Signes et Qualités d'un Croyant

2. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Jamil ibn Salih from ‘Abd Allah ibn Ghalib from Abu ‘Abdillah (a.s.) who has said the following: “It is worthwhile of a believer to have eight qualities: (a) Dignity in volatile conditions, (b) patience on facing a misfortune, (c) gratitude in comfortable conditions, (d) contentment with what Allah has given him for sustenance, (e) justice for enemies, (f) not to be a burden for the friends, (g) that his own body be tired of him and that (h) people be comfortable with him.’ “Knowledge is the friend of the believer, forbearance is his secretary, patience is the commander of his army, courteousness is his brother and speaking softly is his father.”

Il convient au croyant d'avoir huit caractéristiques: la dignité en présence des insolents, la patience en cas d'épreuves, la gratitude en cas de bienfaits, la satisfaction de ce qu'Allah lui a accordé, ne pas opprimer ses ennemis ni favoriser ses amis, son corps est fatigué alors que les gens sont à l'aise grâce à lui. La connaissance est le compagnon du croyant, la patience est son chef de troupe, la douceur est son frère, la tendresse est son père.

3. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Mansur ibn Yunus from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “The believer remains silent for safety and speaks to benefit. He does not speak of his trust to the friends and does not withhold his testimony for the people of distant relationships. He does not do anything good to show off and does not ignore it due to bashfulness. If he cleanses himself he fears what they (people) say, and asks forgiveness for what they do not know. The words (in his praise) of those who do not know do not make him boastful and he is afraid of the sum of his deeds.”

a dit : "Le croyant reste silencieux pour saluer, parle pour obtenir des bénéfices. Il ne trahit pas ses amis, ne cache pas son témoignage à ses ennemis, ne fait pas de bien par ostentation, et n'abandonne rien par pudeur. S'il est loué, il craint ce que les gens diront de lui, et il demande pardon à Allah pour ce qu'ils ne savent pas. Il n'est pas trompé par les paroles de ceux qui l'ignorent, et il craint d'être jugé pour ses actions."

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals who narrated to him in a marfu’ manner from Abu ‘Abdillah (a.s.) who has said the following: “The believer has power in religion. He is of solid determination but with soft words, his belief is in certainty, he has greed in deep understanding, is active in guidance, and virtuous in steadfastness. He has knowledge in forbearance, he is smart in friendliness, and generous in truth, modest in wealth, graceful in poverty, forgiving in power, and obedient to Allah in good advice. His desires are ending, he exsercizes restraint against desires, greed in Jihad (hard work for the cause of Allah), prayer in business, patience in hardships, dignity in volatile conditions, endurance in suffering, and gratefulness in comfortable conditions. He does not backbite or act boastfully, nor does he disregard maintaining good relations with relatives and neither is he neglectful. He is not harsh and stubborn. His eyes are not ahead of him and his stomach does not disgrace him, his private parts do not overpower him. He does not envy people; he measures but is not measured. He is not extravagant, he helps the oppressed, he has blessings for the destitute, his soul is tired of him and people receive comfort from him. He is not interested in worldly honor and does not complain because of worldly humiliation. People look forward to be closer to him but he is preoccupied with his own business. No defect is found in his judgment, no flaw is found in his opinion, and no failure takes place in his religion. He provides instruction for those who consult him and assists those who assist him. He shuns indecency and ignorance.”

Le croyant possède de la force dans sa religion, de la fermeté dans sa douceur, de la foi dans sa certitude, de l'ardeur dans sa compréhension, de l'entrain dans sa guidance, de la piété dans sa droiture, de la connaissance dans sa patience, de la sagesse dans sa douceur, de la générosité dans ses droits, de la modération dans sa richesse, de l'embellissement dans sa pauvreté, du pardon dans sa capacité, de l'obéissance à Allah dans ses conseils, de la retenue dans ses désirs, de la prudence dans ses envies, de l'ardeur dans son jihad, de la prière dans ses occupations, de la patience dans ses difficultés, de la dignité dans ses adversités, de la patience dans les choses détestées, de la gratitude dans les moments de facilité. Il ne calomnie pas, ne se montre pas arrogant, ne coupe pas les liens de parenté. Il n'est ni faible, ni grossier, ni dur. Son regard n'est pas avide, son ventre n'est pas indécent, son bas-ventre n'est pas dominateur. Il n'envie pas les gens pour les blâmer, ni ne les critique. Il ne gaspille pas, il soutient l'opprimé et a pitié du nécessiteux. Il se fatigue pour lui-même dans l'effort et pour les gens dans le repos. Il ne désire pas la gloire de ce monde, ni ne se décourage de son humiliation. Il a un souci pour les gens qui l'ont accueilli et un souci qui l'a occupé. Il n'y a pas de défaut dans son jugement, ni de faiblesse dans son opinion, ni de perte dans sa religion. Il guide ceux qui le consultent, aide ceux qui l'assistent, se détourne de la trahison et de l'ignorance.

