Les Hadiths Rares

2. Abu Ali al-Ash‘ariy has narrated from Muhammad ibn Hassan from abu ‘Imran al-Armaniy from ‘Abd al-Hakam from ‘Isa ibn ‘Atiyah who has narrated the following: “I once said to abu Ja’far (a.s.), that I had taken an oath not to drink from the milk of my goat and not to eat its flesh; so I sold it but its offspring has remained with me. He (the Imam) said, ‘Do not drink from its milk and do not eat from its flesh; it is from that.’”

Ne bois pas son lait et ne mange pas sa viande, car elle provient d'elle-même.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Abd Allah ibn Hilal from ‘Uqbah ibn Khalid who has narrated the following: “An indebted man who was held by his creditor said, ‘All lawful things will be unlawful for me if I leave you, unless you agree to allow me to go.’ However, he then leaves without his creditor agreeing, about this and what he might do because of not knowing the condition of his oath and swearing, when in reality he did not have the intention to swear, he (the Imam) said, ‘It does not have any valid effect.’”

Un homme avait une dette envers un autre homme. Le débiteur dit : "Tout retard dans le paiement de ma dette est interdit jusqu'à ce que tu sois satisfait." Cependant, le débiteur partit sans satisfaire le créancier. Comment peut-il agir ainsi sans savoir où sa main droite atteindra, sans avoir l'intention de rembourser ? Il n'a rien en cela.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from Najiyah al-‘Attar who has narrated the following: “I once travelled with abu Ja‘far (a.s.), to Makkah and he (the Imam) commanded his slave to do something but he disobeyed and abu Ja’far (a.s.), said, ‘By Allah, I will beat you, O ghulam (servant).’ I however, did not see him beating the ghulam, thus, I asked, ‘I pray to Allah to keep my soul in service for your cause, you swore to beat him but I did not see you do so.’ He (the Imam) said, ‘Is it not a fact that Allah, most Majestic, most Glorious, says, “If you forgive it is closer to piety.” (2:237)’”

"Et que la clémence est plus proche de la piété."

5. Ali ibn Ibrahim has narrated from his father from certain persons of his people from ‘Asem ibn Hamid ibn Humayd from abu Basir who has narrated the following: “Abu ‘Abd Allah (a.s.), has stated this Hadith. ‘If one fails to pay an expiation which is due on him or setting free of a slave or charity because of an oath or a vow and commitment or murder and so forth or causes for which expiation is obligatory on him, then asking forgiveness is his choice in place of paying expiation. However, in the case of an oath due to Zihar, if one cannot find anything to pay as expiation, going to bed with her remains unlawful and they must stay away from each other unless the woman agrees with his living with her without going to bed.’”

Celui qui est incapable d'accomplir l'expiation qui lui incombe, que ce soit par le jeûne, l'affranchissement, l'aumône, un serment, un meurtre, ou autre obligation d'expiation, alors le repentir lui sert d'expiation, excepté pour le serment de la relation conjugale. S'il ne trouve pas de moyen d'expiation, il lui est interdit d'avoir des rapports intimes avec elle, et ils doivent rester séparés à moins que la femme ne consente à être avec lui sans avoir de rapports intimes.

6. Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has narrated the following: “Abu ‘ Abd Allah (a.s.), has said that in the case of al-Zihar if the man fails to pay the expiation, he must then ask forgiveness from his Lord and keep his intention not to repeat it again before going to bed and then go to bed, it is sufficient for expiation. When he finds a way to pay the expiation in one of the days, he then must pay the expiation. If he pays charity, feeds himself and his family, it is sufficient if he is needy. If he cannot find, then he must ask forgiveness from his Lord and keep his intention not to repeat it again; it then is enough, by Allah as the expiation.’”

