Les Péchés Majeurs — Al-Kāfi - Volume 2

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1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah from al-Halabi from Abu ‘Abdillah (a.s.) who has said the following: “About the words of Allah, the Most Majestic, the Most Holy, ‘If you avoid violating that which has been prohibited, your (lesser) sins will be forgiven and you will be admitted into a graceful dwelling,’ (4:31) the Imam said, ‘Major sins are those for which Allah, the Most Majestic, the Most Holy, has made it necessary that the sinner suffer the torment of the fire.’”

IsnādUn groupe de nos compagnons de la part d'Ahmad ibn Muhammad, de Ibn Faddal, de Abi Jamilah, de Al-Halabi, de Abi Abdullah (sur lui la paix) a rapporté concernant la parole d'Allah, Le Très-Haut : "Si vous évitez les grands péchés qui vous sont interdits, Nous effacerons vos méfaits de votre compte, et Nous vous ferons entrer en un lieu honorable." Il a dit : "Les grands péchés pour lesquels Allah, Le Très-Haut, a rendu obligatoire le Feu (de l'Enfer)."

Les grands péchés pour lesquels Allah, Le Très-Haut, a rendu obligatoire le Feu (de l'Enfer).

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3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Muskan from Muhammad ibn Muslim who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘The major sins are seven in number: Murdering a believer intentionally, Accusing a married women of committing indecent act, Running away from the enemy in the battle field during an offensive. Alienating one’s self from religion after accepting it. Consuming the properties of the orphans unjustly. Consuming unlawful interest in trade after knowing it clearly and all such acts that Allah has considered to be the cause for one’s being subjected to suffering in the fire.’”

Isnād`Alī ibn Ibrāhīm a rapporté de Muḥammad ibn 'Īsā, de Yūnus, de 'Abd Allāh ibn Muskan, de Muḥammad ibn Muslim, de Abī 'Abd Allāh (sur lui la paix) qui a dit :

Les grands péchés sont au nombre de sept : tuer délibérément un croyant, accuser faussement une femme chaste, fuir lors d'une bataille, se rebeller après l'émigration, usurper les biens de l'orphelin, consommer de l'usure après avoir été averti, et tout ce qu'Allah a décrété comme étant passible du Feu.

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4. Yunus has narrated from ‘Abd Allah ibn Sinan who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘Of the major sins are disregard of good relation with parents, despair for the mercy of Allah, feeling safe from the punishment of Allah and it is narrated that the biggest of the major sins is to consider things as partners of Allah.’”

IsnādYūnus a rapporté d'Abdullah ibn Sinān, qui a dit : J'ai entendu Abū 'Abdillāh (que la paix soit sur lui) dire :

Certes, parmi les grands péchés, il y a la désobéissance envers les parents, le désespoir de l'esprit de Dieu, la sécurité face à la ruse de Dieu, et il a été rapporté que le plus grand des grands péchés est l'associationnisme à Dieu.

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5. Yunus has narrated from Hammad from Nu’man al-Razi who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘Whoever commits fornication suffers the loss of his belief, one who drinks wine suffers the loss of belief and one who breaks intentionally the fast in the month of Ramadhan suffers the loss of his belief.’”

IsnādYūnus - Ḥammād - Nuʿmān ar-Rāzī a dit: J'ai entendu Abā ʿAbdillāh (que la paix soit sur lui) dire:

Celui qui commet l'adultère sort de la foi, celui qui boit du vin sort de la foi, et celui qui rompt délibérément un jour du mois de Ramadan sort de la foi.

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6. It is narrated from him (narrator of the Hadith above) from Muhammad ibn ‘Abdahu who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘Is it true that a fornicator does not fornicate if he is a believer?’ The Imam said, ‘No, it is not as such, however, when he is on her belly, belief is taken away from him and when he moves away, his belief is returned to him, if he repeats it his belief is taken away from him.’ I then asked, ‘Even if he wants to repeat?’ The Imam said, there are many who want to repeat but do not do so.’”