5. It is narrated from him (narrator of the Hadith above) from certain individuals of his people from in a marfu’ manner from one of them (abu Ja’far or Abu ‘Abdillah (a.s.)) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) once passed by a gathering of Quraysh where he found the people in white clothes, of clear complexion, frequently laughing and who pointed out their fingers to whoever passed (near) by. Then he passed by a gathering of al- Aws and Khazraj where he found people of worn out bodies, whose necks were thinning, their colors had turned pale and were very humble in their words. “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) wondered about his observation, he came to the Messenger of Allah and said, ‘May Allah keep my soul and the souls of my parents in service for your cause, I passed by a gathering of the tribe of so and so.’ He described them for the Holy Prophet. He then said, T also passed by a gathering of al- Aws and al-Khazraj.’ He described them for the Holy Prophet. He then said, ‘They all are believing people. O Messenger of Allah, describe for me the qualities of the believers.’ “The Messenger of Allah bent down his head for a while, then he raised his head and said, ‘There are twenty qualities in a believer without which his belief is not complete. Of the qualities of the believing people, O Ali, is their presence in prayer, quick payment of al-Zakat (charity), feeding the destitute, placing of their hand on the heads of the orphans (to comfort them), cleansing of their clothes, and their tying up their waist with covering. They are those who do not lie when speaking, do not disregard their promise, and do not violate their trust. They tell the truth when they speak up, at night they are monks and are lions during the day. During the days they fast and stand up for worship at night. They do not harm the neighbors and the neighbors do not experience any harm from them. They are those who walk on earth in humble manners, and their steps move to the homes of the widows (to help) and in the procession for funerals. May Allah make us of the pious ones.’”

L'Imam Ali (que la paix soit sur lui) passa par un groupe de Quraysh vêtus de vêtements blancs aux couleurs vives, riant et se montrant du doigt les uns les autres à son passage. Puis il passa par un groupe des tribus d'Aws et de Khazraj, parmi lesquels les corps étaient maigres, les cous minces, les visages jaunâtres, et ils parlaient humblement. Ali (que la paix soit sur lui) s'étonna de cela et alla voir le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) en disant : "Par mes parents, ô Messager d'Allah, j'ai passé par un groupe de la famille de Untel et je les ai décrits, puis j'ai passé par un groupe des tribus d'Aws et de Khazraj et je les ai décrits. Ils sont tous croyants. Alors informe-moi, ô Messager d'Allah, des caractéristiques du croyant." Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) baissa la tête et leva ensuite son regard et dit : "Il y a vingt caractéristiques chez le croyant. S'il ne les possède pas, sa foi n'est pas complète. Parmi les caractéristiques des croyants : ceux qui sont assidus dans la prière, ceux qui se hâtent à donner la zakat, ceux qui nourrissent les pauvres, ceux qui essuient la tête de l'orphelin, ceux qui se frottent les mains sur la poussière pour les inviter, ceux qui, s'ils parlent, disent la vérité, ceux qui passent la nuit en prière comme des moines et le jour comme des lions, ceux qui jeûnent le jour et veillent la nuit, ceux qui ne nuisent pas à leurs voisins et ne les laissent pas leur nuire, ceux dont la marche sur terre est modeste, et dont les pas les mènent vers les veuves et les funérailles. Que Dieu fasse de nous et de vous des pieux."

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Qasim ibn ‘Urwah from abu al-‘Abbas who has said that Abu ‘Abdillah (a.s.) has said the following: “Whoever enjoys a virtuous deed and is disgusted with a sin is a believer.”

Celui dont les bonnes actions le réjouissent et les mauvaises actions le chagrinent est un croyant.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn al-Hassan ibn (za)’lan from abu Ishaq al-Khurasani from ‘Amr ibn Jumay’ al-‘Abdi from Abu ‘Abdillah (a.s.) who has said the following: “Our Shi’a (followers) look pale, with parched (lips), slim and they receive the darkening night with sadness.”

Nos partisans sont ceux qui sont patients, modestes et dévoués, ceux qui, lorsque la nuit les enveloppe, l'accueillent avec tristesse.

8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from a man from Abu ‘Abdillah (a.s.) who has said the following: “Our Shi’a (followers) are people of guidance, of piety, of goodness, of belief and people of victory and triumph.”

Nos partisans sont les gens de la guidance, les gens de la piété, les gens du bien, les gens de la foi, les gens de la victoire et du succès.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ‘Isma’il from Mansur Bazarj from Mufaddal who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Beware of the thoughtless people. Shi’a (followers) of Ali (a.s.) are only those whose stomach and private parts are chaste, and are intensely involved in Jihad. They work for the sake of their Creator in the hope for His rewards and for fear of His punishment. If you see such people they are the Shi’a (followers) of Ja’far ibn Muhammad (a.s.).’”

