother) about his wife. He (the Imam) said to me, ‘It is not al-Zihar (calling one’s wife as one’s mother) or swearing before going to bed with her.’”

J'ai demandé à Aba Abdullah (que la paix soit sur lui) au sujet d'un homme qui a un contrôle évident sur sa femme. Il m'a répondu : "Il ne doit ni la montrer ni la délaisser jusqu'à ce qu'il ait des relations conjugales avec elle."

22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who says to his wife that she is like the back of his mother to him. He (the Imam) said, ‘The expiation for it is setting free of a slave or fasting for two consecutive months or feeding sixty destitute people. For freeing a slave, a child born in Islam is sufficient.’”

Affranchissement d'un esclave, ou jeûne de deux mois consécutifs, ou nourrir soixante pauvres, et l'affranchissement d'un esclave peut être compensé par un enfant né dans l'Islam.

23. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil an ibn Bukayr and Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one who has expressed al-Zihar (calling one’s wife as one’s mother) about his wife, divorces her then expiation cancels out and it no more is applicable to his case.’” Ali ibn Ibrahim has said that if a man divorces his wife or takes his slave-girl out of his possession he then does not owe expiation of al-Zihar unless he goes back to his wife and returns his slave-girl into his possession. When he does so then it is not proper for him to go near them without paying the expiation.

Les apparents, lorsqu'ils divorcent, sont exemptés de l'expiation.

24. A number of our people have narrated from Sahl ibn Ziyad from al-Qasim ibn Muhammad al-Zayyat who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I have expressed the statement of al-Zihar about my wife.’ He (the Imam) asked, ’How did you say it?’ I replied that it was, ‘You are like the back of my mother to me if you did so and so.’ He (the Imam) said, ‘It does not have any valid effect but you must not repeat it again.’”

Il n'y a rien sur toi, et ne compte pas cela.

25. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Al-Rida’, ‘Alayhi al-Salam, has said, ‘Al-Zihar (calling one’s wife as one’s mother) does not take place upon anger (if expressed because of anger).”’

"Le dhuhur (moment de la prière du milieu de journée) ne doit pas se faire pendant la colère."

26. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from “Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about al-Zihar (calling one’s wife as one’s mother) which brings about the obligation. He (the Imam) said, ‘It is exactly that whereby a man wants al- Zihar.’”

J'ai demandé à l'Imam Sadiq (que la paix soit sur lui) au sujet de la prière de Dhuhr obligatoire, il a dit : "C'est celle que l'homme accomplit en regardant l'heure."

27. 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, ‘When a woman says, “My husband is unlawful like the back of my mother” expiation does not become due on her thereby.’ He (the Imam) said that once a man from al- Ansar (people of al-Madinah) from Banu al-Najjar came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘I have expressed the statement of al-Zihar about my wife, then went to bed with her before paying the expiation.’ He (the Messenger of Allah) asked, ‘What made you do so?’ He replied, ‘When I expressed the statement of al-Zihar about her I then saw her shining anklet in the moonlight and the whiteness of her leg, then I went to bed with her before paying the expiation.’ He (the Messenger of Allah) said, ‘Stay away from her until you pay the expiation.’ He (the Messenger of Allah) commanded him to pay the expiation once and ask forgiveness from Allah.’”

Le Commandeur des Croyants (que la paix soit sur lui) a dit : "Si une femme dit à son mari : 'Sur moi est le même interdit que sur le dos de ma mère', elle n'a pas à faire d'expiation." Il est également rapporté qu'un homme parmi les Ansar, de la tribu des Najjar, vint voir le Messager d'Allah (que la prière et la paix d'Allah soient sur lui) et lui dit : 'J'ai vu de ma femme ce que je n'aurais pas dû voir avant de l'avoir expié.' Le Prophète lui demanda ce qui l'avait poussé à cela. L'homme répondit : 'Quand je l'ai vue, j'ai remarqué l'éclat de ses chevilles et la blancheur de ses jambes à la lumière de la lune, et je l'ai approchée avant de faire l'expiation.' Le Prophète lui dit alors : 'Éloigne-toi d'elle jusqu'à ce que tu l'aies expié', et il lui ordonna une seule expiation et de demander pardon à Allah."

28. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar or others from al-Hassan ibn Ali from Ali ibn ‘Uqbah, from Musa ibn ‘Ukayl al-Numayriy, from certain persons of our people who has said the following: “About the case of a man who expresses the statement of al-Zihar about his wife then divorces her, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Expiation does not apply to his case when he divorces before going to bed with her.’ It was then asked, ‘What happens if he goes back to her?’ He (the Imam) said, ‘If he has divorced her to escape from expiation, then goes back to her, expiation is obligatory for whenever he goes to bed with her, but if he divorced without such intention then it is not unlawful to go back to her and expiation is not due on him.’”

concernant un homme qui manifeste l'intention de divorcer puis divorce, il a été dit : l'expiation n'est pas requise s'il divorce avant de reprendre les rapports conjugaux. On lui a demandé : que se passe-t-il s'il revient sur sa décision ? Il a répondu : s'il l'a divorcée uniquement pour se décharger de l'expiation, puis qu'il revient sur sa décision, l'expiation lui est obligatoire pour toujours s'il reprend les rapports conjugaux. Mais s'il l'a divorcée sans avoir l'intention de cela, alors il peut revenir sur sa décision sans qu'il y ait d'expiation pour lui.

29. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and al-Razzaz from Ayyub ibn Nuh all from Safwan who has said that abu ‘Uyaynah narrated from Zurarah who has said the following: “I once said to abu Ja‘far, ‘Alayhi al-Salam, ‘I have expressed the statement of al-Zihar about the mother of my children, then went to bed with her, then paid the expiation. He (the Imam) said, ‘This is how a faqih (scholar of law) man does; when he goes to bed he pays expiation.’”

C'est ainsi que fait l'homme intelligent lorsqu'il reconnaît puis renie.

30. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man who expresses the statement of al-Zihar about his wife, then goes to bed with her before paying expiation. He (the Imam) said, ’Is it not the way a faqih (scholar of law) man does? 5 ”

`Alī ibn Ibrāhīm rapporte de son père, de Ibn Abī 'Umayr, de 'Umar ibn 'Udhayna, de Zurāra, qui a dit : J'ai demandé à Abī 'Abdillāh (sur lui la paix) au sujet d'un homme qui affiche une apparence pieuse puis commet des actes répréhensibles avant de se repentir, et il m'a répondu : "N'est-ce pas ainsi que le juriste agit ?"

31. AI-Husayn from Muhammad has narrated from Mu‘alfa’ ibn Muhammad from al-Hassan ibn Ali from Aban from al-Hassan al-Sayqaf who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the case of a man who expressed the statement of al-Zihar about his wife. He (the Imam) said, ’He must pay expiation.’ I then said, ‘He has gone to bed with her before paying the expiation.’ He (the Imam) said, ’He has come across a law of laws of Allah, most Majestic, most Glorious, and he must ask forgiveness from Allah and stay away until he pays expiation.’”

J'ai demandé à Abou Abdullah (que la paix soit sur lui) au sujet d'un homme qui commet l'adultère avec sa femme en public. Il a dit : "Qu'il fasse l'expiation." J'ai dit : "Mais cela s'est déjà produit avant qu'il ne fasse l'expiation." Il a dit : "Il a franchi l'une des limites d'Allah, qu'il implore le pardon d'Allah et qu'il cesse jusqu'à ce qu'il fasse l'expiation."

32. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from af-Fadl ibn Shadhan from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajj aj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Al-Zihar is of two kinds. One kind is that because of which expiation becomes obligatory before going to bed with her, and the other kind is that for which expiation becomes obligatory after going to bed with her. The first kind is that in which one says, ‘For me you are like the back of my mother’ without saying, “If I did so and so with you.” The other kind is that for which expiation becomes obligatory after going to bed with her and it is that in which he says, ‘For me you are like the back of my mother if I come near you (for sexual intercourse).”’

Le dhikr (rappel) est de deux types : l'un d'eux est une expiation avant la relation sexuelle, et l'autre après. Celui qui fait l'expiation avant la relation sexuelle dit : "Tu es pour moi comme le dos de ma mère", et ne dit pas : "Si je fais telle ou telle chose avec toi". Et celui qui fait l'expiation après la relation sexuelle dit : "Tu es pour moi comme le dos de ma mère, si je me rapproche de toi".

33. Muhammad ibn abu ‘Abd Allah al-Kufiy has narrated from Mu‘awiyah ibn al-Hakim from Safwan from ‘Abd al-Rahman ibn al- Hajj a] who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘If one swear to express al-Zihar then violates it, expiation becomes obligatory on him before going to bed with her, but if he has expressed the statement of al-Zihar without swearing, then expiation becomes due on him after going to bed with her.’” Mu’awiyah has said that this is not correct from thinking point of view. Hadith has come and our people have narrated that swearing can only take place ’by Allah’ and that is about which Quran has come.’”

Quand un homme jure par adh-dhahir (le moment de la prière du dhuhr) puis rompt son serment, il doit expier avant d'accomplir l'acte. Mais s'il s'agit d'autre chose que adh-dhahir et qu'il ne l'a pas juré, il doit expier après avoir accompli l'acte.

34. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Ayyub al-Khazzaz from Yazid al-Kunasiy who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about the case of a man who expresses the statement of al- Zihar about his wife, then divorces her once. He (the Imam) said, ’If he has divorced her once al-Zihar becomes void and divorce abolishes al-Zihar.’ I then asked, ‘What happens if he goes back to her?’ He (the Imam) said, ‘Yes, he can do so. She is his wife and if he went back to her he will owe what a man who has expressed the statement of al-Zihar owes before they touch each other.’ I then asked, ‘What happens if he allows until her waiting period ends and she becomes free of the bonds of marriage, and he then marries her; if there is expiation for al-Zihar before they touch each other. He (the Imam) said, ‘No, there is no expiation because she became stranger to him and was free of the bonds of marriage.’ I then asked, ‘What happens if he expresses the statement of al-Zihar about his wife, then leaves her without touching except that he sees her naked without touching; if expiation becomes obligatory. He (the Imam) said, ‘She is his wife, his going to bed with her is not unlawful, however, what is obligatory on him is what is obligatory on those who expressed the statement of al-Zihar about their wives before going to bed with her who is his wife.’ I then asked, ‘What happens if she brings him before the Sultan and says, ‘This is my husband who has expressed the statement of al-Zihar about me and he has withheld me. He does not touch me for fear of expiation which is obligatory on those who express the statement of al-Zihar.’ He (the Imam) said, ‘He (the sultan) cannot force him about the expiation of setting free of a slave or fasting for two consecutive months or feeding sixty destitute people if he is not able to set free a slave, fast for two consecutive months or feed sixty destitute people.’ He (the Imam) said, ‘If he is able in setting free of a slave or fasting for two consecutive months or feeding sixty destitute people, then the Imam must make him ready for setting free a slave and charity before he touches her or after he touches her.’”

J'ai demandé: "Peut-il la reprendre?" Il a répondu: "Oui, elle est son épouse. S'il la reprend, il doit faire ce qui est obligatoire pour les apparentés avant qu'ils ne se touchent." J'ai demandé: "Et s'il la laisse jusqu'à ce que son délai soit écoulé et qu'elle ait le contrôle sur elle-même, puis qu'il se remarie avec elle, est-il obligé de faire apparaître quelque chose avant de la toucher?" Il a dit: "Non, il est évident de lui et elle a le contrôle sur elle-même." J'ai demandé: "Et s'il fait apparaître quelque chose d'elle mais ne la touche pas et la laisse, peut-il la toucher sans faire apparaître quelque chose?" Il a dit: "Elle est son épouse et il n'est pas interdit de la consommer, mais il doit faire ce qui est obligatoire pour les apparentés avant de la consommer, et elle est son épouse." J'ai demandé: "Et si elle le dénonce au souverain en disant: 'C'est mon mari et il a fait apparaître quelque chose de moi, mais il ne me touche pas par crainte de devoir faire ce qui est obligatoire pour les apparentés', que doit-il faire?" Il a dit: "Il ne doit pas être contraint à la libération, au jeûne et à l'aumône s'il n'a pas les moyens de libérer, de jeûner et de donner en charité. Mais s'il est capable de libérer, alors l'Imam doit le contraindre à la libération et à l'aumône avant qu'il ne la touche et après l'avoir touchée."

35. Ibn Mahbub has narrated from al-‘ Ala’ 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 expresses the statement of al- Zihar about his wife, then divorces her before going to bed with her until she becomes stranger to him: if he owes expiation. He (the Imam) said, ‘No, expiation is not obligatory on him.’”

Il n'y a pas de compensation à verser dans ce cas.

36. Ali ibn Ibrahim has narrated from his father from Salih ibn Sa‘id from Yunus from certain persons of his people who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of a man, who expresses the statement of al-Zihar about his wife. He says, ‘For me you are like the back of my mother or like her hand, or like her belly, or like her vagina, or like her soul, or like her feet’; if this is al-Zihar and if he owes what one who expressed the statement of al-Zihar owes. He (the Imam) said, ‘If one expresses the statement of al-Zihar about his wife and says that she is like the back of his mother to him, or like her hand, like her leg, her hairs or something of her with the intention for it to be unlawful, then expiation becomes obligatory in a little or more of it. So also is the case if he says that she is like his relatives and expiation becomes obligatory on him.’”

J'ai demandé à Abu Abdullah (que la paix soit sur lui) au sujet d'un homme qui dit à sa femme : "Tu es pour moi comme le dos de ma mère, ou comme son ventre, ou comme son vagin, ou comme son sexe, ou comme sa respiration, ou comme son talon. Est-ce considéré comme un zihar et doit-il observer ce qui est obligatoire pour les zihar ?" Il a répondu : "Si cela apparaît de sa femme, et qu'il dit qu'elle est comme le dos de sa mère, ou comme son ventre, ou comme sa jambe, ou comme ses cheveux, ou comme quelque chose d'elle qu'il a l'intention de rendre interdit, alors il lui incombe l'expiation pour chaque petite ou grande partie de cela. De même, s'il dit qu'elle est comme une partie des femmes interdites, alors il lui incombe l'expiation."