IsnādDe lui, de Muhammad ibn Abdallah, qui a dit: J'ai demandé à Abi Abdillah (sur lui la paix), "Le fornicateur ne commet-il pas de fornication alors qu'il est croyant?" Il répondit: "Non, tant qu'il est sur elle, la foi s'échappe de lui. Quand il se lève, elle lui revient. Puis s'il revient, elle lui échappe." J'ai dit: "Mais il veut revenir." Il dit: "Combien sont nombreux ceux qui veulent revenir, mais il ne doit jamais revenir vers elle."

Le fornicateur ne commet pas de fornication alors qu'il est croyant, tant qu'il est sur elle, la foi s'échappe de lui. Quand il se lève, elle lui revient. Puis s'il revient, elle lui échappe. Mais il veut revenir. Combien sont nombreux ceux qui veulent revenir, mais il ne doit jamais revenir vers elle.

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7. Yunus has narrated from Ishaq ibn ‘Ammar who has said the following: “About the words of Allah, the Most Majestic, the Most Holy, ‘Those who stay away from grave sins and indecency (should know that) for their Lamam (certain sins) your Lord’s forgiveness is vast. . . .’ (53:32) the Imam said, ‘Indecency is fornication and theft. Lamam is when a man commits a sin, then regrets and asks forgiveness from Allah.’ I then asked, ‘Is there any difference between straying and disbelief?’ The Imam said, ‘How numerous (an indication of difference between the two) are the rings of belief!”’

IsnādYūnus rapporte d'Isḥāq ibn ʿAmmār, de l'Imam Aṣ-Ṣādiq (que la paix soit sur lui)

concernant la parole d'Allah le Très-Haut : "Ceux qui évitent les grands péchés et les turpitudes, hormis les fautes légères." Il dit : "Les turpitudes sont l'adultère, le vol, et les fautes légères sont quand un homme se sent coupable d'un péché et implore le pardon d'Allah pour cela." J'ai dit : "Entre l'égarement et la mécréance, il y a une station." Il répondit : "Combien sont rares les vêtements de la foi!"

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8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd al- Rahman ibn al-Hajjaj from ‘Ubayd ibn Zurara who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the major sins. The Imam said, ‘They according to the book of Ali (a.s.) are seven: Disbelief in Allah, Murdering a soul, Disregard of good relations with parents, Consuming unlawful interest from trade with evidence, Consuming the properties of orphans unjustly, Running away from the enemy in battlefield during an offensive, and Alienation from religion after emigration (apostasy).’ I (the narrator) then asked, ‘Are these the biggest sins?’ The Imam said, ‘Yes, they are.’ I then asked, ‘Is consuming one dirham from the property of an orphan unjustly a bigger sin or disregarding the prayer?’ The Imam said, ‘Disregard of the prayer is a bigger sin.’ “I then said, ‘You did not mention disregard of prayer among the major sins.’ The Imam said, ‘What was the first item that I mentioned to you?’ I said, ‘It was disbelief in Allah.’ The Imam said, ‘One who disregards prayer is an unbeliever (that is, he is considered as such for ignoring prayer without reason?)”’

IsnādAli ibn Ibrahim rapporte de son père, de Ibn Abi Umeyr, de Abderrahman ibn al-Hajjaj, de Ubayd ibn Zurara, qui a dit : J'ai demandé à Abu Abdullah (sur lui la paix) au sujet des grands péchés. Il a dit : Ils sont sept : le fait de renier Allah, de tuer une âme, de désobéir aux parents, de consommer l'usure après avoir été clairement averti, de manger injustement les biens de l'orphelin, de fuir lors de la bataille, et de retourner à l'idolâtrie après l'émigration. J'ai dit : Alors, ceci est le plus grand des péchés ? Il a répondu : Oui. J'ai dit : Est-ce que le fait de prendre injustement un dirham des biens de l'orphelin est plus grand que de délaisser la prière ? Il a dit : Délaisser la prière. J'ai demandé : Combien de fois le fait de délaisser la prière est-il mentionné parmi les grands péchés ? Il a dit : Quelle est la première chose que je t'ai dite ? J'ai dit : Le reniement d'Allah. Il a dit : En effet, celui qui délaisse la prière est considéré comme reniant, sans excuse.

