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Chapitre
Chapter Ninety Seven of the Holy Quran and its interpretation
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1. Muhammad ibn abu ‘Abdallah and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, both of them from al-Hassan ibn al-‘Abbas ibn al-Harish from abu Ja‘far al-Thani (a.s.) who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘Once while my father was walking around the Ka‘ba for Tawaf a man who had covered his face partially with his turban suddenly came by. He caused discontinuation in the Tawaf of the Imam (a.s.) and took him (a.s.) to a house adjacent to al-Safa. He sent for me also and then we were there three of us. He said, “Welcome, the child of the Messenger of Allah. He then placed his hand over my head and said, ‘May Allah place blessings in you, the trustworthy one before Allah after his ancestors. O abu Ja‘far (a.s.), if you like you may tell me, and if you like I can tell you. If you like you may ask me and if you want I will ask you. If you would like affirm what I will say and if you would want I will affirm what you will say. The Imam (a.s.) said, “I like all of it.” He then said, “You must never let your tongue answer me with something that is otherwise in your conscious.” The Imam (a.s.) said, “Such would do one in whose heart there would exist two kinds of knowledge, one opposing the other. Allah, the Most Holy, the Most High, disdains to have a knowledge that is not harmonious.” He then said, “This is my question. You just explained one part of it. “Tell me about this knowledge that is so harmonious and without difference. Who has (knows) it?” The Imam (a.s.) said, “The whole of knowledge is before Allah, Majestic is Whose Name. The knowledge that people need is with the executor of the will of (prophets). The narrator has said that he then removed the covering from his face, set down straight, his face looked more cheerful and he said, “This is what I wanted and for this I have come. You think that the knowledge that is free of differences is with the executors of the wills of the prophets. How do they know it?” The Imam (a.s.) said, “Just as the Messenger of Allah knew it except that they do not see what the Messenger of Allah would see. It is because that he was a prophet and they are the Muhaddithun, spokesmen of the Divine message. The Messenger of Allah, when as a delegate before Allah, the Most Holy, the Most High, would hear whatever would have been communicated to him as (Wahy) but they do not hear such communications.” He then said, “You have spoken the truth, O child of the Messenger of Allah. I now ask you a more difficult question. Tell me, why does this knowledge not appear as was it with the Messenger of Allah?” The narrator has said that my father then smiled and said, “Allah, the Most Holy, the Most High, disdains to let those people have information about His knowledge whom He has not yet tested with faith. (Such test) was carried out on the Messenger of Allah in the form of his enduring the suffering caused to him from his people so much so that he would struggle against them with His permission. Many times he would withhold matters that would disappoint his people until he was commanded sternly to convey to them the commandments that he had received and disregard the pagans. “Preach what you have been commanded to and stay away from the pagans.” (15:94) “I swear by Allah, had he conveyed the commandments he would have been perfectly safe. He, in fact, considered the obedience and feared differences. For this reason he would withhold. I would love that you would keep your eye upon the advent of al-Mahdi (the guide) of this nation. (A time) when the angels with the sword of the family of David would make the dead spirits of the unbelievers between the heavens and the earth test the results of their evil deeds and force the spirits of the living ones like them to join the unbelievers. “He then drew a sword and said, “Here it is. This is one of them.” The narrator has said, “Then my father said, “Yes, that is very true, I swear by the One Who chose Muhammad from among the mankind.” The narrator has said that then the man drew the cover over his face and said, “I am Ilyas. I did not ask you those questions about that because I did not know them. I only loved that this conversation and narration strengthen your followers. I will tell you about a sign and evidence that you know if they (your followers) would debate others, your friends will win. The narrator has said that my father then said to him, “If you would like I can tell you about it (the sign and evidence).” He then said, “I would wish to hear it from you.” The Imam (a.s.) said, “If our followers would say to those who differ from us, “Allah, the Most Holy, the Most High says to His Messenger, “We revealed the Quran on the Night of Destiny ((97:1). Would that you knew what the Night of Destiny is! (97:2). (Worship) on the Night of Destiny is better than (worship) for a thousand months (97:3). On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone’s destiny) (97:4). This Night is all peace until the break of dawn” (97:5). “Did the Messenger of Allah know of the knowledge of things that he did not know at that night or what Jibril would bring to him at other times? The opposition will say, “No, there was nothing the Messenger of Allah did not know.” Say to the opposition, “Was it necessary for the Messenger of Allah to express such knowledge?” The opposition will say, “No, it was not necessary.” Say to them, “Was there any difference and disharmony in the knowledge that the Messenger of Allah had received from Allah?” If the opposition would say, “No, there was no disharmony, “ ask them, “If one would judge by the laws of Allah with disharmony, has he opposed the Messenger of Allah?” They will say, “Yes, he has opposed the Messenger of Allah.” However, if they say, “No, he has not opposed the Messenger of Allah, they have invalidated their starting point”. Say to them, “No one knows its interpretation except Allah and those who are well-grounded in knowledge.” If they would ask, “Who are the ones well-grounded in knowledge?” Say, “They are those in whose knowledge there is no disharmony.” If they would ask, “Who is he?” Say, “the Messenger of Allah was such a person. Did he convey such knowledge to the first one (Khalifa)?” If they say, “Yes, the Messenger of Allah did convey.” Ask, “Did the Messenger of Allah die and the Khalifa after him had the knowledge free of disharmony ?” If they would say, “No, there was no such Khalifa with the knowledge free of disharmony.” Say, “(This is not logical.) The successor of the Messenger of Allah is supported (has the Divine support) and the Messenger of Allah does not appoint a Khalifa who would not judge by the laws of Allah. The Messenger of Allah will not appoint a Khalifa except one who is just like him, excluding prophet-hood. If the Messenger of Allah did not appoint a Khalifa in his knowledge anyone, he ( Allah forbid) caused to go astray the people of coming generations.” “If the opposition would say, “The knowledge of the Messenger of Allah was from the Holy Quran.” Say, “What about the following verses of the holy Quran that speak about the matters after the death of the Holy Prophet (s.a.), ‘I swear by the illustrious Book (44:2) that We have revealed