320
Chapitre
Chapter on Another Chapter (Related) to the Previous Chapter
0 / 2 vérifiés · 0%
1. Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar al-Hamadani and Muhammad ibn al-Hassan from ‘Abdallah ibn al-Hassan al-‘Alawi both of them from al-Fath ibn Yazid al-Jurjani from abu al-Hassan (a.s.) al-Thani or al-Thalith who has said the following. “I heard the Imam saying, ‘He (Allah) is the Subtle, All-aware, All-hearing, All-seeing, the One, the Self-sufficient, Who does not have any children, is not any one’s child and there is no one similar to Him. Had Allah been as those believing in similitude (al-Mushabbihah) say there would have been no distinction between the Creator and the created, the inventor and the invented but He is the Inventor. There would have been no distinction between Allah and what He has given body and form to bring into existence. In fact, nothing is similar to Him and He is not similar to anything.” I then said, “Yes, may Allah take my soul in your service, but you just said, The One the Self-sufficient, that no one is similar to Him. Allah is One and a man is one. Are the two not similar in oneness?” The Imam replied, “O Fath, you said something impossible. May Allah grant you steadfastness. Similarity is in meaning. In the case of names they are all the same. The names refer to the nominee. When it is said a man it, at the same time, is a report about one body and not two bodies. In fact, man is not one thing. His parts, colors and the color of his colors that consist of distinct parts, that are not equal. His blood is different from his flesh. His nerves are different from his vines, his hairs are different from his skin. The black things in him are different from the white things therein. The same is true of all other creatures. Human beings are one in name but not in meaning. Allah, Great Whose Majesty is, is only One and no one other than Him is one. There is no difference, imbalance, increase or decrease in Him. Human beings are created, designed, compounded of different parts and various substances. Only when combined becomes one.” I then said, “May Allah take my soul in service for your cause, and grant you happiness, would you explain to me the meaning of your words “Subtle and All-aware? Explain it as you just did with the One? I know that His Subtlety or kindness is different from those of His creatures but I like more clarity.” The Imam said, “O Fath, we said He is Subtle it is because of His knowledge of the delicate creatures, may Allah give you success and steadfastness, so you should consider His creation. Consider His design in delicate and not so delicate plants and other creatures like animals, small and large such as flies and cricket and smaller ones that even eyes can not. Because of their small size no one knows which is male and which is female, which is new born and which is old. We find tremendously delicate things with signs of His Subtlety, in their desire for reproduction, running away from death, collecting what is good for them and what is in the depth of the oceans and on the barks of trees, in the wilderness and desolate places. We find more fastidiousness in such animals and their ability to communicate with each other, and what their offspring understand from them, their transporting food to their young and their colors, red along with yellow, white along with red so fine that our eyes are not able to catch for their very exquisite shape. Our eyes are not able to see them and our hands are not able to touch them. All these show that the Creator of all such marvelous creatures are Subtle Who is kind to all the creatures we mentioned. He has done it without instruments and means. Every designer and manufacturer builds and manufactures some thing from something but Allah does it from nothing.”
