Déni

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja’far (a.s.) who has said the following: “By Allah, disbelief is before paganism and it is greater in filth. The narrator has said that the Imam then mentioned the disbelief of Satan when Allah told him to bow down before Adam and refused to prostrate, that disbelief is greater than considering things partners of Allah. Whoever chooses something instead of Allah, the Most Majestic, the Most Holy, refuses to obey and commits major sins is an unbeliever. One who establishes a religion other than the religion of the believers has considered things as partners of Allah.”

"Par Allah, la mécréance est plus ancienne que la polythéisme, plus pernicieuse et plus grande. Il a mentionné la mécréance d'Iblis quand Allah lui a ordonné de se prosterner devant Adam et qu'il a refusé de le faire. Ainsi, la mécréance est plus grande que le polythéisme. Celui qui choisit de désobéir à Allah, exalté soit-Il, et persiste dans les grands péchés est un mécréant. Et celui qui établit une religion autre que la religion des croyants est un polythéiste."

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Bukayr from Zurara from abu Ja’far (a.s.) who has said the following: “The narrator has said that once Salim ibn abu Hafs and his companions were mentioned before abu Ja’far (a.s.) and that they denied that those who waged war against Ali (a.s.) are of the people who consider things as partners of Allah ( Mushrik ). Abu Ja’far (a.s.) said, ‘So they think such people are unbelievers.’ The Imam then said to me, ‘Disbelief is before paganism.’ He (the Imam) then mentioned Satan when Allah told him to prostrate, and he refused to do so. The Imam said that disbelief is before al-Shirk (paganism and considering things as partners of Allah). Whoever boldly disobeys Allah and commits major sins is an unbeliever. He has considered belief insignificant so he is an unbeliever.’”

قَالَ ذُكِرَ عِنْدَهُ سَالِمُ بْنُ أَبِي حَفْصَةَ وَأَصْحَابُهُ فَقَالَ إِنَّهُمْ يُنْكِرُونَ أَنْ يَكُونَ مَنْ حَارَبَ عَلِيّاً (عَلَيهِ السَّلام) مُشْرِكِينَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيهِ السَّلام) فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُمْ كُفَّارٌ ثُمَّ قَالَ لِي إِنَّ الْكُفْرَ أَقْدَمُ مِنَ الشِّرْكِ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ لَهُ اسْجُدْ فَأَبَى أَنْ يَسْجُدَ وَقَالَ الْكُفْرُ أَقْدَمُ مِنَ الشِّرْكِ فَمَنِ اجْتَرَى عَلَى الله فَأَبَى الطَّاعَةَ وَأَقَامَ عَلَى الْكَبَائِرِ فَهُوَ كَافِرٌ يَعْنِي مُسْتَخِفٌّ كَافِرٌ.

4. It is narrated from him (narrator of the Hadith above) from ‘Abd Allah ibn Bukayr from Zurara from Humran ibn ‘A’yun who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘We showed him the right path, whether he would be grateful or ungrateful.’ (76:3) The Imam said, ‘If he accepts it (belief), he is then grateful or rejects it; he then is an unbeliever.’”

D'après lui, d'après 'Abdullah ibn Bukayr, de Zurara, de Humran ibn A'yan, qui a dit : J'ai interrogé Abou 'Abdillah (sur lui la paix) au sujet de Sa parole, exalté soit-Il : "Nous l'avons guidé dans le chemin, soit il est reconnaissant, soit il est ingrat." Il a dit : "S'il prend, il est reconnaissant, et s'il laisse, il est ingrat."

5. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali from Hammad ibn ‘Uthman from ‘Ubayd from Zurara who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The deeds of anyone who rejects belief, certainly, become fruitless. He, on the Day of Judgment will be of those who lose.’ (5:5) The Imam said, ‘It is disregarding the deeds that he has confessed to be true. Of such deeds is disregarding prayer without suffering from illness or being preoccupied. ’”

J'ai interrogé Abu Abdullah (sur lui soit la paix) au sujet de la parole d'Allah, exalté soit-Il : "Et quiconque mécroit au Foi, alors vaine devient son action." Il a dit : "Abandonner l'action pour laquelle il a été d'accord, c'est abandonner la prière sans maladie ni occupation."

6. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Musa ibn Bukayr who has said the following: “Once I asked abu al-Hassan (a.s.) about disbelief and al-Shirk (paganism) as to which is before. The Imam said to me, ‘I have not experienced your involvement in polemics among the people.’ I then said, ‘Hisham ibn Salim has ordered me to ask you this question.’ The Imam said, ‘Disbelief is before and it is denial and rejection. Allah, the Most Majestic, the Most Holy, has said, . . except Iblis (Satan) who abstained out of pride, and so he became one of those who deny the truth.’” (2:34)

La mécréance est la plus ancienne, c'est le déni. Allah, le Puissant et Majestueux, a dit: Sauf Iblis qui refusa, s'enfla d'orgueil et fut parmi les mécréants.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd al- Rahman ibn al-Hajjaj from Zurara who has said the following: “Once I asked abu Ja’far (a.s.) ‘Will a believer go in the fire?’ The Imam said, ‘No, by Allah.’ I then asked, ‘So no one will be sent in the fire except the unbelievers?’ The Imam said, ‘No, except whoever Allah wills.’ I (the narrator) repeated my question several times and the Imam said, ‘O Zurara, I say, “No,” and I say, ‘Except whoever Allah will wish’ and you say, “No,” but do not say, ‘Except whoever Allah will wish.’” Ibn abu ‘Umayr has said that Hisham ibn al-Hakam and Hammad have narrated from Zurara who has said the following: “I said to myself, ‘An old man has no knowledge of polemics.’ The narrator (Zurara) has said the Imam said to me, ‘O Zurara, what do you say about one who says, ‘I am at your command (whatever you say in matters of belief I accept). Will you kill him? What do you say about your servants and people very closely related to you? Will you kill them?’ “I (the narrator) then said to myself, ‘I am the one who has no knowledge of polemics.’”

Le Prophète (que la paix soit sur lui) a expliqué que seuls ceux qu'Allah veut pourront entrer en enfer, et a souligné l'importance de la sagesse et de la retenue dans les jugements et les conflits.

8. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqa who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, when he was asked about disbelief and paganism which one was first, ‘Disbelief is first. Satan was the first to become an unbeliever and his disbelief was something other than al-Shirk (paganism) he did not invite to worship anyone other than Allah, he invited to such worship afterwards and thus, became a pagan.’”

...et il a été interrogé sur la mécréance et le polythéisme, lequel des deux est antérieur. Il a répondu : La mécréance est antérieure, car Iblīs a été le premier à commettre de la mécréance, et sa mécréance n'était pas du polythéisme, car il n'a pas appelé à adorer autre que Dieu, mais il a fait cela par la suite en associant des divinités à Dieu.

9. Harun has narrated from Mas’adah ibn Sadaqa who has said the following: “I heard Abu ‘Abdillah (a.s.) when he was asked, ‘Why is it that a fornicator is not considered an unbeliever as one ignoring the prayer is? What is the reason and evidence?’ The Imam said, ‘A fornicator and so forth commits such act due to lust that influences him, while one ignoring the prayer does so due to his considering it insignificant. You do not find a fornicator contact a female for any other reason besides lust and desire that motivates him. One who ignores the prayer does not do so for pleasure. When you negate lust and pleasure then the motive is considering it insignificant, and when this happens it is disbelief.’ “The narrator has said that Abu ‘Abdillah (a.s.) was asked, ‘What is the difference between a person’s looking at a female, then fornicating or to wine, then drinking it and one who ignores the prayer? Why is it that in the two aforementioned cases it is not ‘considered insignificant’ as is the case with ignoring prayer? What is the proof and reason that establish a difference?’ The Imam said, ‘Proof is that whenever you place your soul in something without any urging motive like lust and so forth, that are found in fornication and wine. In a case such as prayer in which there is no lust and desire, then it (the motive) is considering it insignificant and that is the difference between this and the other two cases.’”

