Amour des choses mondaines et avidité pour celles-ci

3. It is narrated from him (narrator of the Hadith above) from his father from ‘Uthman ibn ‘Isa from abu Ayyub from Muhammad ibn Muslim from abu Ja’far (a.s.) who has said the following: “No two fierce wolves in a flock of sheep without a shepherd, one wolf on either side is as quick (to destroy them) as the love of property and honor (popularity) is to destroy the religion of a believer.”

Il a dit : "Deux loups prédateurs parmi les brebis sans berger, l'un à l'avant et l'autre à l'arrière, sont plus rapides en cela que l'amour de la richesse et de l'honneur dans la religion du croyant."

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya al-Khazzaz from Ghiyath ibn Ibrahim from Abu ‘Abdillah (a.s.) who has said the following: “Satan circles around the children of Adam in every (evil) matter (to make him sin), when he is frustrated (man did not sin) he ambushes him through his (love of) property and holds him (man) through such love by his neck.”

Certes, Satan guide le fils d'Adam dans tout, et quand il le fatigue, il lui fait aimer la richesse, puis il le prend par le cou.

5. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Ali ibn al-Nu’man from abu ‘Usamah Zayd from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘One who is not comforted and satisfied with relief from Allah, his soul will be torn in pieces due to his sorrow for the world. One who follows his eyes to what is in the hands of the people, his depressed condition will increase and his anguish will not cease. One who does not appreciate Allah’s bounties, besides food, drinks and clothes, his deeds fall short and his suffering draws near.”

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a dit : "Celui qui ne se console pas avec le réconfort d'Allah, son âme sera déchirée par des regrets pour ce bas monde. Celui qui suit de près ce que les gens possèdent, son souci augmentera et sa colère ne sera pas apaisée. Celui qui ne voit la grâce d'Allah que dans sa nourriture, sa boisson ou ses vêtements, alors son œuvre est diminuée et son châtiment se rapproche."

6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ya’qub ibn Yazid from Ziyad al-Qandi from abu Waki’ from ibn Ishaq al-Sabi’i from al-Harith al-A’War from Amir al-Mu’minin, Ali ibn abu Talib (a.s.) who has said the following: “The Messenger of Allah has said, ‘The world and dirham (money) have destroyed those who lived before you and they will destroy you also.’”

Certes, le dinar et le dirham ont détruit ceux qui étaient avant vous, et ils vous détruiront également.

7. Ali ibn Ibrahim has narrated from his father Muhammad ibn ‘Isa from Yahya ibn ‘Uqbah al-Azdi from abu ‘ Abd Allah (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘A person greedy of the worldly things is like a silkworm, the more silk it produces around itself the more difficult it becomes to come out, until it dies in sorrow.’ Abu ‘Abd Allah (a.s.) then said, ‘The richest person is one who is not a captive of greed.’ The Imam has said, ‘Do not allow your hearts to become preoccupied with what has already gone; it distracts your hearts from the task of readiness for what is to come.’”

La parabole de celui qui est avide de ce monde est semblable à celle du ver du bois : plus il se nourrit de bois, plus il s'enfonce en lui-même, jusqu'à ce qu'il meure dans la douleur. Et Abū ʿAbdillāh (sur lui le salut) a dit : "Le plus riche des riches est celui qui n'est pas esclave de l'avidité. Ne laissez pas vos cœurs être préoccupés par ce qui est passé, afin de ne pas détourner vos esprits de la préparation pour ce qui est à venir."

8. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad all from al- Qasim ibn Muhammad from Sulayman al-Minqari from ‘Abd al-Razzaq ibn Hammam from Mu’ammar ibn Rashid from al-Zuhri Muhammad ibn Muslim ibn ‘Ubayd Allah who has said the following: “Ali ibn al-Husayn (a.s.) was asked, ‘Which deed is more excellent before Allah?’ The Imam said, ‘No deed, after knowing Allah, the Most Majestic, the Most Holy, and knowing the Messenger of Allah, is more excellent than hating the world. It has many branches, and the sins have branches also. The first sin committed was Arrogance, the sin of Satan, when he refused to obey (Allah), assumed arrogance and became an unbeliever. Thereafter it is Greed, the sin of Adam and Eve. When Allah, the Most Majestic, the Most Holy, told them, ‘Enjoy the foods therein, but do not go near a certain tree lest you become of the transgressors.’ (2:35) They took what they did not need and it remained in their descendents to the Day of Judgment. For this reason most of the things that the children of Adam want do not need them. Thereafter is Envy. It is the sin of the son of Adam who envied his brother and killed him. From this branches love for women, love for the world, love to become the leader, the love to be comfortable, the love to speak, the love to be superior and rich. They total seven characteristics and all are found in the love for the world. The prophets and the scholars after knowing this have said, ‘Love for the world is the head of all sins.’ The world is of two kinds: The world of bare necessities and the condemned one.’”