Ali ibn Ibrahim, de Al-Mukhtar ibn Muhammad ibn Al-Mukhtar Al-Hamdani et Muhammad ibn Al-Hassan, d'Abdullah ibn Al-Hassan Al-Alawi, tous rapportent de Al-Fath ibn Yazid Al-Jurjani, de Abi Al-Hassan (que la paix soit sur lui) a dit : "J'ai entendu dire qu'Il est le Subtil, l'Informé, l'Audient, le Clairvoyant, l'Unique, l'Éternel. Il n'a ni engendré ni été engendré, et nul n'est égal à Lui. S'Il était comme le prétendent les anthropomorphistes, le Créateur ne serait pas distingué de la créature, ni le Formateur de ce qui est formé. Mais Il est le Créateur, distinct de celui qu'Il a façonné et formé, car rien ne Lui ressemble et Il ne ressemble à rien. J'ai dit : "Que Dieu me sacrifie pour toi ! Tu as dit l'Unique, l'Éternel, et tu as dit qu'Il n'a pas de similitude. Dieu est Un, et l'homme est un. N'est-ce pas une similitude dans l'unicité ?" Il a répondu : "Ô Fath, que Dieu te rende ferme. La similitude est dans les significations, mais dans les noms, ils sont uniques, indiquant ce qui est nommé. L'homme, même s'il est dit un, est informé qu'il est une seule entité, pas deux. L'homme lui-même n'est pas un, car ses membres sont différents, ses couleurs sont variées, et si ses couleurs sont variées, il n'est pas un. Il est composé de parties distinctes, non égales. Son sang diffère de sa chair, sa chair diffère de son sang, ses nerfs diffèrent de ses veines, ses cheveux diffèrent de sa peau, sa noirceur diffère de sa blancheur, de même pour toute la création. L'homme est un dans le nom, mais pas un dans la signification. Dieu, Majestueux et Glorieux, est Un, aucun autre n'est semblable à Lui, sans différence, ni augmentation, ni diminution. Quant à l'homme, créé, façonné, composé de parties diverses et de substances variées, bien qu'il soit une seule chose dans son ensemble." J'ai dit : "Que je sois sacrifié pour toi, tu as dissipé mes doutes. Que Dieu te soulage de tes fardeaux." Tu as dit le Subtil, l'Informé, explique-le moi comme tu as expliqué l'Unique, car je sais que Sa subtilité est différente de Sa création. J'aimerais que tu m'expliques cela." Il a répondu : "Ô Fath, nous avons dit que le Subtil est pour la création subtile, pour Sa connaissance de toute chose subtile. Ne vois-tu pas que Dieu t'a accordé la réussite et t'a affermi dans Sa voie, dans Sa création des plantes, des animaux, des insectes, des plus petits d'entre eux, que nos yeux peinent à distinguer, nos mains à toucher, que nos enfants comprennent de leurs mères, et qu'il nourrit par la nourriture, puis compose leurs couleurs, rouge avec jaune, blanc avec rouge, que nos yeux peinent à distinguer dans la complexité de Sa création, que nos mains ne peuvent toucher. Nous savons que le Créateur de cette création est subtil, ayant créé ce que nous avons nommé sans remède, sans outil, sans instrument. Tout créateur crée à partir de quelque chose, et Dieu, le Créateur Subtil et Majestueux, a créé sans rien."
2. It is narrated from Ali ibn Muhammad, in a mursal manner, from abu al-Hassan al-Rida (a.s.) who has said the following to one of his followers. “May Allah, bestow up on you knowledge of the good, notice that Allah, the Most Holy, the Most High, is eternal. Eternity is that attribute which guides the wise that there was nothing before Him in eternity nor is there anything with Him eternal. That this attribute is a miraculous one has come to light from the acknowledgement of the ‘Ammah (common people) that there is nothing before Allah, with and after Him. At the same time, it invalidates the belief that there was something before or with Him. Had there been something with Him eternal He would not have been the Creator of that thing. If it was with Him how then He could have been its creator? Had there been something before Him then that thing might have been His creator because of its existing earlier. Allah, the Most Holy, the Exalted, has ascribed certain names to Himself. He told His creatures when He created them, give them the ability to worship Him and made them responsible, to call Him with those names. He called Himself All-hearing, All-seeing, All-powerful, Guarding, Rationalizing, Manifest, Hidden, Subtle, All-aware, Powerful, Majestic, Wise, All-knowing and with such other similar names. When the animosity-mongers, who speak lies heard us mention such names as that there is nothing similar to Him and nothing of the creatures is like Him they began to speak out. “When you (the Imams (a.s.) say that there is nothing like Him and no one is similar to Him then how is it that you also have those beautiful names for yourselves? This is proof that you are similar to Him or in certain conditions and not in other conditions because of having all those beautiful names.” It is said to them that Allah, the Most Holy, the Most High, made it necessary for His servants to have certain names from among His names with differences in their meanings. The difference is because one name may have two different meanings. One example is what people consider permissible and is widely used. This is the way Allah has addressed people. He has spoken to them by means of things that they understand so that they will have no excuse in their misdeeds. A man is sometimes called a dog, a bull, sweet, bitter and a loin. All these are different from him and his conditions. The names were not used in their original meaning because