Il a été questionné sur le cas de l'adultère, pourquoi ne le qualifiez-vous pas de mécréant alors que vous qualifiez celui qui abandonne la prière de mécréant? Quelle est la preuve à ce sujet? Il répondit: Parce que l'adultère et ce qui y ressemble ne sont commis que pour satisfaire les désirs, car ils le dominent. Quant à celui qui abandonne la prière, il ne la laisse que par négligence, car tu ne trouveras pas l'adultère s'approchant de la femme sans être désireux et intentionné, de même que quiconque abandonne la prière en ayant l'intention de s'en approcher, son intention n'est pas d'abandonner le plaisir. Ainsi, une fois le plaisir écarté, survient la négligence, et une fois la négligence installée, survient la mécréance. Il fut ensuite questionné: Quelle est la différence entre celui qui regarde une femme et commet l'adultère avec elle, ou boit du vin, et celui qui abandonne la prière jusqu'à ce qu'il ne soit pas aussi négligent que l'adultère et la consommation de vin, tout en appelant à abandonner la prière? Quelle est la preuve à ce sujet et quelle est la raison qui les distingue? La preuve est que chaque fois que tu te laisses entraîner sans qu'un appel t'y pousse et sans être dominé par un désir tel que l'adultère et la consommation de vin, alors que tu t'invites toi-même à abandonner la prière sans qu'il y ait de désir, c'est de la négligence en soi, et voilà la différence entre les deux.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd Allah ibn Sinan from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever doubts Allah and the Messenger of Allah is an unbeliever.’”

Celui qui doute en Allah et en Son Messager (que la prière d'Allah et Son salut soient sur lui et sa famille) est un mécréant.

11. Ali ibn Ibrahim has narrated from his father from Safwan from Mansur ibn Hazim who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘What if one doubts the Messenger of Allah?’ The Imam said, ‘He is an unbeliever.’ I then asked, ‘What if one doubts the disbelief of such a doubting person? Is he also an unbeliever?’ The Imam did not answer me and I asked it three times. Then 1 noticed anger on his face?”’

Celui qui doute du Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) est considéré comme mécréant.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurara who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The deeds of anyone who rejects belief, certainly, become fruitless. He on the Day of Judgment will be of those who lose.’ (5:5) The Imam said, ‘It is he who ignores a deed that has held to be true.’ I then asked, ‘What kind of deed is it that has such consequences if ignored?’ The Imam said, ‘Of such deed is ignoring the prayer purposely not because of drunkenness or illness.’”

J'ai demandé à Aba Abdullah (que la paix soit sur lui) au sujet de la parole d'Allah, Le Très-Haut : "Et quiconque mécroit au dogme, alors vaine est son action." Il a répondu : "Celui qui abandonne l'acte sur lequel il s'est mis d'accord." J'ai dit : "Quel est le degré de l'abandon de l'acte jusqu'à ce qu'il le laisse complètement ?" Il a dit : "Celui qui abandonne la prière délibérément, ni par ivresse ni par maladie."

13. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Hakim and Hammad from abu Masruq who has said the following: “Once Abu ‘Abdillah (a.s.) asked me about the people of Basra and asked me, ‘Who are they?’ I said, ‘They are Murji’a’, Qadriah and Harawriah’ (names of groups of certain beliefs). The Imam said, ‘May Allah condemn such nations of disbelief and paganism who have no basis for worshipping Allah.’” Note: Murji’a were those who did not believe in the true position of Amir al- Mu’minin, Ali ibn abu Talib (a.s.) Qadriah believed in absolute free will and Harawriah was of the group who opposed Amir al-Mu’minin, Ali ibn abu Talib (a.s.).

Que Dieu maudisse ces sectes mécréantes polythéistes qui n'adorent rien d'autre que Dieu.

14. It is narrated from him (narrator of the Hadith above) from al-Khattab ibn Muslimah and Aban from al-Fudayl who has said the following: “Once I went in the presence of abu Ja’far (a.s.) and saw a man with him. As I sat down, the man stood up and left. The Imam said to me, ‘O Fudayl, what is this with you?’ I asked, ‘What is he?’ The Imam said, ‘He is a Harawri .’ I asked, ‘Is he an unbeliever?’ The Imam said, ‘Yes, by Allah, he is a Mushrik (one who considers things as partners of Allah).”’

Je suis entré chez Abi Ja'far (que la paix soit sur lui) et il y avait un homme avec lui. Quand je me suis assis, l'homme s'est levé et est sorti. Il m'a alors demandé : Ô Fudayl, qu'est-ce que tu as avec toi ? J'ai répondu : Qu'est-ce que c'est ? Il a dit : Un Haruri. J'ai dit : Un mécréant ? Il a dit : Oui, par Allah, un polythéiste.