the Quran on a blessed night to warn mankind (44:3). On this night, every absolute command coming from Us becomes distinguishable (44:4). The command that We have been sending (44:5) as a mercy (for the human being) from your Lord. . .’” (44:6). “If the opposition would say, “Allah, the Most Holy, the Most High, sends only prophets.” Say, “These distinguishable commands that come is from the angels and the spirit. They come from one heaven to the other. In the heavens there is no one to whom obedience and disobedience would apply.” “If the opposition would say, “They come from the heavens to earth and the people of earth are in dire need of such commands.” Say to them, “Is it necessary for them to have a leader who would judge among them?” If they say, “The Khalifa will judge for them.” Ask them about the meaning of the following verse of the Holy Quran. “God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever.” (2:257) “I swear by my life that all those in the heavens and on earth who are under the guardian-ship of Allah, the Most Holy, the Most High, are supported (Divinely) and protected. Those who are supported and protected do not make mistakes. All the enemies of Allah, the Most Holy, the Most High, in the heavens and on earth suffer defeat. Those who are defeated they do not deal in a rightful way. Just as it is necessary that the command must come from the heavens for the people of earth in the same way it is necessary to have a Wali (one who possesses Divine authority).” “If the opposition would say, “We do not know such a person.” Say to them, “Say whatever you may like. Allah, the Most Holy, the Most High, disdains to leave, after Muhammad (s.a.) the servants without one who would possess Dinvine authority.” The narrator has said that he then stopped and said, “This, O child of the Messenger of Allah, is a delicate point. Consider if they would say, “The Holy Quran is the Divine authority.” The Imam (a.s.) said, “Then I will say, ‘The Holy Quran does not speak, issue commands and prohibitions. The people of Quran issue commands and prohibitions. I would further say, “Allah would disdain to see a certain affliction (difficult issue) would befall to the people of the earth, and there is no law about it in the Sunnah or a ruling free of differences and it is not in the Quran. He would disdain to have such thing in His knowledge to take place on earth and there would be nothing in His judgment to stop it from happening or the means to provide relief.” He then said, “Here you gain victory, O child of the Messenger of Allah. I testify that Allah, the Most Holy, the Most High, certainly knows what kinds of afflictions and sufferings may befall people of the earth in their lives and in their religion etc. He then set the Holy Quran as a guide.” The narrator has said that the man then said, “Do you, O child of the Messenger of Allah, know what kind of guide it is ?” Abu Ja‘far (a.s.) said said, “Yes, in it there are the general principles of laws and its interpretation when judgment would be issued. He said that Allah disdains to see His servant is afflicted with hardships in his religion, his life or his property and there would be no one on His earth whose judgment would decide truthfully and in the right way to remove the suffering.” The narrator has said that the man then said, “In this matter you have gained victory unless your enemies would falsely ascribe lies to Allah and say, ‘Allah, the Most Holy, the Most High, does not have anyone who would possess Divine authority.’ However, tell me about the interpretation of: “. . so that you would not grieve over what you have lost nor become extremely happy about what God has granted to you. . .” (57:23) The Imam (a.s.) said, “It refers to abu so and so and his people. One of the verses is placed before and the other is placed afterwards (in two different places).” Grief over the loss applies to Amir al-Mu’minin Ali (a.s.) only’. “. . nor become extremely happy about what God has granted to you. .” refers to the mischief that you faced after the death of the Messenger of Allah. The man then said, “I testify that you are the Divine authorities in whose judgment there is no disharmony.” The man then stood up and went and I did not see him any more.”
Muhammad ibn Abi Abdullah, Muhammad ibn al-Hasan, Sahl ibn Ziyad, Muhammad ibn Yahya, Ahmad ibn Muhammad, tous rapportant de Hasan ibn al-Abbas ibn al-Harith, de Abu Ja'far al-Thani (que la paix soit sur lui) a dit : Abu Abdullah (que la paix soit sur lui) a dit : Alors que mon père (que la paix soit sur lui) faisait le Tawaf autour de la Kaaba, un homme boiteux, dont le pied était bandé, a été amené vers lui. Mon père (que la paix soit sur lui) lui a coupé son bandage et l'a conduit jusqu'à une maison près de Safa. Il m'a envoyé chercher et nous étions trois. Il m'a dit : "Bienvenue, ô fils du Messager d'Allah." Puis il a posé sa main sur ma tête et a dit : "Que Dieu te bénisse, ô gardien de la confiance d'Allah après ses prophètes, ô Abu Ja'far. Si tu veux, informe-moi, et si tu veux, je t'informerai. Si tu veux, interroge-moi, et si tu veux, je t'interrogerai. Si tu veux, crois-moi, et si tu veux, je te croirai." J'ai dit : "Je veux tout cela." Il a dit : "Je t'en prie, que ta langue ne prononce pas quelque chose en réponse à ma question qui impliquerait autre chose que ce que je demande." J'ai dit : "Cela ne se produit que chez celui qui a en son cœur deux types de connaissances, l'un contredisant l'autre, et certes, Allah Tout-Puissant refuse d'avoir une connaissance en laquelle il y a divergence." Il a dit : "Ceci est ma question, et tu en as déjà expliqué une partie. Informe-moi de cette connaissance dans laquelle il n'y a pas de divergence, celui qui la possède." Il a dit : "Quant à la totalité de la connaissance, elle est auprès d'Allah, que Son nom soit exalté. Quant à ce dont les serviteurs ont besoin, c'est auprès des guides." Il a dit : "Alors l'homme a ouvert sa poitrine, s'est assis et a illuminé son visage, puis a dit : 'C'est ce que je voulais et pour cela je suis venu. Tu prétends qu'il y a une connaissance dans laquelle il n'y a pas de divergence parmi les guides. Comment peuvent-ils la connaître ?' Il a dit : 'Comme le Messager d'Allah (que la paix soit sur lui et sa famille) la connaissait, sauf qu'ils ne voient pas ce que le Messager d'Allah (que la paix soit sur lui et sa famille) voyait, car il était un prophète et ils sont des rapporteurs, et il recevait la révélation d'Allah Tout-Puissant, tandis qu'ils n'entendent pas.' Il a dit : 'Tu as raison, ô fils du Messager d'Allah. Je vais te poser une question difficile. Informe-moi de cette connaissance qui n'est pas évidente, comme elle l'était avec le Messager d'Allah (que la paix soit sur lui et sa famille).' Il a ri et a dit : 'Allah a refusé de dévoiler Sa connaissance à moins que ce soit pour tester la foi en Lui, tout comme Il a ordonné au Messager d'Allah (que la paix soit sur lui et sa famille) de supporter les torts de son peuple et de ne pas les combattre sauf sur Son ordre. Combien de fois il a gardé un secret jusqu'à ce qu'on lui dise de le révéler, et il s'est détourné des polythéistes. Par Allah, s'il avait révélé avant cela, il aurait été en sécurité, mais il a regardé l'obéissance et a craint le désaccord, c'est pourquoi il s'est abstenu. J'aurais aimé que tes yeux soient avec le Mahdi de cette communauté, et les anges avec les épées de la famille de David entre le ciel et la terre punissent les âmes des mécréants par