[Traduction du contenu principal du hadith]

9. Through the same chain of narrators it is narrated from al-Minqari from Hafs ibn Ghiyath from Abu ‘Abdillah (a.s.) who has said the following: “It is in the conversations of Moses: ‘O Moses, the world is the home of suffering. I caused Adam to suffer in it when he made a mistake and 1 have condemned it. Everything in it is condemned except what is for Me. O Moses, My virtuous servants reduce their interests in the world proportionate to the degree of their knowledge, and other creatures developed interest in it proportionate to the degree of their ignorance. There is no one who for his appreciation of the world has found any delight to his eyes and no one belittled it but that he found benefits in it.’”

Dans la supplication de Moïse (que la paix soit sur lui) : "Ô Moïse, certes, le monde est une demeure de châtiment où j'ai châtié Adam pour sa faute, et je l'ai rendue maudite, maudite est ce qu'elle contient sauf ce qui m'est destiné. Ô Moïse, mes serviteurs vertueux se détachent du monde selon leur connaissance, tandis que le reste de la création y aspire selon son ignorance. Personne ne l'a magnifié sans que ses yeux ne soient attristés, ni ne l'a dédaigné sans en tirer profit."

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah from Muhammad al-Halabi from Abu ‘Abdillah (a.s.) who has said the following: “No two fierce wolves in a flock of sheep without a shepherd, one wolf on either side is as quick (to destroy them) as the love of property and fame is to destroy the religion of a Muslim.”

Deux loups prédateurs parmi les brebis, après que leur berger en ait quitté une, l'un à son début et l'autre à sa fin, causeront plus de dégâts en elle par l'amour de l'argent et de l'honneur dans la religion du musulman.

11. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Mansur ibn al-‘Abbas from Sa’id ibn Janah from ‘Uthman ibn Sa’id from ‘Abd al-Hamid ibn Ali al-Kufi from Muhajir al-Asadi from Abu ‘Abdillah (a.s.) who has said the following: “Once Jesus, son of Mary, passed by a town, in which people, birds and animals had all died. Jesus said, ‘They all have died from violence. Had they died individually they would have buried each other.’ The disciples said, ‘O Spirit of Allah and His word, pray to Allah to bring them to life so we may ask about their deeds and avoid them (bad ones).’ Jesus prayed to his Lord and from space he was told to call them. Jesus at night stood on a high ground that dominated the town and said, ‘O people of the town?’ A certain individual replied, ‘Yes, O the Spirit of Allah and His word.’ He then said, ‘Woe upon you. What kind of deeds did you have?’ He said, ‘We worshipped the devil, loved the world with little fear, had long hopes and neglectfully engaged in useless and playful activities.’ Jesus asked, ‘How was your love of the world?’ He replied, ‘It was like a child’s love for his mother. When it came to us we rejoiced in happiness and when it went away we felt sad and cried.’ He then asked, ‘How was your worship of the devil?’ He replied, ‘It was obedience to the sinful people.’ Jesus asked, ‘How were the consequences of your activities?’ He replied, ‘We spent one night in comfort and in the morning we found ourselves in Hawiyah (a place in hell).’ Jesus asked, ‘What is HawiyahT He said, ‘It is Sijjin ’ Jesus asked, ‘What is SijjinV He said, ‘It is a mountain of burning coal that smolders upon us to the Day of Judgment.’ Jesus asked, ‘What did you say and what was said to you?’ He replied, ‘We said, ‘Return us to the worldly life so we can live piously, and it was said to us, “You are lying.”’ Jesus asked, ‘Why do not the others of you talk to me?’ He said, ‘O Spirit of Allah, they are harnessed with a harness of fire which is in the hands of stern and strong angels. I was among them, but not one of them. When punishment struck it took me with them. I am hanged by a hair on the brink of hell and I do not know if I will be saved or thrown into hell.’ Jesus then turned to the disciples and said, ‘Friends of Allah, eating dried up bread with not so pleasant salt and sleeping on the trash collection sites is much better in good health and safety in this world and in the next life.’”