Le Messager d'Allah (que la paix soit sur lui) a dit : "Quand quelqu'un est incapable d'accomplir l'expiation, qu'il demande pardon à son Seigneur et qu'il ait l'intention de ne pas récidiver avant d'être capable de le faire, puis qu'il le fasse. Cela lui suffira comme expiation. S'il trouve un moyen de s'acquitter de cela un jour parmi les jours, qu'il le fasse. S'il fait l'aumône et nourrit sa famille, cela lui sera suffisant s'il est dans le besoin. S'il ne trouve pas de moyen, qu'il demande pardon à son Seigneur et qu'il ait l'intention de ne pas récidiver. Cela lui suffira, et Allah est Celui qui expie."

7. Muhammad ibn Yahya has narrated the following: “Muhammad ibn al-Hassan once wrote to abu Muhammad (a.s.), that a man has sworn to disown Allah and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and he then opposed his oath and about what is his repentance and expiation. He (the Imam) (a.s.), signed the answer that said, ‘He must feed ten destitute people with one mud (a certain measurement) to each one and ask forgiveness from Allah, most Majestic, most Glorious.’”

Un homme a juré par l'innocence de Dieu et de Son Messager, puis a commis une faute pour laquelle il devait se repentir et expier. Le Prophète (que la paix soit sur lui) a ordonné de nourrir dix pauvres pour chaque pauvre une mudd, et de demander pardon à Allah le Puissant et Majestueux.

8. Ali ibn Ibrahim has narrated from his father from af-Nawfaliy from af-Sakuniy who has narrated the following: “Abu ‘Abd Allah, has said that ’Amir al-Mu’minin, Ali (a.s.), has said, ‘If one swears saying, “No, by the Lord of the book”, then opposes it, he must pay one Kaffarah (expiation).”’

L'Imam des croyants (que la paix soit sur lui) a dit: "Celui qui jure en disant 'Non, par le Seigneur du Mushaf', puis commet un acte immoral, il lui incombe une seule expiation."

9. Through the same chain of narrators as that of the previous Hadith, the following is narrated: “’Amir al-Mu’minin, Ali (a.s.), was asked, ‘Can the Kaffarah (expiation) because of an oath be fed to the destitute from the flesh of the offering animals for al-Hajj?’ He (the Imam) said, ‘No, because it is sacrifice for Allah.’”

Est-ce que les pauvres doivent être nourris avec la viande des sacrifices expiatoires pour les serments ? Il a répondu : Non, car c'est un sacrifice pour Allah.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Sahl from Muhammad ibn Sinan from Ishaq ibn ‘Ammar who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who is under oath and his creditor makes him to take an oath with all seriousness not to leave the town without his knowledge. He (the Imam) said, ‘He must not leave the town without his knowledge.’ I then said that if he informs, he would not allow him to go out. He (the Imam) said, ‘If informing him is harmful to him and his family he can go out and he does not owe anything.’”

Le contenu principal du hadith est la permission de quitter la ville sans informer son voisin si cela est nécessaire pour éviter un préjudice à soi-même ou à sa famille.

11. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Ali ibn al-Nu’man from ‘Abd Allah ibn Muskan from al-‘Ala’ Bayya’ al-Sabiriy who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a woman who leaves in trust with a man a certain amount of assets; and when the time of her death comes, she tells him that the asset she has left with him belongs to so and so female person. The woman dies and her people come to him and ask him to take an oath that she has not left anything with him. Must he take an oath in such case? He (the Imam) said, Tf he trusts her he can take an oath but if she is accused, he must not take an oath and instead leave the matter as is; only one-third belongs to her, after all.”’

J'ai interrogé Abu 'Abdillah (sur lui la paix) au sujet d'une femme qui avait confié de l'argent à un homme, puis quand la mort la saisit, elle lui dit : "L'argent que je t'ai remis était destiné à une telle", puis la femme décéda. Les héritiers de la femme vinrent alors voir l'homme et lui dirent : "Notre parente avait de l'argent que nous ne voyons qu'en ta possession. Jure-nous que tu ne possèdes rien de ce qui était à elle avant toi." Il répondit : "S'il est sûr pour lui, qu'il jure, mais s'il est soupçonneux, qu'il ne jure pas." Et l'affaire est basée sur ce qu'il en était, car elle a droit au tiers de son argent.