man is not a loin or a dog etc. Note this carefully, may Allah grant you blessings. Allah is called All-knowing. It is other than the created knowledge. With His knowledge of things He knows things and uses it to preserve His future commands and the process of whatever He creates of His creatures, destroys what He destroys of His creatures and without such knowledge He would have been weak and ignorant. We see that people of knowledge among people are called knowledgeable because of the created knowledge, which they did not have at one time. Perhaps such knowledge may go away from them and they become ignorant. Allah is called All-knowing because He is not ignorant of anything. Thus, the Creator and created are both called as having knowledge but the meaning is different as you may have noticed. Our Lord is called All-hearing but it is not through the perforated piece and with sound so He would hear with it but would not see with it, which is the case with us. We do not see with what we hear but Allah has told us that from Him nothing of the sounds is hidden. His hearing is not in the way we are called as hearing people. We are called as hearing but the meaning is different. In the same way is seeing not that He sees through a hole as we do and can not use it for other uses. Allah sees but not by looking to an object. We also are called as seeing but the meaning is different. Allah is called Standing but not in the sense of standing in an upright position on the legs as is the case with the things but that He has said He is preserving as in the saying of a man, “standing for our affairs.” Allah stands over every soul and what it gains. The word standing is also in the usage of people. Words like remaining and standing also mean to suffice as in the words as you may say to a man, “Stand up over the affairs of so and so” which means deal with them in a sufficient manner. We stand on our legs, thus, the name is similar but the meaning is different. The name, Subtle is not in the sense of fastidiousness or being infinitesimal but it is in the rarity and hard to perceive nature of things. As an example it may be said, “It has become very delicate for me and that so and so is very delicate in his manners and dealings.” This means that it is profound for intelligence and difficult to find. It has become bottomless and delicate so much that even imagination is not able to reach it. Allah, the Most Holy, the Most High, is far Subtle to be comprehended through definitions or be combined in an attribute or in the way we are subtle, small and delicate. Names are the same but different in meaning. The name al-Khabir, meaning All-aware, is for One Who knows all things completely but not by means of experience and learning lessons from the past. Experience and learning from mistakes are of the means of learning for people. Without them there would exist no knowledge. One without experience and learning lessons is an ignorant person. Allah is All-aware eternally of what He has created but well aware and expert among people are those who ask questions and learn. Our names are the same but they, again, are different in meaning. The name al-Zahir meaning clear and conspicuous is not because of being over and on top of all things or sitting on them at their peak but it is because of His domination and having power over all things. An example of this is when a person says, “I over came my enemies or that Allah gave me victory over my enemies.” In this there is report of the failure and victory. Also there is Allah’s domination over all things. Another example is that His existence is clear for those who want (to know) Him. Nothing is hidden from Him and that He is the guardian of all that He has curved and fashioned. In such case whose existence can be clearer than Allah, the Most Holy, the Most High? You will not live without His creatures, no matter wherever you may be. Only within your own self there is enough of His creation. His existence by far is clearer than ours. He manifest all by His Own-self and is Known by His own self. We are of the same name but the meaning is different. The name al-Batin, means hidden. This is not in the sense of being inside of things by means of diving or so but is in the sense of His dealing, having knowledge, preserving and regulating the inside of all things. As one may say, “I tried to find the inside to learn and discover the secrets.” Hidden for us is what is unseen and covered. In this case again our names are the same but different in meaning. The name al-Qahir, means subduing. It is not in the sense of plotting, using certain devices and speaking attractive words or cunning means. It is not the way people subdue each other. The victorious among people may become subdued and vice versa. For Allah, the Most Holy, the Most High all the creatures have the garment of weakness on them. Due to the absence of obstacles in what He wills about them, it only takes less than a blinking of the eye to say it Be and it is, comes into existence. Subduing in our case is how I mentioned and explained. Our names are alike but the meaning is different. Thus, is the case for all the names although we have not mentioned all of them. For learning a lesson what we have mentioned for you is sufficient. May Allah be your and our helper in the matters of guidance and success.”