Méfiez-vous des gens de la bassesse, car les partisans d'Ali sont ceux dont le ventre et les parties intimes sont purs, dont le jihad est intense, qui agissent pour leur Créateur, espèrent Sa récompense, craignent Son châtiment. Lorsque tu vois de telles personnes, alors ceux-là sont les partisans de Ja'far.

10. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from Ali ibn Ri’ab ibn abu Ya’fur from Abu ‘Abdillah (a.s.) who has said the following: “The Shi’a (followers) of Ali (a.s.) were of slim and lean bellies, and withered lips. They were people of compassion, knowledge, and forbearance. They were known as of monkish practice. You should assist each other in your cause with restraint from worldly attractions (sins) and be very hard working.”

A déclaré : "Les partisans d'Ali étaient minces de ventre, lèvres pâles, des gens de compassion, de connaissance et de patience, connus pour leur ascétisme. Aidez-vous dans ce que vous êtes en train de faire avec la piété et l'effort."

11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Safwan al-Jammal who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Of believers are only those who even on becoming angry do not deviate from the truth and when they become happy it does not take them into falsehood and when in power they do not take more than what is for them.’”

Le croyant véritable est celui qui, lorsqu'il se met en colère, ne laisse pas sa colère le pousser à l'injustice, et lorsqu'il est satisfait, ne laisse pas sa satisfaction le mener à l'erreur, et lorsqu'il décide quelque chose, ne prend pas plus que ce qui lui est dû.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man from ibn Muskan from Sulayman ibn Khalid who has said the following: “Once abu Ja’far (a.s.) said to me, ‘O Sulayman, do you know who a Muslim is?’ I said, ‘May Allah keep my soul in service for your cause, you know better. ’ The Imam said, ‘A Muslim is one from whose tongue and hands other Muslims are safe.’ Then the Imam said, ‘Do you know who a believer is?’ I said, ‘You know better.’ The Imam said, ‘A believer is one who is an accepted trustworthy person among the Muslims in their properties and lives. It is unlawful for a Muslim to be unjust toward a Muslim, betray him or push him aside in his helplessness.’”

Abu Ja'far (que la paix soit sur lui) a dit : "Ô Sulayman, sais-tu qui est le musulman ? J'ai répondu : Que je sois sacrifié pour toi, tu es plus savant. Il a dit : Le musulman est celui dont les musulmans sont en sécurité par sa langue et sa main. Puis il a ajouté : Et sais-tu qui est le croyant ? J'ai dit : Tu es plus savant. Il a dit : Le croyant est celui que les musulmans ont confié de leurs biens et de leurs vies, et il est interdit à un musulman de faire du tort à celui-ci, de l'abandonner ou de le rejeter, même avec une simple parole qui le blesserait."

13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al- Hassan ibn Mahbub from abu Ayyub from abu ‘Ubaydah from abu Ja’far (a.s.) who has said the following: “A believer is one whose agreement does not lead him into sin or falsehood. When he is angry it does not take him out of speaking the words of truth, when in power it does not lead him to cross over to where he has no right.”

Le croyant est celui qui, lorsqu'il est satisfait, son contentement ne le pousse ni au péché ni à l'injustice, et lorsqu'il est en colère, sa colère ne le pousse pas à sortir des limites de la vérité. Et celui qui prend une décision, sa capacité ne le pousse pas à outrepasser ce qui n'est pas de son droit.

14. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from abu al-Bakhtari in a marfu’ manner from the Imam who has said the following: ‘‘Believers are of serenity and soft words. They are easy to lead like the camel harnessed by the nose, who does not resist the leader who makes him sit even on a rock.”

Les croyants sont doux, indulgents, comme le chameau au licol, qui se soumet dès qu'on le lui passe et qui se redresse même s'il est attaché à un rocher.

15. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abd Allah Who has said the following: “Three things are of the signs of a believer: having knowledge of the existence of Allah, who to love and who dislike.”

Trois des signes du croyant sont : la connaissance d'Allah, l'amour pour Lui, et la répulsion pour Lui.

16. Through the same chain of narrators it is narrated from the Messenger of Allah who has said the following: “A believer is like the tree whose leaves do not fall off in summer or in winter. They asked, ‘O Messenger of Allah, what tree is it?’ He said, ‘It is the palm-tree.’”

Le croyant est semblable à un arbre qui ne perd pas ses feuilles en hiver ni en été. Ils dirent : "Ô Messager d'Allah, quel est cet arbre ?" Il répondit : "Le palmier".

17. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Uramah from (abu) Ibrahim al-‘A’jami from certain individuals of our people from Abu ‘Abdillah (a.s.) who has said the following: “A believer is forbearing. He is not ignorant and if he is ignored he remains forbearing. He does not do injustice and if he is oppressed he forgives. He is not stingy, if stinginess is exercised against him he exercises patience.”