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Muhammad ibn Muslim who has said the following: “I heard abu Ja’far (a.s.) saying, ‘Anything that professing and submission carry is belief, and anything that denial and rejection carry is disbelief.’”

J'ai entendu Abu Ja'far (que la paix soit sur lui) dire: "Tout ce qui est entraîné par l'acceptation et la soumission est la foi, et tout ce qui est entraîné par le déni et le rejet est la mécréance."

16. Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al- Washsha’ from ‘Abd Allah ibn Sinan from abu Hamza who has said the following: “I heard abu la’ far (a.s.) saying, ‘Amir al-Mu’minin, Ali ibn abu Talib (a.s.) is a (means of) access that Allah has prepared. Whoever approaches through this access is a believer and whoever departs is an unbeliever.’”

J'ai entendu Abu Ja'far (que la paix soit sur lui) dire : "Certes, Ali (que la prière d'Allah et Ses bénédictions soient sur lui et sa famille) est une porte qu'Allah a ouverte. Celui qui y entre est croyant et celui qui en sort est mécréant."

17. A number of our people have narrated from Sahl ibn Ziyad from Yahya ibn al- Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar and ibn Sinan and Sama’a from abu Basir from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Obedience to Ali (a.s.) is suffering (in this world) and disobedience to him is disbelief in Allah.’ It was said, ‘O Messenger of Allah, how can obedience to Ali (a.s.) be suffering and disobedience to him disbelief in Allah?’ The Messenger of Allah said, ‘Ali (a.s.) leads you to the truth. If you obey him you will suffer and if you disobey him you will become unbelievers in Allah, the Most Majestic, the Most Holy.’”

18. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ who has said that narrated to him Ibrahim ibn abu Bakr who has said the following: “I heard abu al-Hassan Musa (a.s.) saying, ‘Ali (a.s.) is a door of the doors of guidance. Whoever enters by the door of Ali (a.s.) is a believer and whoever ignors this door is an unbeliever. Whoever does not enter and does not leave is among the group about whom Allah has the will and decision.’”

"Certes, Ali (paix soit sur lui) est une porte parmi les portes de la guidance. Celui qui entre par la porte d'Ali est croyant, celui qui en sort est mécréant, et celui qui ne rentre pas par cette porte ni n'en sort fait partie de ceux pour qui la volonté de Dieu est accomplie."

19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Bukayr from Zurara from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Had the servants (of Allah) when ignorant stood on hold and did not reject or deny they would not become unbelievers.’”

"Si les serviteurs, lorsqu'ils sont ignorants, s'arrêtaient et ne rejetaient pas, ils ne deviendraient pas mécréants."

20. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Fudayl ibn Yasar from abu Ja’far (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has appointed Ali (a.s.) as a sign between Himself and His creatures. Those who come to know him turn into believing people and those who reject him end up as unbelievers. Those who are ignorant of him become among the straying people. Those who appoint something with him grow to be Mushrik (pagans) and those who come under his guardianship will enter paradise and those who come with his animosity will enter the fire.’”

Certes, Allah, le Très Haut, a établi 'Alī (que la paix soit sur lui) comme un étendard entre Lui et Sa création. Celui qui le reconnaît est croyant, celui qui le renie est mécréant, celui qui l'ignore est égaré, celui qui lui associe quelque chose est polythéiste, celui qui vient avec son walāyah entre au Paradis, et celui qui vient avec son 'adāwah entre en Enfer.

21. Yunus has narrated from Musa ibn Bukayr from abu Ibrahim (a.s.) who has said the following: “Ali (a.s.) is a door of the doors of paradise. Whoever approaches through him is a believer, those who depart him are unbelievers, and those who do not approach or leave are among the group about whom Allah has the will to decide.”

Il a dit : "Ali (que la paix soit sur lui) est une des portes du Paradis. Celui qui entre par sa porte est croyant, et celui qui en sort est mécréant. Quant à celui qui ne rentre pas par cette porte et n'en sort pas, il est dans le groupe pour lequel la volonté de Dieu est leur destinée."