12. Ahmad ibn Muhammad has narrated from ibn Faddal from Hafs and from more than one person of our people who has narrated the following: “Once abu ‘ Abd Allah (a.s.), was asked about the case of a man who swears by his brother. He (the Imam) said, ‘It does not have any valid effect on him; he only wanted to honor and respect him.’”

Il a été interrogé sur un homme qui prête serment sur son frère. Il a dit: "Il n'a rien contre lui, il ne fait que l'honorer."

13. Ahmad ibn Muhammad has narrated from ibn Mahbub from ibn Ri’ab from al-Halabiy who has narrated the following: “Once abu ‘Abd Allah (a.s.), was asked about the case of a man who falls on his wife during her experiencing Hayd (menses). He (the Imam) said, Tf he has done so in the beginning of her Hayd (menses) he must ask forgiveness from Allah and give charity, to seven people of the believing ones, of one day’s meals and must not repeat. If it is in the end of her Hayd (menses) before her taking Ghusl (bath), then he does not owe anything.’”

Abu Abdullah (que la paix soit sur lui) a été interrogé au sujet d'un homme qui a eu des rapports avec sa femme alors qu'elle était en période de menstruation. Il a dit : "S'il l'a approchée pendant l'émission de sang, qu'il demande pardon à Allah et qu'il fasse une aumône pour sept personnes croyantes, selon la capacité de chaque homme par jour, sans compter. Et s'il l'a approchée après la fin du saignement, avant le bain rituel, alors il n'a rien à craindre."

14. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn Sawqah from ibn Bukayr from Zurarah who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the meaning of: ‘there is no vow and commitment in sinful matters’. He (the Imam) said, ‘Whatever is beneficial to you in the worldly matters or the hereafter, there is no violation in it.’”

قَالَ قُلْتُ لأبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) أَيُّ شَيْ‏ءٍ لا نَذْرَ فِي مَعْصِيَةٍ قَالَ فَقَالَ كُلُّ مَا كَانَ لَكَ فِيهِ مَنْفَعَةٌ فِي دِينٍ أَوْ دُنْيَا فَلا حِنْثَ عَلَيْكَ فِيهِ.

15. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr and Ibn Abi ‘Umayr all from Mu’ammar ibn Yahya who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a man who involves himself in al- Zihar against his wife; if it is permissible to free a newborn slave for Kaffarah (expiation). He (the Imam) said, ‘Every kind of Kaffarah (expiation) that requires freeing of a slave, freeing of a newborn slave is sufficient for it except for murder; Allah, most Majestic, most Glorious, says, “. . . then set free a believing slave.” (4:92) He has meant thereby one who affirms the faith and is of the age of being held responsible for violating an oath.’”

J'ai demandé à propos de l'homme qui reconnaît la paternité d'un enfant de sa femme, est-il permis de le libérer en guise d'expiation ? Il a répondu : "Toute libération est permise pour l'enfant, sauf dans l'expiation pour le meurtre, car Allah, le Très Haut, dit : 'La libération d'un esclave croyant', cela signifie une personne mûre ayant atteint la puberté."

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Husayn from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has narrated the following: “About the case of a man who makes it upon himself to free a slave then sets free a paralyzed or lame one, abu ‘Abd Allah (a.s.), has said, Tf he is sellable, it is sufficient unless he has specified, in which case he must meet the condition.’”

sur un homme qui s'est engagé à affranchir un esclave et qui a affranchi un boiteux ou un borgne, il a dit : "S'il s'agit de ce qui est vendu, il est libéré de son engagement sauf s'il a spécifié, alors il doit respecter sa spécification."