Ali ibn Muhammad a transmis d'Abu al-Hasan al-Rida (que la paix soit sur lui) qui a dit : "Sache, que Dieu t'a enseigné le bien, que Dieu, exalté soit-Il, est éternel et Son éternité est une de Ses attributs qui indique à l'intellect qu'Il n'y a rien avant Lui et rien avec Lui dans Sa permanence. Il nous est apparu, par l'admission générale, le miracle de cet attribut, qu'il n'y a rien avant Dieu et rien avec Dieu dans Son existence. Ainsi, est invalide la parole de celui qui prétend qu'il y avait quelque chose avant Lui ou avec Lui. Car s'il y avait quelque chose avec Lui dans Son existence, Il ne pourrait pas être le Créateur de cette chose, car il serait toujours avec Lui. Comment pourrait-Il être le Créateur de celui qui n'a jamais cessé d'être avec Lui ? Et s'il y avait quelque chose avant Lui, cet élément serait le premier, non pas Lui. Et le premier serait plus en droit d'être le Créateur du premier. Ensuite, Il s'est décrit Lui-même, exalté soit-Il, par des noms par lesquels Il a appelé la création lorsqu'Il les a créés, les a soumis et les a mis à l'épreuve jusqu'à ce qu'ils L'invoquent par ces noms. Ainsi, Il S'est nommé Lui-même Audient, Clairvoyant, Tout-Puissant, Subsistant, Parleur, Manifeste, Caché, Compatissant, Sage, Omniscient, et d'autres noms similaires. Lorsque les dénégateurs nous ont entendus parler d'Allah, disant qu'il n'y a rien de tel que Lui et rien de la création comparable à Lui, ils ont demandé : "Si vous prétendez qu'il n'y a rien de tel que Dieu et rien de comparable à Lui, comment pouvez-vous alors Lui attribuer tous ces beaux noms ?" Nous leur avons répondu : "Dieu, exalté soit-Il, a imposé à Ses serviteurs des noms parmi Ses noms, avec des significations diverses, de la même manière qu'un seul nom peut englober des significations différentes. La preuve en est que les gens utilisent un nom commun pour s'adresser à quelqu'un, afin de lui parler de manière à ce qu'il comprenne et qu'il soit convaincu, pour qu'il ne perde pas ce qu'il a déjà perdu. Ainsi, on peut dire à un homme : chien, âne, taureau, ivrogne, ver de terre, lion, chacun de ces noms étant utilisé en contradiction avec sa réalité et ses caractéristiques. Les noms ne correspondent pas toujours à ce sur quoi ils sont basés, car l'homme n'est ni un lion ni un chien. Comprenez cela, que Dieu soit miséricordieux envers vous. Dieu a été nommé Omniscient sans avoir appris, car Il sait tout ce qui se passe, Il s'appuie sur cela pour préserver ce qui va se produire et pour raconter ce qui a été créé de Sa création, et pour détruire ce qui a été détruit de Sa création. Si cette connaissance n'était pas présente et n'était pas cachée, Il serait ignorant et faible. De même, si nous voyions des savants de la création, appelés ainsi pour une connaissance acquise, et s'ils étaient ignorants de certaines choses, ils retomberaient dans l'ignorance. Dieu a été nommé Savant, car Il n'ignore rien. Il a réuni le Créateur et la création sous le nom de Savant, bien que le sens diffère de ce que vous avez vu. Notre Seigneur a été nommé Audient, non pas dans le sens d'entendre avec des oreilles, mais dans le sens que notre ouïe ne peut percevoir, car Il entend tous les sons sans être limité par ce qui nous est communiqué. Il en va de même pour notre vue, qui ne perçoit pas tout ce que nous voyons, mais Dieu est Clairvoyant, ne manquant rien de ce qui est visible. Il a réuni le nom et a différencié le sens. Quant