2. (Through the same chain of narrators) it has been narrated from abu ‘Abdallah (a.s.) who has said the following. “Once, in a meeting in the presence of my father with a group of people also present my father smiled and (the feeling was quite intense it caused) tears flooded his eyes. He then asked, “Do you know what made me laugh?” The narrator has said that they said, “No, we do not know the reason.” The Imam (a.s.) said, “Ibn ‘Abbass thinks he is of the people mention in the following verse of the Holy Quran. “To those who have said, “God is our Lord, “ and who have remained steadfast to their belief, the angels will descend saying, “Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you.” (41:30). I asked him, “Have you seen the angels, O ibn ‘Abbass, telling you of the fact that they guard and protect you in this and the next world and provide you complete protection and security from fear and sadness?” The Imam (a.s.) then said that ibn ‘Abbass said, “Believers are each other’s brothers. . .” (49:10) the whole community is included in this verse.” I then laughed.” Then I said, “O ibn ‘Abbass, you (perhaps) are right. However, I ask you to swear to Allah and answer me truthfully. Is there any disharmony in the judgment of Allah, Majestic is Whose mention?” He said, “No, there is no disharmony in His judgment.” “I then asked him, “How would judge the case in which a man strikes the fingers of another man with a sword until they fall. Then another man comes and cuts off his palm. He is brought to you and you are the judge. How would you then judge?” He said, “I will order the one who cut off the palm to pay compensation for the whole hand. I will ask the affected party to reach a settlement with the defendant and for this purpose I send them to the people of justice (arbitrator).” I said, “(In your judgment) disharmony has come in the laws of Allah, Majestic is Whose mention, thus, you invalidated what you said before (that there is no disharmony in the laws and judgment of Allah). Allah, Majestic is Whose mention, disdains to let a judicial case remain on earth without a clarified rule. You must order, as a judge, to cut the palm of the defendant totally and pay compensation for the fingers. Thus, is the judgment of Allah at the night wherein His orders descend. If you would reject after hearing from the Messenger of Allah then Allah will send you to fire just as He blinded you on the day you hid the (truth) in favor of Ali ibn abu Talib (a.s.).” Ibn ‘Abbass then said, “Is that why my eyes have become blind?” He further said, “How would you know that? I swear by Allah that my eyes turned blind only because of the flapping of the wing of the angel.” The Imam (a.s.) said, “That made me laugh. I left him that day because of the silliness (dark and dullness) in his intellect and reason. I then met him latter and said to him, “O ibn ‘Abbass, you have not spoken as true as you did yesterday. Ali ibn abu Talib (a.s.) told you that the Night of Determination comes every year. On that night the command for the whole year comes down. For that matter and command is the people with Divine authority after the Messenger of Allah. You then asked, “Who are these people?” He (Ali (a.s.) said, “I myself and the eleven men from my descendents will be the Imams (leaders with divine authority) and the (people to whom angels speak) Muhaddathun.” You then said, “I do not see it (Night of Determination) except with the Messenger of Allah. Then the angel appeared to you; the angels that was speaking to him and said, “O ‘Abdallah, you have lied. My eyes see it (the Night of Determination).of which Ali (a.s.) spoke to you. His (Ali’s ) eyes did not see him (the angel) but his heart understood (the presence of the angel) and he impacted his ears. Then he (angel) flapped you with his wing and you turned blind.” Ibn ‘Abbass then said, “In the matters that we dispute it is up to Allah to judge.” I then said to him, “Has Allah judged one case with two judgments?” He replied, “No, Allah has not done so.” I then said, “Here you perish and cause others to perish.”
2. De l'Imam Abu Abdullah (que la paix soit sur lui) : Il a dit : Mon père était assis et il y avait des gens avec lui. Quand il riait, ses yeux se remplissaient de larmes tellement il riait. Puis il dit : "Savez-vous ce qui m'a fait rire ?" Ils dirent : "Non". Il dit : "Ibn Abbas prétend que parmi ceux qui disent 'Notre Seigneur est Allah' puis restent droits, il a vu les anges te donnant la bonne nouvelle de leur protection contre la peur et la tristesse dans ce monde et dans l'au-delà". J'ai dit : "As-tu vu les anges, ô Ibn Abbas, te donnant la bonne nouvelle de leur protection dans ce monde et dans l'au-delà, avec la sécurité de la peur et de la tristesse ?" Il dit : "Certes, Allah, le Très Haut, dit : 'Les croyants ne sont que des frères'. Et cela inclut toute la communauté. Alors j'ai ri et j'ai dit : "Tu as dit vrai, ô Ibn Abbas". Je te demande par Allah, est-ce qu'il y a une divergence dans le jugement d'Allah, le Très Haut, béni soit Son Nom ?" Il dit : "Non". J'ai dit : "Que penses-tu d'un homme qui coupe les doigts d'un autre avec une épée jusqu'à ce qu'ils tombent, puis il va voir un autre homme et lui donne une gifle, et on te l'amène alors que tu es juge. Comment jugerais-tu ?" Il dit : "Je dirais à celui qui a coupé : 'Donne-lui le prix du doigt coupé', et je dirais à celui qui a été frappé : 'Répare-le comme tu veux', et je l'enverrais à des arbitres justes". J'ai dit : "La divergence se trouve dans le jugement d'Allah, le Tout-Puissant, et tu as annulé ta première parole". Allah, le Tout-Puissant, refuse que Son Nom soit mentionné dans Ses limites. Et Son explication n'est pas sur terre. Coupez la main du coupeur complètement, puis donnez-lui le prix des doigts. Voilà le jugement d'Allah, une nuit où Son commandement descend. Si tu le renies après l'avoir entendu du Messager d'Allah (que la paix soit sur lui et sa famille), Allah te fera entrer en Enfer comme Il a aveuglé ta vue le jour où tu l'as renié en faveur d'Ibn Abi Talib". Il dit : "C'est pourquoi ma vue a été aveuglée". J'ai dit : "Comment le sais-tu ?" Il dit : "Par Allah, ma vue a été aveuglée sauf pour un échange de regard avec l'ange qui te parlait". J'ai ri, puis je l'ai laissé ce jour-là à cause de sa folie. Puis je l'ai rencontré et j'ai dit : "Ô Ibn Abbas, tu ne parles pas avec autant de vérité qu'hier". Il dit : "Ali ibn Abi Talib (que la paix soit sur lui) a dit : 'La Nuit du Destin est chaque année, et c'est en cette nuit que le décret de l'année descend. Et pour ce décret, il y a des dirigeants après le Messager d'Allah (que la paix soit sur lui et sa famille)". J'ai dit : "Qui sont-ils ?" Il dit : "Moi et onze de ma descendance, des Imams guidés". J'ai dit : "Je ne les vois pas sauf avec le Messager d'Allah". Alors l'ange qui lui parlait t'est apparu. Il a dit : "Tu as menti, ô Abdullah. Mes yeux ont vu celui qui te parlait, Ali, mais tes yeux ne l'ont pas vu. Cependant, ton cœur l'a compris et a été honoré dans son écoute. Puis il t'a aveuglé avec son aile". Il dit : "Ibn Abbas et moi n'avons pas divergé sur quoi que ce soit, et son jugement est entre les mains d'Allah". J'ai dit : "Alors ici tu as péri et tu as fait périr".
3. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “Allah, the Most Holy, the Most High, has said about the Night of Determination, “. . every absolute command coming from Us becomes distinguishable.” (44:4) He has said that absolute and strong command. Absolute and strong command is not two things. It is only one thing. One who judges without disharmony and differences his judgment is of the judgment of Allah, the Most Holy, the Most High. Whoever would judge in disharmonious manner with differences and considers it as the rightful way of judging he has judged with the judgment of the devil. It is certain that on the Night of Determination the explanation and clarification of all issues of the year comes to the man who possesses Divine authority. On that Night the Wali al-’Amr (the man who possesses Divine authority) receives commands about his self for so and so, and about the affairs of the people in so and so. It also is certain that for the man with Divine authority, besides this, every year, there comes the knowledge of Allah, the Most Holy, the Most High. (There comes to him) the exclusive knowledge, the hidden, the wonderful and the treasured knowledge of Allah. It comes just in the Night of Determination comes the command. Then he recited. “If all the trees in the earth were pens and the ocean, with seven more oceans, were ink still these could not suffice to record all the Words of God. God is Majestic and All-wise.” (31:27).
Par cet isnad, de la part d'Abu Ja'far (que la paix soit sur lui) qui a dit : Allah, le Puissant et Majestueux, a dit dans la nuit du Destin : "En elle, chaque ordre sage est distingué. Il dit : 'En elle descendent chaque ordre sage. Et le Muhkam n'est pas ambigu, il est simplement une seule chose. Celui qui juge avec ce qui n'y est pas sujet à divergence, son jugement est du jugement d'Allah, le Puissant et Majestueux. Et celui qui juge avec un ordre sujet à divergence, et voit qu'il a raison, alors il a jugé avec le jugement du Taghut. Certes, il descend dans la nuit du Destin au Wali de l'ordre, l'explication des affaires, année par année. Il lui est ordonné en elle concernant son propre ordre telle et telle chose, et concernant les gens telle et telle chose. Et certes, il advient au Wali de l'ordre autre que cela chaque jour, la connaissance d'Allah, le Puissant et Majestueux, le spécial, le caché, l'étonnant, le préservé, est semblable à ce qui descend en cette nuit des ordres.' Puis Il récita : 'Et si tout ce qui est sur terre était des arbres à écrire, et que la mer fût un océan de plus à s'étendre après, les paroles d'Allah ne s'épuiseraient pas. Certes, Allah est Puissant, Sage.'"
4. Through the same chain of narrators it is narrated from abu ‘Abdallah (a.s.) who has said the following. “Imam Ali ibn al-Husayn (a.s.) would say, “We revealed the Quran on the Night of Destiny ((97:1) Allah, the Most Holy, the Most High, has certainly said the truth has reveal the Holy Quran on the Night of Determination. “Would that you knew what the Night of Destiny is! (97:2)” the Messenger of Allah said, “I do not know.” Allah, the Most Holy, the Most High, said, “(Worship) on the Night of Destiny is better than (worship) for a thousand months (that are other than the Night of Determinatio).” (97:3) He asked the Messenger of Allah, “Do you know why it is better than a thousand nights?” the Messenger of Allah said, “No, I do not know.” He said, “It is because on that Night the angels and the Spirit come down by the permission of their Lord for all matters. When Allah, the Most Holy, the Most High, would grant permission for a matter it means that He has agreed.” “This Night is all peace until the break of dawn.” (97:5) He says, “O Muhammad, My angels salute you and My spirit with peaceful greetings from beginning of the time they come down until dawn of that night. Then He has said in another part of His book, “Guard yourselves against discord among yourselves so that it will not mislead anyone of you, especially the unjust, and know that God’s retribution is most severe.” (8:25) It is about the Night of Determination. He has also said in His book, “Muhammad is only a Messenger. There lived other Messengers before him. Should (Muhammad) die or be slain, would you then turn back to your pre-Islamic behavior? Whoever does so can cause no harm to God. God will reward those who give thanks.” (3:144) In the verse He has said that when Muhammad will die the opposition to the command of Allah, the Most Holy, the Most High, will say , “The Night of Determination has gone along with the Messenger of Allah.” This is the first clamity that has befallen them exclusively. With this they returned back to their old ways. Had they not said so, it would have been necessary to believe that Allah, the Most Holy, the Most High, has His commands on that Night. Once they would affirm and acknowledge the command (delegation of Divine authority) it would have become necessary to believe in the existence of the man who possesses Divine authority.”
4- Et par cette chaîne de transmission, de l'Imam Abu Abdullah (que la paix soit sur lui) qui a dit : Ali ibn al-Hussein, que les bénédictions d'Allah soient sur lui, disait : "Certes, nous l'avons fait descendre dans la nuit du Destin." Qu'Allah, Puissant et Majestueux, dise vrai : Il a fait descendre le Coran dans la nuit du Destin. Et qui te dira ce qu'est la nuit du Destin ? Le Messager d'Allah (que la prière d'Allah et Ses bénédictions soient sur lui) a dit : "Je ne sais pas." Allah, Puissant et Majestueux, dit : "La nuit du Destin est meilleure que mille mois, en elle se déversent les anges ainsi que l'Esprit, par permission de leur Seigneur, pour toute affaire. Et lorsque Allah, Puissant et Majestueux, approuve quelque chose, c'est la paix jusqu'à l'aube." Il dit : "Que la paix soit sur toi, ô Muhammad, mes anges et mon Esprit te saluent de ma part dès qu'ils descendent jusqu'à l'aube." Puis il a dit dans une partie de son Livre : "Et craignez une tentation qui n'atteindra que les injustes d'entre vous en particulier. Certes, Nous l'avons fait descendre dans la nuit du Destin." Et il a dit dans une autre partie de son Livre : "Muhammad n'est qu'un messager, des messagers avant lui sont passés. Si donc il meurt ou s'il est tué, vous retournez sur vos talons. Et quiconque retourne sur ses talons ne nuira en rien à Allah, et Allah récompensera les reconnaissants." Il dit dans le premier verset : "Certes, lorsque Muhammad meurt, les gens de l'opposition disent : 'L'ordre d'Allah est révolu.' La nuit du Destin est passée avec le Messager d'Allah (que la prière d'Allah et Ses bénédictions soient sur lui), c'est une tentation qui les a touchés en particulier, et c'est à cause de cela qu'ils sont retournés sur leurs talons, car s'ils disent que la nuit du Destin n'est pas passée, alors il doit y avoir un ordre d'Allah, Puissant et Majestueux, en cela, et s'ils reconnaissent cet ordre, il n'y aura pas de problème pour lui avec un compagnon."
5. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “Ali (a.s.) would say very often, “(What for) al-Taymies and al-‘Adawies have gathered around the Messenger of Allah (s.a.). He, the Messenger of Allah, would read, “We have revealed it on the Night of Determination” very humbly and tearfully. They (al-Taymi and al-‘Adwi) would say, “How intense is the tenderness that this chapter causes to your heart.” The Messenger of Allah would say, “It is because what my eyes see and my heart has stored and for what the heart of this (Ali (a.s.) will experience after me.” They would ask, “What is it that you have seen and what is it that he will experience?” The narrator has said that he would write for the two on the soil, “On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone’s destiny).” (97:4) The narrator has said that he, the Messenger of Allah would say, “Has anything else left (untold) after of Allah, the Most Holy, the Most High, All matters?” The two would say, “No, nothing is left untold.” He then would ask them, “Do you know to who it will be revealed?” The two would say, “To you, O the Messenger of Allah.” He then would say, “Will there be the Night of Determination after me?” The two would say, “Yes, there will be that night.” He then would ask, “To who (the angels and the Spirit will come)?” The two would say, “We do not know.” He then would hold my head and say, “If the two of you do not know now you must know, he is this after me.” The narrator has said that it is certain that the two would know that night, after the Messenger of Allah, because of the sever apprehension that they would go through.”
5- Et de l'Imam Sadiq (que la paix soit sur lui) qui a dit : Ali (que la paix soit sur lui) disait souvent : "Les tribus de Taym et d'Adawi se réunissaient souvent devant le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) alors qu'il récitait : "Nous l'avons fait descendre [le Coran] durant la nuit d'Al-Qadr" (Sourate Al-Qadr). Ils disaient : "Comme cette sourate est empreinte de douceur !" Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) répondait : "C'est parce que mes yeux ont vu et mon cœur a compris, et ce que ce cœur voit après moi." Ils demandaient : "Qu'as-tu vu et qu'est-ce que ce cœur voit ?" Il répondait : "Les anges descendent sur eux dans la poussière, et l'Esprit [Gabriel] avec la permission de leur Seigneur pour chaque ordre." Puis il disait : "Y a-t-il quelque chose après la parole de Dieu, exalté et glorifié, 'pour chaque ordre' ?" Ils répondaient : "Non." Il demandait : "Savez-vous à qui cela est révélé ?" Ils disaient : "À toi, ô Messager d'Allah." Il répondait : "Oui." Puis il demandait : "La Nuit du Destin surviendra-t-elle après moi ?" Ils répondaient : "Oui." Il demandait : "Cet événement se produira-t-il cette nuit-là ?" Ils répondaient : "Oui." Il demandait : "À qui cela sera-t-il révélé ?" Ils disaient : "Nous ne savons pas." Alors il prenait leurs têtes et disait : "Si vous ne savez pas, moi je sais. C'est lui, après moi." S'ils connaissaient cette nuit-là après le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) en raison de la grande terreur qu'elle leur inspirait.
6. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “O the community of of our followers, debate the opposition by means of chapter ninety seven of th Holy Quran. We have revealed on the Night of Determination, you will gain victory. I swear by Allah, the Most Holy, the Most High, that this is the authoritative evidence from Allah, the Most Holy, the Most High, against the creatures after the Messenger of Allah. This is the lead evidence in your religion. It certainly, is the goal of our knowledge. “O community of our followers, (the Shi‘a) debate the opposition by means of, “I swear by the illustrious Book (44:2) that We have revealed the Quran on a blessed night to warn mankind.” (44:3) This verse is exclusively about the people who possess Divine authority after the Messenger of Allah .” “O cmmunity of our followers, Allah, the Most Holy, the Most High, has said, “. . No nation who lived before was left without a Warner.. .”(35:24) A person then said, “O abu Ja‘far, the Warner is Muhammad (s.a)” The Imam (a.s.) said, “What you just said is true.Was there a Warner for the differennt parts of the land from those he had commissioned, while he (the Messenger of Allah ) was living?” The person questioning said, “No, there was no Warner.” Abu Ja‘far (a.s.) then said, “Consider the person he comissioned. Was he not his Warner, just as the Messenger of Allah, in being comissioned from Allah, the Most Holy, the Most High, was a Warner?” The person said, “Yes, it is true.” The Imam (a.s.) said, “In the same way Muhammad (s.a) did not die without having someone as his delegate and Warner.” The Imam (a.s.) said, “If you would say, “No, it would mean that the Messenger of Allah has lost his followers who are stil to be born.” The person then said, “Is the Holy Quran not enough for them?” The Imam (a.s.) said, “It is enough only if they find A number of our people has narrated from interpreter for it.” The person then assked, “Has the Messenger of Allah not interpreted it?” The Imam (a.s.) said, “Yes, he has done so just for one man and he has interpreted the conditionns of that man for his followers. That man is Ali ibn abu Talib (a.s.).” The man asking the question then said, “O abu Ja‘far (a.s.), this was a special matter. Common people are not able to bear it. The Imam (a.s.) ssaid, “Allah, disdains not being worshipped in secrecy until the time comes to when His religion becomes public. It is just as the Messenger of Allah and Khadija would not make their religion public until they were commanded to do so.” The man asking question then said, “Is it proper for the author of this religion to to hide?” The Imam (a.s.) said, “Did Ali ibn abu Talib not hide his religion on the day he became a Muslim with the Messenger of Allah until his matter became public?” He said, “Yes, that was the case.” The Imam (a.s.) then said, “So also is our case (the publicity of Divine authotrity) until the appointed time will come.”
6. Et de la part d'Abu Ja'far (que la paix soit sur lui) qui a dit : "Ô assemblée des partisans, plaidez avec la sourate 'Nous l'avons fait éclater' ! Par Allah, c'est certes l'argument d'Allah, le Transcendant et Très Haut, envers la création après le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille). Et c'est certes la dame de votre religion, et c'est certes le but de notre connaissance. Ô assemblée des partisans, plaidez avec 'Ha Mim' et le Livre explicite, 'Nous l'avons fait descendre en une nuit bénie. Nous sommes en vérité Celui qui avertit'. C'est certes pour les autorités de l'ordre, en particulier après le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille). Ô assemblée des partisans, Allah, le Transcendant et Très Haut, dit : 'Il n'est pas une communauté à qui un avertisseur n'ait été envoyé'. On lui demanda : 'Ô Abu Ja'far, son avertisseur est-il Muhammad (que la prière d'Allah et Son salut soient sur lui et sa famille) ?' Il répondit : 'Tu as dit vrai'. On lui demanda : 'Et était-il un avertisseur alors qu'il était vivant, avant la résurrection, dans les contrées de la terre ?' Le questionneur répondit : 'Non'. Abu Ja'far (que la paix soit sur lui) dit : 'As-tu vu son envoyé ?' Le questionneur répondit : 'Non'. Abu Ja'far (que la paix soit sur lui) dit : 'Et n'était-il pas un avertisseur alors que le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) était en mission de la part d'Allah, le Puissant et Majestueux ?' Il répondit : 'Si'. Abu Ja'far (que la paix soit sur lui) dit : 'Ainsi, Muhammad n'est pas mort sans qu'un envoyé avertisseur ne lui soit envoyé'. Si tu dis non, alors tu as démenti le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) et ceux qui sont dans les reins des hommes de sa communauté'. Il dit : 'Et le Coran ne leur suffit-il pas ?' Il répondit : 'Si, s'ils trouvent un interprète pour lui'. Il demanda : 'Et qui a interprété pour eux le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) ?' Il répondit : 'Si, il l'a interprété pour un seul homme, et il a interprété pour la communauté les affaires de cet homme, et c'était Ali ibn Abi Talib (que la paix soit sur lui)'. Le questionneur dit : 'Ô Abu Ja'far, ceci était une affaire particulière que le commun ne peut supporter'. Il répondit : 'Allah n'accepte d'être adoré que secrètement jusqu'à ce que vienne le moment où sa religion sera manifeste, tout comme le Messager d'Allah était avec Khadija, caché, jusqu'à ce qu'il lui soit ordonné de proclamer. Le questionneur dit : 'Il convient au détenteur de cette religion de garder le secret'. Il répondit : 'Et Ali ibn Abi Talib (que la paix soit sur lui) a-t-il gardé le secret le jour où il embrassa l'islam avec le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) jusqu'à ce que son affaire soit manifeste ?' Il répondit : 'Si'. Il dit : 'Ainsi est notre affaire jusqu'à ce que le Livre atteigne son terme'.
7. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “Allah, Majestic is Whose mention, created the Night of Determination when He first created the world and created in it the first prophet that would come and the first executor of the will (of prophet) that would come. He decreed that in every year there must be one night in which the interpretation and the clarification of would be sent until another such night in the coming year. Whoever would deny it has certainly rejected the knowledge of Allah, Majestic is Whose mention. It is because the prophets, the Messengers and Muhadditun (spokesmen for Allah) without receiving Divine authority through what comes to them on that night along with the authority that Jibril brings for them (a.s.).” The narrator has said that he asked the Imams (a.s.), “Do the Muhaddithun also experience the coming of Jibril and other angels?” The Imam (a.s.) said, “The prophets and the Messenger (s.a.) certainly, experience it. For the others besides the prophets and the Messenger (s.a.) it is necessary that from the first day the eart h was created to the last of the perishing of world there must the Divine authority for the people of the earth that would come down on that night to the one who would be te most beloved among His servants. I swear by Allah, the spirit and the angels came with the command on the Night of Determination to Adam. I swear by Allah, that Adam did not die until he had the executor of his will. To every prophet after Adam the command came to them on that night and it was assigned to the executor of his will after him. I swear by Allah, if the prophet had to be commanded through that which that came to them on that night from Adam to Muhammad (s.a) to make a will in favor of so and so and that Allah, the Most Holy, the Most High, has said in His book to the people who possess Divine after Muhammad (s.a.). “God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security so that they will worship God alone and consider no one equal to Him. Whoever becomes an unbeliever after this will be a sinful person.” (24:55) He says that He has made you His deputies in the matter of His knowledge, religion and worship after His Prophet just as Adam made a will to appoint the executor of his will after him until the time Allah sent another prophet. He has said, “so that they will worship God alone and consider no one equal to Him” He has said that you must worship Him with faith in the fact that after Muhammad (s.a.) there is no other prophet. Those who would say otherwise are sinful persons. He has enabled the people who possess Divine authority with knowledge. We are such people. Ask us. If we will acknowledge you then be steadfast but you will not do so. Our knowledge is clear. The appearance of the appointed time for us in which religion will stand supreme through us so much so that there will remain no differences among people for such time there is A number of our people has narrated from appointed time that pass through the nights and days. When that time will come, the command of Allah will be only one. “I swear by Allah, it is already decreed that there will beno differences among the believers and for this reason they are made to witness the deeds of the people so that Muhammad (s.a) will be witness over us and we will be the witness over our followers and our followers will be witness over the people. Allah, the Most Holy, the Most High, disdained to let differences take place in His judgment or contradictions to take place among those who possess His knowledge.” Abu Ja‘far (a.s.) then said the following. “The excellence of the faith of a believer because of his accepting, “We have revealed it in the Night of Determination,” and its interpretation, over those who are not like him in the matters of faith in that Night is like the excellence of man over the animals. Allah, the Most Holy, the Most High, defends through those who believe in it from those who disbelieve it in this world-- it is to complete the punishment for it in the next life for those whom He knows would not repent from rejecting the same--, just as He defends through those who strive (Jihad) for His cause those who sit comfortably. I do not know if there is any Jihad striving for His cause, these days, other than Hajj, ‘Umra and to be good neighbors”
7. Et de la part d'Abu Ja'far (que la paix soit sur lui) : "Certes, Allah, que Son nom soit glorifié, a créé la nuit du Destin avant toute autre création dans ce monde. Il a fait naître en elle le premier prophète et le premier successeur. Il a décrété qu'à chaque année, une nuit descendrait où les affaires seraient exposées pour l'année à venir. Celui qui nie cela rejette la connaissance d'Allah, car les prophètes, les messagers et les récits ne se manifestent que lorsqu'ils ont une preuve qui leur est donnée cette nuit-là, en plus de la preuve apportée par l'ange Gabriel (que la paix soit sur lui). J'ai dit : Les récits aussi reçoivent-ils une preuve de l'ange Gabriel ou d'autres anges (que la paix soit sur eux) ? Il a répondu : Quant aux prophètes et aux messagers, il n'y a aucun doute que depuis le premier jour où la terre fut créée jusqu'à la fin du monde, il y aura une preuve pour les habitants de la terre cette nuit-là, pour ceux qu'Il aime parmi Ses serviteurs. Par Allah, certes, l'Esprit et les anges descendent avec les ordres durant la nuit du Destin sur Adam. Par Allah, Adam n'est pas mort sans laisser un successeur, et chaque prophète après lui a reçu les ordres durant cette nuit et a désigné un successeur après lui. Par Allah, si le prophète est ordonné dans les affaires qui lui parviennent durant cette nuit, depuis Adam jusqu'à Muhammad (que la paix soit sur lui et sa famille), de transmettre à tel individu, Allah, que Son nom soit glorifié, a dit dans Son Livre aux détenteurs de l'autorité après Muhammad en particulier : "Certes, Allah a promis à ceux d'entre vous qui ont cru et fait de bonnes actions qu'Il leur donnera l'autorité sur terre comme Il l'a donnée à ceux qui les ont précédés. Et Il a dit : "Ceux-là sont les pervers." Il dit : "Je vous donnerai l'autorité pour Mon savoir, Ma religion et Mon adoration après votre prophète, comme les successeurs d'Adam après lui, jusqu'à ce que le prophète qui viendra après lui soit envoyé, et ils M'adoreront sans rien Me associer, disant : "Nous T'adorons par foi, sans prophète après Muhammad." Celui qui dit autre chose, ce sont eux les pervers. Certes, les détenteurs de l'autorité après Muhammad ont été établis par la connaissance, et nous sommes eux, alors interrogez-nous. Si nous vous disons la vérité, reconnaissez-la, car vous ne pouvez rien faire. Notre savoir est évident, et notre échéance, où la religion sera claire parmi nous jusqu'à ce qu'il n'y ait pas de différence parmi les gens, a un terme plus précis que le passage des nuits et des jours. Lorsqu'il viendra, la vérité sera claire, et par Allah, l'ordre a été décrété pour qu'il n'y ait pas de divergence parmi les croyants. C'est pourquoi Il les a établis comme témoins sur les gens, afin que Muhammad témoigne de nous, et que nous témoignions de nos partisans, et que nos partisans témoignent des gens. Allah, que Son nom soit glorifié, a refusé qu'il y ait des divergences dans Son jugement ou des contradictions parmi les gens de Sa connaissance. Ensuite, Abu Ja'far (que la paix soit sur lui) a dit : "La supériorité de la foi du croyant en son ensemble, "Nous l'avons fait descendre" et de son explication, par rapport à celui qui n'est pas comme lui dans la foi en elle, est comme la supériorité de l'homme sur les bêtes. Certes, Allah, que Son nom soit glorifié, repousse par les croyants ceux qui la rejettent dans ce monde en raison de la perfection du châtiment de l'au-delà pour ceux qui savent qu'ils ne se repentiront pas. Il repousse par les combattants ceux qui
8. The narrator has said that a man said to abu Ja‘far (a.s.), “O child of the Messenger of Allah, “Please do not be angry with m.” The Imam (a.s.) said, “Why should I be angry?” The man said, “It is because of the question that like to ask you.” The Imam (a.s.) said, “Ask your question.” He said, “Please do not be angry.” The Imam (a.s.) said, “I will not be angry.” The man said, “Consider your words about the ‘Night of Determination’ in which the Spirit and the angels descent to the executors of the will (of Prophet). Do they bring them the command of which the Messenger of Allah had no knowledge or bring them the commands that the Messenger of Allah knew? As you know that the Messenger of Allah died and there was nothing of his knowledge that Ali (a.s.) had not heard it (and preserved).” Abu Ja‘far (a.s.) said, “Why should I bother with you and why someone let you come in?” He said, “Fate has let me come in, seeking religion.” The Imam (a.s.) said, “Try to understand what I will say.” “When the Messenger of Allah was taken for a trip (by the angels) he did not come back before Allah, Majestic is Whose mention, taught him the knowledge of the things of the past and the things in future. A great deal of such knowledge was in a whole form the interpretation of which would have to come in the ‘Night of Determination’. In the same Ali ibn abu Talib (a.s.) had learned the knowledge in a whole form, the interpretation of which would have had to come in the ‘Night of Determination’ as was the case with the Messenger of Allah.” The man said, “Was there no interpretation of the whole available?” The Imam (a.s.) said, “It was available but it comes through the commands of Allah in the ‘Night of Determination’ to the Prophet the executor of his will telling them to do so and so. It is for the matters of which they already had knowledge, but they receive the command as how to act in it.” The man said, “Explain it to me.” The Imam (a.s.) said, “The Messenger of Allah, before his death had a whole of knowledge with its interpretation.” You said, “What was that which that would come to him in the ‘Night of Determination’?” The Imam (a.s.) said, “It was the command and ease in what he already knew.” The man questioning said, “What then happens to them in the ‘Night of Determination’ is a knowledge other than what they knew before.” The Imam (a.s.) said, “This is what they are commanded not to tell to anyone. No one knows the interpretation of what you just asked except Allah, the Most Holy, the Most High. The man questioning asked, “Do the executors of the know what the prophets know?” The Imam (a.s.) said, “No, because how would the executor of the will would know what is other than what is willed for.” The man asked, “Can we say that what one executor of the will may know may not be known another executor of the will?” The Imam (a.s.) said, “No, because no prophet dies before his knowledge is transferred into the executor of his will. The angels and the Spirit descend in the ‘Night of Determination’ with the judgment with which to judge among the people.” The man asked, “Is it that they did not know that judgment?” The Imam (a.s.) said, “Yes, they knew it but they could not approve anything of it until they were commanded in the ‘Night of Determination’ how to accomplish them until the next year.” The man said, “O abu Ja‘far (a.s.) I can not deny this.” The Imam (a.s.) said, “Those who deny it is not from us.” The man asked, “O abu Ja‘far (a.s.), do you think in the ‘Night of Determination’ there would come things to the Holy Prophet (s.a.) that he did not know?” The Imam (a.s.) said, “It is not lawful for you to ask this. However, the knowledge of things in past and the knowledge of the things in future is as such that no prophet or the executor of the dies before the executor of will after him would know it. However, this know about which you ask is as such that Allah, the Most Holy, the Most High, withholds and does not allow the executors of the will to know it by themselves.” The man asked, “O child of the Messenger of Allah, how would I know that the ‘Night of Determination’ take place every year?” The Imam (a.s.) said, “When the month of Ramadan comes read chapter 44 of the Holy Quran once every night. In the twenty third night you will see the confirmation of what you have asked for.”