Le croyant est doux, il n'est pas ignorant. S'il est traité avec ignorance, il pardonne. Il n'opprime pas, s'il est opprimé, il pardonne. Il n'est pas avare, s'il est avare envers lui, il est patient.

18. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran from Mundhar ibn Jayfar from Adam abu al-Husayn al- LuTu’i from Abu ‘Abdillah (a.s.) who has said the following: “A believer is one whose earning is pleasantly clean, whose moral behavior is excellent and whose conscience is not ill. He gives to charity the extra from his property and holds back the extra of his words. People do not feel threatened by his evil and he yields to justice for people against his own soul.”

a dit : "Le croyant est celui dont les gains sont licites, dont le caractère est bon, dont la conduite est droite, qui dépense l'excédent de sa richesse, qui retient l'excédent de ses paroles, qui protège les gens de son mal et qui se juge lui-même avec équité."

19. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from al- Hassan ibn Ali from abu Kahmas from Sulayman ibn Khalid from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Do you want me to tell you about believers? He is one whose trustworthiness believers trust in matters of their lives and properties. Do you want me to tell you who a Muslim is? He is one from whose tongue and hands Muslims are safe. An immigrant is one who migrates from evils and desists from what Allah has prohibited. It is unlawful for believers to be unjust to a believer, betray him, backbite him or push him aside with a harmful push.’”

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a dit : "Ne vous informerai-je pas qui est le croyant ? C'est celui en qui les croyants ont confiance pour leurs personnes et leurs biens. Ne vous informerai-je pas qui est le musulman ? C'est celui dont les musulmans sont en sécurité de sa langue et de sa main. Et l'émigrant est celui qui abandonne les péchés et ce qu'Allah a interdit. Il est interdit à un croyant de faire du tort à un autre croyant, de l'abandonner, de le calomnier ou de le repousser d'un repoussement injuste."

20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Mufaddal ibn ‘Umar from abu Ayyub al-‘Attar from Jabir who has said the following: “Abu Ja’far (a.s.) has said, ‘The Shi’a (followers) of Ali (a.s.) are only those who are forbearing, scholars, with parched lips and one can find signs similar to those of the monks on their faces.’”

"Les partisans d'Ali ne sont que des hommes patients, des savants, des personnes dévouées et des érudits. Leur piété est visible sur leurs visages."

21. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan from Ma’ruf ibn Kharrabuz from abu Ja’far (a.s.) who has said the following: “Once Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) prayed the morning prayer with people in Iraq. After prayer he gave a speech on having fear of Allah. He wept and made people weep. He then said, ‘By Allah, I lived with a people, in the times of my beloved one, the Messenger of Allah, who were ragged, dusty and slim-bellied. Between their eyes it looked like the hooves of a goat. They spent the night in prostration and in standing position before their Lord, only resting on their feet or forehead. They whispered to their Lord to set their necks free from the fire and, by Allah, I saw them in such condition and they still were afraid and anxious (because of the next life).”’

L'Imam des croyants (que la paix soit sur lui) a prié avec les gens le matin en Irak. Quand il s'en est allé, il les a exhortés, pleurant lui-même et les faisant pleurer par la crainte d'Allah. Puis il a dit : "Par Allah, j'ai vu des gens qui ont pris l'engagement solennel avec mon ami intime, le Messager d'Allah (que la prière d'Allah et Sa paix soient sur lui et sa famille). Ils se réveillent le matin et se couchent le soir avec les cheveux emmêlés, la poussière sur eux, et des marques de prosternation entre leurs yeux. Ils passent la nuit en prière et en prosternation devant leur Seigneur, se balançant entre leurs pieds et leurs fronts, conversant avec leur Seigneur et L'implorant, protégeant ainsi leurs cous du feu. Par Allah, je les ai vus avec mes propres yeux, alors qu'ils étaient dans cet état, craintifs et respectueux."

22. It is narrated from him (narrator of the Hadith above) from al-Sindy ibn Muhammad from Muhammad ibn al-Salt from abu Hamza from Ali ibn al- Husayn (a.s.) who has said the following: “Once Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) prayed the morning prayer and remained in his place until the sun rose up to the length of a spear and then turned his face to people and said, ‘By Allah I lived in the times of a people who spent the night prostrating and standing before their Lord, changing positions only to rest on their knees or forehead, as if they could hear the roaring of fire in their ears. Were Allah mentioned they swerved like branches of trees in the wind, as if the people had spent the night totally neglectful (of worship).’ The narrator has said, ‘The Imam (a.s.) thereafter was never seen laughing until he passed away.’”