Le hadith nous enseigne l'importance de l'adoration sincère de Dieu, de se détacher des plaisirs éphémères de ce monde et de craindre les conséquences de nos actions. Il met en garde contre l'idolâtrie, l'amour excessif des biens matériels et l'oubli de nos devoirs envers Dieu. Jésus (sur lui la paix) souligne l'importance de mener une vie simple et vertueuse, loin des distractions et des péchés, pour obtenir la sécurité dans ce monde et dans l'au-delà.

12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Abu ‘Abdillah (a.s.) who has said the following: “With every door to the worldly affairs that Allah opens to a servant. He also opens a door of greed to him.”

Allah n'ouvre pas à un serviteur une porte d'affaires mondaines sans lui ouvrir une porte de convoitise similaire.

13. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Hafs ibn Ghiyath from Abu ‘Abdillah (a.s.) who has said the following: “Jesus, son of Mary, peace be upon him, has said, ‘You work for the worldly things while your sustenance is there without work. Y ou do not work for the next life where you will not receive any sustenance without work. Woe upon you. You are bad scholars. You receive payments but destroy the work. Perhaps the worshippers’ deeds are accepted and perhaps they will be taken out of the narrow space of this world to the darkness of the grave. How can one be of the scholars who is on his way to the next life while he is holding to the world and what is harmful to him is more beloved to him than what is beneficial to him?”’

قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ (صَلَّى اللهُ عَلَيْهِ وآلِه) تَعْمَلُونَ لِلدُّنْيَا وَأَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَلا تَعْمَلُونَ لِلآخِرَةِ وَأَنْتُمْ لا تُرْزَقُونَ فِيهَا إِلا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ سَوْءٍ الأجْرَ تَأْخُذُونَ وَالْعَمَلَ تُضَيِّعُونَ يُوشِكُ رَبُّ الْعَمَلِ أَنْ يُقْبَلَ عَمَلُهُ وَيُوشِكُ أَنْ يُخْرَجُوا مِنْ ضِيقِ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ هُوَ فِي مَسِيرِهِ إِلَى آخِرَتِهِ وَهُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَمَا يَضُرُّهُ أَحَبُّ إِلَيْهِ مِمَّا يَنْفَعُهُ.

14. It is narrated from him (narrator of the Hadith above) from his father from Muhammad ‘ Amr - as far as I know- from abu Ali al-Hadhdha’ from Hariz from Zurara and Muhammad ibn Muslim from Abu ‘Abdillah (a.s.) who has said the following: “The farthest that a servant can be from Allah, the Most Majestic, the Most Holy, is the condition wherein one has no other concern but his stomach and his genitals.”

"Le serviteur est le plus éloigné de Dieu, exalté soit-Il, lorsqu'il ne se préoccupe que de son ventre et de son bas-ventre."

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan and ‘Abd al-‘Aziz al-’Abdi from ‘Abd Allah ibn abu Ya’fur from Abu ‘Abdillah (a.s.) who has said the following: “Whoever passes the nights and days with the world as his biggest concern, Allah places poverty between his eyes, makes his affairs chaotic and he will receive of the world only what Allah has made his allocated share of the world. Whoever passes nights and the days with the next life as his biggest concern, Allah places wealth in his heart and sets his affairs in an orderly manner.’

Celui dont la principale préoccupation est ce monde, Allah le Tout-Puissant placera la pauvreté devant ses yeux, dispersera ses affaires et il n'obtiendra de ce monde que ce qu'Allah lui a destiné. Et celui dont la principale préoccupation est l'au-delà, Allah placera la richesse dans son cœur et rassemblera ses affaires pour lui.

16. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Sinan from Hafs ibn Qurt from Abu ‘Abdillah (a.s.) who has said the following: “Whoever’ s entanglement with the world is greater his sorrow to leave this world becomes more intense.”

Celui dont l'attachement au monde est intense, éprouvera un grand regret lors de sa séparation de celui-ci.

17. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ‘Abd al- ‘Aziz al-‘Abdi from ibn abu Ya’fur who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘Whoever’s heart is lodged with the world is ensnared with three things: a concern that never vanishes, a wish that never comes true and a hope that never materializes.’”

Celui dont le cœur est attaché à ce monde, son cœur sera attaché à trois caractéristiques : une préoccupation sans fin, un espoir insaisissable et un désir inatteignable.