8- Un homme dit à Abu Ja'far (que la paix soit sur lui) : "Ô fils du Messager d'Allah, ne te mets pas en colère contre moi." Il lui demanda : "Pourquoi cela ?" L'homme répondit : "Parce que je veux te poser une question." Abu Ja'far dit : "Dis." L'homme dit : "Et ne te mets pas en colère." Abu Ja'far dit : "Je ne me mettrai pas en colère." L'homme demanda : "As-tu entendu parler de ta parole concernant la Nuit du Destin, lorsque les anges et l'Esprit descendent vers les successeurs, leur apportant un ordre que le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) n'avait pas connaissance, ou un ordre que le Messager d'Allah connaissait ? J'ai appris que le Messager d'Allah est décédé sans rien ignorer, et Ali (que la paix soit sur lui) était son successeur." Abu Ja'far (que la paix soit sur lui) dit : "Quel lien y a-t-il entre toi et moi, et qui t'a amené ici ?" L'homme répondit : "Le destin m'a amené ici pour rechercher la vérité." Abu Ja'far dit : "Alors comprends ce que je vais te dire. Lorsque le Messager d'Allah a été emmené en voyage nocturne, il n'est pas descendu avant qu'Allah, exalté soit-Il, ne lui ait enseigné la totalité de la connaissance passée et future, une grande partie de cette connaissance étant révélée lors de la Nuit du Destin. De même, Ali ibn Abi Talib (que la paix soit sur lui) possédait une grande connaissance, et la révélation de cette connaissance se produisait lors des Nuits du Destin, tout comme cela se passait en compagnie du Messager d'Allah." L'interlocuteur demanda : "Et y avait-il une explication pour ces connaissances ?" Abu Ja'far répondit : "Oui, mais ces ordres émanaient d'Allah le Très-Haut lors des Nuits du Destin, transmis au Prophète et aux successeurs, leur indiquant comment agir. J'ai demandé : "Explique-moi cela." Abu Ja'far dit : "Le Messager d'Allah n'est pas mort sans avoir préservé la totalité de la connaissance et de son interprétation." J'ai demandé : "Ce qui lui était révélé lors des Nuits du Destin, était-ce la connaissance de ce qui allait se passer ?" L'interlocuteur demanda : "Et qu'en est-il de ce qui se passe pour eux lors des Nuits du Destin, une connaissance autre que ce qu'ils savaient ?" Abu Ja'far répondit : "Cela fait partie des ordres qui leur sont donnés de garder secrets, et nul ne connaît l'interprétation de ce qu'ils demandent, sauf Allah, exalté soit-Il." L'interlocuteur demanda : "Les successeurs savent-ils ce que les prophètes ne savaient pas ?" Abu Ja'far répondit : "Non, comment un successeur pourrait-il connaître ce qui n'a pas été transmis par le prophète ?" L'interlocuteur demanda : "Pouvons-nous dire qu'un successeur connaît ce que les autres ne savent pas ?" Abu Ja'far répondit : "Non, aucun prophète n'est mort sans que sa connaissance ne soit transmise à son successeur, et les anges et l'Esprit descendent lors de la Nuit du Destin avec le jugement qui sera rendu entre les serviteurs." L'interlocuteur demanda : "Les gens savaient-ils de ce jugement ?" Abu Ja'far répondit : "Oui, ils le savaient, mais ils ne pouvaient rien confirmer jusqu'à ce qu'ils soient ordonnés lors des Nuits du Destin comment agir jusqu'à l'année suivante." L'interlocuteur dit : "Ô Abu Ja'far, je ne peux pas nier cela." Abu Ja'
9. The narrator has said that abu Ja‘far (a.s.) said the following. “You, certainly, find those whom Allah, the Most Holy, the Most High, has sent to induce misfortune into the heretics and misleading people of the army (followers) of Satan and their companions in greater numbers than those sent to the deputy of Allah, sent for justice and truth from among the angels.” (In other words, the devils sent to induce bad luck into the heretics are in greater number than the angels sent with guidance to the people of Divine authority). It was said to him, “O abu Ja‘far (a.s.), “How can there be anything in greater number than the angels?” The Imam (a.s.) said, “It is just as Allah, the Most Holy, the Most High, has wished.” The man asked, “O abu Ja‘far (a.s.), “If I will narrate this Hadith to a few of your followers they will reject it.” The Imam (a.s.) asked, “Why they will do so?” The man said, “They will say that the angels are of greater number than the Devils.” The Imam (a.s.) said, “What say is true. However, try to understand what I will say.” There is no day or night in which all the Devils and all Satans would not visit the heretic and misleading leaders and of the same number the angels visit the Imam of true guidance (leaders who possess Divine authority) until it is the ‘Night of Determination’. On that night of the angels descend to those who possess Divine authority in a number equal to the number of the Devils and Satan that Allah has created- or he said, has determined. The Devils and Satans will come to the corrupt misleading authorities with fabrications and lies until the perhaps dawn and say, “I saw, this night, such and suCh” However, if he would ask about it the one who possesses Divine authority, he would say, “You have seen a Satan who has informed of you such and suCh (It is the Devil’s thing) until he provides him with one or the other interpretation and teach him the ways how to mislead people. The misleading conditions in which he lives. I swear by Allah, those who acknowledge the ‘Night of Determination’ they will certainly know that it (the ‘Night of Determination’ is exclusively for us. It is because of th words of the Messenger of Allah to Ali (a.s.) when the time of his death was about to approach, “This is you guardian who possess Divine authority after me. If you will obey him, you will enjoy a well guided way of life. However, those who would not acknowledge what is in the ‘Night of Determination’ they would be unbelievers in it. Those who would have faith in the ‘Night of Determination’ but do not hold the opinion that we do, for them to verify it, there is no other way but to say that it the ‘Night of Determination’ is for us and those would not acknowledge it they would be only liars. Allah, the Most Holy, the Most High, is by far exalted than to send the angles with the Spirit to a sinful unbeliever. If such people would say that they (angels with the Spirit) come to the Khalifa in whom believes, this would be of no ground. If they would say, “No one descends at that night to anyone.” The fact is that something does come to nothing. If they say or will say, “This is nothing.” They have, certainly, strayed far away from the truth.”
9- Et Abu Ja'far (que la paix soit sur lui) a dit : "Ce que vous voyez de ceux que Dieu, exalté soit-Il, a envoyé pour le malheur sur les gens de l'égarement parmi les armées des démons et de leurs épouses est plus nombreux que ce que vous voyez du calife de Dieu qu'Il a envoyé pour la justice et la droiture parmi les anges." On lui demanda : "Ô Abu Ja'far, comment quelque chose peut-il être plus nombreux que les anges ?" Il répondit : "Comme Dieu le veut, exalté soit-Il." Le questionneur dit : "Ô Abu Ja'far, si je racontais ce hadith à certains des partisans, ils le nieraient." Il demanda : "Comment le nieraient-ils ?" Il répondit : "Ils diraient que les anges (que la paix soit sur eux) sont plus nombreux que les démons." Abu Ja'far dit : "Tu as dit vrai. Comprends de moi ce que je dis : il n'y a pas un jour ni une nuit sans que tous les djinns et les démons ne visitent les imams de l'égarement, et les anges visitent l'imam de la guidance en un nombre égal. Jusqu'à ce que la nuit du destin arrive, où descendront des anges vers le gardien du commandement que Dieu a créé ou désigné parmi les démons en leur nombre, puis ils visiteront le gardien de l'égarement et lui apporteront des mensonges et des calomnies, espérant qu'il se lève le matin et dise : 'J'ai vu ceci et cela.' Si le gardien du commandement lui demande à ce sujet, il dira : 'J'ai vu un démon te dire ceci et cela,' jusqu'à ce qu'il lui explique et lui enseigne l'égarement sur lequel il est. Par la vie de Dieu, celui qui croit en la nuit du destin saura qu'elle est spéciale pour nous, en raison des paroles du Messager de Dieu (que la paix soit sur lui et sa famille) à Ali (que la paix soit sur lui) lors de sa mort : 'Celui-ci est votre gardien après moi. Si vous l'obéissez, vous serez sur la bonne voie. Mais celui qui ne croit pas en ce qui concerne la nuit du destin est un négateur, et celui qui croit en la nuit du destin parmi ceux qui ne partagent pas notre point de vue ne peut pas dire la vérité, sauf s'il dit : 'Elle est pour nous.' Et celui qui ne le dit pas est un menteur. Dieu, exalté soit-Il, est plus grand que de révéler l'ordre aux anges et à l'Esprit à un mécréant pervers. S'il dit qu'il le révèle au calife qui est en charge, leur parole n'a aucun poids. Et s'ils disent qu'il ne le révèle à personne, alors rien ne peut être révélé à rien d'autre. Et s'ils disent, et ils diront, que ce n'est rien, alors ils se sont égarés d'un égarement lointain."