L'Imam des croyants (que la paix soit sur lui) priait le Fajr, puis il restait à sa place jusqu'à ce que le soleil se lève au-dessus de la pointe d'une lance. Il se tournait alors vers les gens et disait : "Par Allah, j'ai vu des gens qui passent la nuit en prosternation et en prière pour leur Seigneur, avec le feu de l'Enfer dans leurs oreilles lorsqu'Allah est mentionné parmi eux, ils se balancent comme les arbres se balancent. Il semble que les gens dorment sans se soucier." Puis il se levait et on ne le voyait plus rire jusqu'à ce qu'il décède (qu'Allah prie sur lui et sur sa famille).

23. Ali ibn Ibrahim has narrated from Salih ibn al-Sindy from Ja’far ibn Bashir from al-Mufaddal ibn ‘Umar who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘If you want to see my companions then look to those whose restraining from worldly attraction (sins) is intense, who fear their Creator in the hope for His rewards. If you find such people they are my companions.’”

"Si tu veux connaître mes compagnons, regarde ceux dont la piété est intense, qui craignent leur Créateur, espèrent en Sa récompense. Et si tu vois ceux-ci, alors ceux-ci sont mes compagnons."

24. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Amr ibn al- Ash’ath from ‘Abd Allah ibn Hammad al-Ansari from ‘Amr ibn abu al-Miqdam from his father from abu Ja’far (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Our Shi’a (followers) spend for (the cause of) our Walayah (Divine Authority), love each other for the sake of our love, and visit each other to preserve our cause. They are those who do not commit injustice when angered, and are not excessive when they agree. They are blessings for the neighbors and peace for those who associate with them.’”

L'Imam Ali (sur lui le salut) a dit: "Nos partisans sont ceux qui pratiquent l'échange mutuel dans notre obéissance, qui s'aiment dans notre affection, qui se visitent dans le maintien de nos affaires. S'ils se mettent en colère, ils n'oppressent pas, et s'ils sont satisfaits, ils ne vont pas trop loin. Ils apportent la bénédiction à ceux qu'ils côtoient, et la paix à ceux qu'ils fréquentent."

25. It is narrated from him (narrator of the Hadith above) from Muhammad ibn Ali from Muhammad ibn Sinan from ‘Isa al-Nahriri from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever comes to know Allah and realizes His greatness does not allow his mouth to speak or his stomach to eat. He engages his soul in fasting and standing for prayer until it is clean and exhausted.’ They then said, ‘May Allah keep the souls of our parents in service for your cause, O Messenger of Allah, is it not that such people are close friends of Allah?’ The Messenger of Allah then said, ‘The close friends of Allah kept silent and it was considered speaking of Allah, they looked and it served as a good lesson, they spoke and it was wisdom, they walked and that was blessings among the people. Had it not been for the appointed time of their life span that was written down for them, their spirit would not have remained in their bodies for fear of torment and the desire for rewards.’”

Celui qui connaît Allah et Le magnifie, retient sa langue de parler, son ventre de se nourrir, et purifie son âme par le jeûne et la prière. Ils dirent : "Ô Messager d'Allah, sont-ils les alliés d'Allah ?" Il répondit : "Les alliés d'Allah sont ceux qui restent silencieux, leur silence est une mention d'Allah, qui observent, leur observation est une leçon, qui parlent, leur parole est une sagesse, et qui marchent, leur marche parmi les gens est une bénédiction. Si ce n'était pas pour les décrets qui leur sont destinés, leurs âmes ne resteraient pas dans leurs corps par crainte du châtiment et par désir de la récompense."

26. It is narrated from him (narrator of the Hadith above) from certain individuals of his people from the people of Iraq in a marfu’ manner who has said the following: “Al-Hassan ibn Ali (a.s.) once addressed the people saying, ‘I like to tell you about one of my friends who was the greatest in my sight. The head of what was the greatest in my sight about him was the worthlessness of the world in his sight. He was free of the control of his stomach, thus, he did not have any appetite for what he could not find; he, however, would not accede when he did find it. He was out of the control of his private parts and it would not weigh his reason and opinion lightly. He was out of the control of ignorance, thus, he would not extend his hands unless he was confident of its benefits. He did not desire, become angry, or disappointed. Most of the time he remained silent, and when he spoke, he surpassed the speakers. He did not enter in arguments or take part in claims. He would not testify without the presence of a judge. He was not unaware of his brothers (in belief) and did not appropriate anything for himself without them. He was the weakest of the weak people but in serious matters he acted as an advancing lion. He did not blame anyone without a good cause. He would do what he said, and would not say what he would not do. When he became attracted to two things that he did not know which is better he would ignore that which he desired most. He would not complain for any pain before anyone unless he had known that one had a cure for it and would not consult anyone unless he had hope for good advice from him. He did not become frustrated, angered, and did not complain, desire, revenge and did not remain neglectful of his enemies. Therefore, you must acquire such noble moral behaviors if you can. You must acquire the little if you cannot bear the whole. There is no means and power without Allah.”’