17. 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: “About the case of a man who swears because of taqiyah (fear), one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, Tf you fear for your belongings or life, you can swear if it can spare it; but if you see that it cannot avert anything, then do not swear.”’

concernant un homme qui prête serment en disant : "Si tu crains pour ta richesse et ton sang, jure en ton nom pour le réfuter, mais si tu ne vois pas que cela réfute quoi que ce soit, ne jure pas pour eux."

18. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan Shammun from ‘ Abd Allah ibn ‘Abd al- Rahman al-Asamm from Misma‘ ibn ‘Abd al-Malik who has narrated the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), was asked about a man who makes a vow and commitment without specifying anything, has said, ‘If he wants he can perform two Rak‘at Salat (prayer) or fast for one day or give one loaf of bread for charity.’”

Il a dit : "S'il le souhaite, qu'il accomplisse deux unités de prière, s'il le souhaite, qu'il jeûne un jour, s'il le souhaite, qu'il fasse un don d'un morceau de pain."

19. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has narrated the following: “This is about the case of a man who after being asked, ‘Did you do such and such work?’ says, ‘No, by Allah, I have not done it’ when in fact he has done it. Abu ‘Abd Allah (a.s.), has said that ’Amz’r al-Mu’minin, Ali (a.s.), has said, ‘It is a lie that he has spoken and he must ask Allah for forgiveness.’”

L'Imam des croyants (sur lui la paix) a dit au sujet d'un homme à qui on a dit : "Tu as fait telle et telle chose", il a répondu : "Non, par Allah, je ne l'ai pas fait", alors qu'il l'avait fait. Il a dit : "C'est un mensonge qu'il a proféré, qu'il implore le pardon d'Allah pour cela."

20. A number of our people have narrated from Sahl ibn Ziyad from al-Nawfaliy from ‘Isa ibn ‘Abd Allah ibn Muhammad ibn ‘Umar ibn Ali from his father from his grandfather who has narrated the following: “Of the oath of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was his saying, ‘No, and I ask Allah for forgiveness.’”

C'était un serment du Messager d'Allah : "Non, et je demande pardon à Allah."

21. Ali ibn Ibrahim has narrated from his father from certain persons of his people whom he has mentioned who has narrated the following: “Al-Mutawakkil specified a vow and commitment that if he recovers he will give in charity kathir (a great deal of) assets. When he recovered, he asked the scholars of law about the limit of kathir (great deal) but they had different opinions. Certain ones among them said that it is a hundred thousand; others said that it is ten thousand, and they cited different things as proof in the matter. It all became confusing for him. One of his officers called Saf‘an said, ‘Why do you not send this black to ask him about it?’ Al-Mutawakkal asked, ‘Who do you mean thereby? Woe upon you!’ He replied, ‘I mean ibn al-Rida’.’ He asked, ‘Is he good in it?’ He (the officer) replied, ‘If he takes you out of this, you then must pay me so and so much; or you can whip me one hundred times.’ Al-Mutawakkal said, ‘I agree. O Ja‘far ibn Mahmud, go to him and ask him about the limit of kathir (a great deal of asset).’ Ja‘far ibn Mahmud went to abu al-Hassan, Ali ibn Muhammad, ‘Alayhim al-Salam, and asked him about the limit of al-Kathir (great deal of assets). He (the Imam) said, ‘It is eighty.’ Ja‘far asked, ‘O my master, he will ask me for a reason.’ Abu al-Hassan (a.s.), said, ‘Allah, most Majestic, most Glorious, says, ‘We have helped you in Mawatin al-Kathirah (in a great many places)’ and we counted them, they were eighty such places.’”

Le contenu principal du hadith met en lumière la question posée à Al-Hassan sur le seuil de la grande richesse, à laquelle il répond en mentionnant le nombre quatre-vingts, citant un verset coranique pour appuyer sa réponse. Cette réponse conclut le Livre des Engagements, des Vœux, des Expiations du Kafi, soulignant ainsi la fin de ce recueil de hadiths.