Les gens ont été sermonnés par Al-Hassan ibn Ali (que la paix et les bénédictions d'Allah soient sur lui), qui a dit: "Ô gens, je vais vous informer au sujet d'un frère à moi qui était parmi les plus grands aux yeux de mon cœur. Ce qu'il considérait comme grand était insignifiant à mes yeux. Il était en dehors du contrôle de son ventre, ne désirant que ce qu'il trouvait, et ne cherchant pas à accumuler une fois qu'il trouvait. Il était en dehors de l'emprise de ses passions, n'agissant que sur une base de confiance et de bénéfice. Il ne convoitait ni ne détestait, ne se vantait pas. La plupart de sa vie, il était silencieux. Lorsqu'il réfutait les paroles des autres, il ne s'engageait pas dans des disputes, ne participait pas aux querelles, et n'avançait pas d'arguments sans avoir vu un juge. Il ne négligeait pas ses frères, ne se préférait pas à eux, était faible et opprimé. Lorsque la situation devenait sérieuse, il devenait un lion féroce. Il ne blâmait personne pour ce qui était excusable, jusqu'à ce qu'il entende des excuses. Il agissait en accord avec ses paroles, et ne disait pas ce qu'il ne faisait pas. Lorsqu'on lui présentait deux choix, il regardait le plus proche de ses désirs et choisissait le contraire. Il ne se plaignait de ses douleurs qu'à ceux en qui il espérait la guérison, ne demandait conseil qu'à ceux dont il espérait la sincérité. Il ne se vantait pas, ne se fâchait pas, ne se plaignait pas, ne convoitait pas, ne se vengeait pas, ne négligeait pas l'ennemi. Adoptez de telles nobles qualités. Si vous ne pouvez pas toutes les supporter, prendre un peu est meilleur que d'en laisser beaucoup. Il n'y a ni force ni puissance sauf en Allah."

27. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Mihzam and certain individuals of our people from Muhammad ibn Ali from Muhammad ibn Ishaq al-Kahili and Abu Ali al-Ash’ari from al-Hassan ibn Ali al-Kufi from al- ‘Abbas ibn ‘Amir from Rabi’ ibn Muhammad all from Mehzam al-Asadi who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘O Mehzam, our Shi’a (followers) are those whose voices do not extend farther than their ears and their animosity do not reach beyond their bodies. They do not praise us openly, associate faultfinders with us and do not argue in our defense against our enemies. When they meet the believers they respect and honor them. When they meet the ignorant they distance themselves from him.’ I (the narrator) then asked the Imam, ‘May Allah keep my soul in service for your cause, how should I deal with these pretending Shi’as?’ The Imam said, ‘With them there are cases of distinguishing, changes and filtrations. Certain years destroy them, plagues kill them, and schisms disintegrate them. Our Shi’a (followers) do not do the barking of a dog or the craving of a crow, do not ask our enemies for help even if he may die of hunger.’ The narrator has said that 1 then asked, ‘May Allah keep my soul in service for your cause, where can I find them?’ The Imam said, ‘You may find them around the world. The standard of living of our Shi’a (followers) is low and their homes are transient. Although present in a place, they are not noticeable, in their absence they are not missed, of death they are not frightened, on the graves they visit each other and on being asked for help they show kindness. Their hearts do not have differences even if their homes might be different.’ The Imam then said, ‘The Messenger of Allah has said, “I am a city and Ali is the door. One who thinks he can enter the city but not through the door is a liar, so also is one who thinks he loves me but he hates Ali (a.s.).’”

28. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Sama’a ibn Mehran from Abu ‘Abdillah (a.s.) who has said the following: “Whoever in his dealing with people does not do injustice to them, in his speaking does not lie to them and in his promise does not fail to keep it is among those whose backbiting is unlawful, whose kindness is complete, whose justice has become public and it is necessary to establish brotherly relations with him.”

Celui qui traite les gens avec justice, ne leur ment pas, tient ses promesses et ne les trahit pas, fait partie de ceux dont la calomnie est interdite, dont l'honneur est complet, dont la justice est évidente et dont la fraternité est établie.

29. It is narrated from him (narrator of the Hadith above) from ibn Faddal from ‘Asim ibn Humayd from abu Hamza al-Thumali from ‘Abd Allah ibn al-Hassan from his mother, Fatimah bint al-Husayn ibn Ali (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever has three qualities, the quality of his belief is complete: if he is happy it does not lead him to falsehood, his anger does not lead him out of the truth and when in power does not take hold of what is not rightfully his.’”

"Trois caractéristiques, si elles sont en quelqu'un, complètent les caractéristiques de la foi : s'il est satisfait, son contentement ne le mène pas vers le mensonge, s'il se met en colère, sa colère ne le fait pas sortir de la vérité, et s'il décide quelque chose, il ne s'engage pas dans ce qui ne le concerne pas."

30. It is narrated from him (narrator of the Hadith above) from his father from ‘Abd Allah ibn al-Qasim from abu Basir from Abu ‘Abdillah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Religious people have certain signs by means of which they are recognized. Of such signs are truthfulness in their words, safekeeping of trust, steadfastness in their promise, maintaining good relations with relatives, kindness to weak ones, smaller degree of expectation from women, [or he said, yield to them in smaller degrees], excellence in moral behavior, vastness of moral discipline, following knowledge and that which leads closer to Allah, the Most Majestic, the Most Holy, with distinction. Tuba’ is for them and the good ending. ‘Tuba’ is a tree in paradise that has its roots in the house of the Holy Prophet, Muhammad (a.s.). ‘Which quality is more graceful for a man?’ The Imam said. There will be no believer with a home without a branch of that tree. No desire will emerge in their heart but that the branch will provide. A horseman may run under its shadow for a hundred years and the shadow will not end. A crow (with the longest life span in birds) may fly from its trunk upward but before reaching the top of the tree will drop death due to old age. Therefore, you must develop an interest in this. Believers are busy with themselves and people are comfortable with them. When the night grows dark they fix their faces on earth in prostration before Allah, the Most Majestic, the Most Holy, with the noblest parts of their body. They whisper to the the One Who has created them, about setting free of their necks from fire and as such you must also become.’”

Certes, les gens de la religion ont des signes par lesquels on reconnaît la véracité du hadith, l'accomplissement de la confiance, la fidélité aux engagements, le maintien des liens de parenté, la miséricorde envers les faibles, la rareté de la surveillance des femmes, ou plutôt la rareté de la générosité envers les femmes, la pratique du bien, la bonne moralité, la largeur d'esprit, la recherche du savoir, et ce qui rapproche d'Allah, le Puissant et Majestueux. Pour eux, il y a des signes distinctifs, une bonne fin et un arbre au Paradis dont la racine se trouve dans la demeure du Prophète Muhammad (que la prière d'Allah et Sa paix soient sur lui et sa famille). Il n'y a pas de croyant sans qu'il y ait une branche de cet arbre dans sa demeure, empêchant tout désir impur d'atteindre son cœur. Même si un cavalier rapide chevauchait à l'ombre de cet arbre pendant cent ans, il n'en sortirait pas. Même si un corbeau volait depuis le bas de l'arbre, il n'atteindrait pas son sommet avant de tomber mort. Alors, aspirez à cela. Certes, le croyant est occupé de lui-même tandis que les gens sont à son égard dans le confort. Lorsque la nuit tombe sur lui, il s'étend sur son visage et se prosterne devant Allah, le Puissant et Majestueux, avec les nobles parties de son corps, s'adressant à Celui qui l'a créé, dans l'humilité de son cou. Alors, soyez ainsi.

31. It is narrated from him (narrator of the Hadith above) from Isma’il ibn Mehran from Sayf ibn ‘Amirah from Sulayman ibn ‘Amr al-Nakha’i who has said that narrated to him al-Husayn ibn Sayf from his brother Ali from Sulayman from those who he mentioned (in his book) from abu Ja’far (a.s.) who has said the following: “The Holy Prophet was asked about the best ones among the servants (of Allah). The Holy Prophet said, ‘They are those who enjoy doing good deeds, and ask forgiveness when they do bad deeds, thank when they are favored, exercise patience when they suffer and forgive when they are subjected to anger.’”

Matn: Le Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) a été interrogé sur les meilleurs serviteurs. Il a répondu : "Ceux qui, lorsqu'ils font le bien, se réjouissent, et lorsqu'ils commettent des erreurs, demandent pardon ; ceux qui, lorsqu'ils reçoivent, expriment leur gratitude, et lorsqu'ils sont éprouvés, font preuve de patience ; et ceux qui, lorsqu'ils se mettent en colère, pardonnent."

32. Through the same chain of narrators it is narrated from abu Ja’far (a.s.) who has said the following: “The Holy Prophet has said, ‘The best among you are those who possess al-Nuha’.’ He was asked, ‘O Messenger of Allah, who are possessors of al-Nuha’?’ He then said, ‘They are those who possess excellent moral discipline and a heavy power of reason, maintain good relations with relatives, who are kind to mothers and fathers, committed to help the poor, neighbors, orphans, who serve food (to the needy), who spread peace in the world and who pray when people sleep negligently.’”

Certes, les meilleurs d'entre vous sont ceux qui ont les meilleures manières, qui ont des rêves nobles, qui maintiennent les liens de parenté, qui sont bienveillants envers leurs mères et leurs pères, qui soutiennent les pauvres, les voisins et les orphelins, qui nourrissent les affamés, qui répandent la paix dans le monde, et qui prient alors que les gens dorment dans l'insouciance.

33. It is narrated from him (narrator of the Hadith above) from al-Haytham al-Nahdi from ‘Abd al-‘Aziz ibn ‘Umar from certain individuals of his people from Yahya ibn ‘Imran al-Halabi who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘Which quality is more graceful for a man?’ The Imam said, ‘Of such qualities are: reverence that is not a cause for any fear, magnanimity without expecting any recompense, and business, but not in worldly matters.’”

La dignité sans arrogance, la générosité sans attente de récompense, et l'occupation sans se soucier des biens de ce monde.

34. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from abu Wallad al-Hannat from Abu ‘Abdillah (a.s.) who has said the following: “Ali ibn al-Husayn (a.s.) has said, ‘Signs of perfect religion of a Muslim are his restraining from speaking things that do not concern him, his reduced disagreement, his forbearance, patience and his excellent moral behavior.’”

qui a dit : Ali ibn al-Hussein (sur eux la paix) a dit : "La perfection de la religion du musulman réside dans le fait qu'il s'abstienne de parler de ce qui ne le concerne pas, qu'il ait peu de disputes, de patience, de tolérance et de bonnes manières."

35. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad ibn ‘Arafah from Abu ‘Abdillah (a.s.) who has said the following: “The Holy Prophet once asked, ‘Do you want me to tell you who is more similar to me? They replied, ‘Yes, O Messenger of Allah.’ The Holy Prophet then said, ‘It is he whose moral behavior is most excellent, whose sheltering for protection is most gentle, who is most virtuous toward his relatives, of the most intense love for his brothers in religion, who bears the most patience for the truth, who suppresses his anger the most, whose forgiveness is most graceful and whose yielding to justice is most strict in both relaxed and irritated conditions.’”

Ne devrais-je pas vous informer de celui qui me ressemble le plus parmi vous ? Ils dirent : Si, ô Messager d'Allah. Il dit : Le meilleur d'entre vous en comportement, le plus doux d'entre vous en compagnie, le plus pieux d'entre vous envers sa parenté, le plus intense d'entre vous dans l'amour pour ses frères dans sa religion, le plus patient d'entre vous face à la vérité, le plus retenu d'entre vous dans la colère, le plus généreux d'entre vous en pardon, et le plus juste d'entre vous envers lui-même dans la satisfaction et la colère.

36. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Malik ibn ‘Atiyyah from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “It is of the moral behavior of believers to spend proportionately to their standard of living, raise such standards to what is possible, fairness to people and initiation in offering the greeting of peace.”

Parmi les caractéristiques du croyant figurent la générosité selon ses moyens, l'aisance selon son niveau d'aisance, la justice envers les gens, et le fait de commencer par leur dire "Salam" (paix).

37. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Zurara from abu Ja’far (a.s.) who has said the following: “A believer is stronger than a mountain. A mountain loses its parts but no loss takes place in the religion of a believer.”

Le croyant est plus solide que la montagne, la montagne peut s'effriter mais le croyant ne se détache en rien de sa religion.

38. Ali ibn Ibrahim has narrated from Salih ibn Sindy from Ja’far ibn Bashir from Ishaq ibn ‘Ammar from Abu ‘Abdillah (a.s.) who has said the following: “A believer is of valuable assistance, of very light expenses, of excellent plans for living and does not allow to be bitten twice from the same opening.”

Le croyant est bienveillant, généreux et prudent dans sa subsistance. Il ne sera pas piqué deux fois par le même trou.

39. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq from Sahl ibn al-Harith from al-Dalhath servant of al-Rida (a.s.) who has said the following: “I heard al-Rida (a.s.) saying, ‘A believer cannot become a believer unless he has three qualities: one tradition from his Lord, one from His Holy Prophet and one from His Waliyy (one who possess Divine Authority). The tradition from his Lord is to hide his secret as Allah, the Most Majestic, the Most Holy, has said, ‘He knows the unseen and He does not allow anyone to know His secrets except those of His Messengers whom He chooses.’ (72:26) The tradition from the Holy Prophet is to show kindness to people. Allah, the Most Majestic, the Most Holy, commanded His Holy Prophet to be kind to people saying, ‘Be forgiving, preach the truth, . . .’ (7:199) The tradition from His Waliyy is to exercise patience in harsh and difficult conditions.’”

J'ai entendu ar-Riḍā (que la paix soit sur lui) dire : "Le croyant ne sera pas véritablement croyant tant qu'il n'aura pas en lui trois qualités : une sunna de son Seigneur, une sunna de son Prophète et une sunna de son guide. Quant à la sunna de son Seigneur, c'est de cacher son secret, car Allah, Le Très-Haut, est Connaisseur de l'invisible et nul ne dévoile Ses secrets sauf celui qu'Il agrée parmi les messagers. Quant à la sunna de son Prophète, c'est d'être bienveillant envers les gens, car Allah, Le Très-Haut, a ordonné à Son Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) d'être bienveillant envers les gens, en disant : 'Pardonne et ordonne le convenable'. Quant à la sunna de son guide, c'est la patience face aux épreuves et aux difficultés."