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9. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Habib from ‘Abd Allah ibn ‘Abd al-Rahman al-Asamm from ‘Abd Allah ibn Muskan from Abu ‘Abdillah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘There is no believer without forty shields on him until he commits forty major sins. When he commits forty major sins, the shields are removed. Allah then sends revelations to them (angels), “Cover My servant with your wings,” and the angels cover him with their wings. The Imam then said, ‘He then leaves no evil deeds without committing, praising himself among people for his evil deeds. The angels will say, ‘Lord, Your servant has left no evil deed uncommitted and we feel embarrassed for what he does. Allah, the Most Majestic, the Most Holy, will reveal this to them, ‘Move your wings away from him.’ When they do this he then is held responsible for his animosity to us (Ahl al-Bayt). At this point his privacy is disregarded in heaven and on earth and the angels will say, ‘O Lord Your servant is disgraced.’ Allah, the Most Majestic, the Most Holy, will reveal this to them: ‘Had Allah any interest in him He would not have commanded you to remove your wings from him.’” Ibn Faddal has narrated a similar Hadith from ibn Muskan.

IsnādUn groupe de nos compagnons de la part d'Ahmad ibn Muhammad ibn Khalid, de Muhammad ibn Habib, d'Abdullah ibn Abdurrahman al-Asamm, d'Abdullah ibn Muskan, de Abi Abdullah (sur lui soit la paix) a dit:

L'Imam des croyants (que la paix et les bénédictions d'Allah soient sur lui) a dit: "Il n'y a pas un serviteur sans qu'il ait sur lui quarante voiles jusqu'à ce qu'il commette quarante grands péchés. Lorsqu'il commet ces quarante grands péchés, les voiles sont levés de lui et Allah inspire aux anges de couvrir Mon serviteur avec vos ailes. Les anges disent alors: 'Seigneur, voici Ton serviteur, il ne laisse rien de répugnant sans le commettre, et nous rougissons de ce qu'il fait.' Alors Allah inspire aux anges de retirer leurs ailes de lui. Lorsque cela se produit, la colère de la famille du Prophète s'abat sur lui, à ce moment-là, son voile dans le ciel et sur terre est retiré. Les anges disent: 'Seigneur, voici Ton serviteur qui a perdu toute pudeur. Alors Allah inspire aux anges: 'S'il y avait un besoin pour Allah en lui, Il ne vous aurait pas ordonné de retirer vos ailes de lui.' Et Ibn Faddal l'a rapporté d'Ibn Muskan."

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10. 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, ‘Of the major sins is to Despair from the mercy of Allah and Losing hope of receiving happiness from Allah, to feel secure of the punishment of Allah, murdering a soul that Allah has made unlawful to murder, keeping good relations with parents on hold and disregarded, consuming the property of orphans unjustly, consuming unlawful interest in trade despite evidence, alienation from religion after accepting the same, accusing married women of committing indecent acts and mnning away from the enemy in the battlefield during an offensive.’ The Imam then was asked, ‘A person who commits a major sin and dies, does he lose his belief and if he will be punished will he be punished like a pagan or that his punishment will discontinue?’ The Imam said, ‘He will lose his Islam if he would think that such acts are lawful and for this reason he will face the most intense torment. However, if he would acknowledge that they are major sins and it is unlawful for him to commit them and that he will be punished for them and that they are unlawful, then he will be punished but not as intensely as the one mentioned before. It causes him to lose belief but not Islam.’”

IsnādAli ibn Ibrahim a rapporté de Haroun ibn Muslim, de Mas'ada ibn Sadaka, qui a dit : J'ai entendu Abu Abdullah (paix soit sur lui) dire :

Les grands péchés sont le désespoir de la miséricorde d'Allah, le désespoir de l'âme d'Allah, la sécurité face aux ruses d'Allah, le meurtre d'une âme qu'Allah a interdit, la désobéissance envers les parents, l'exploitation injuste des biens de l'orphelin, la consommation d'intérêts après avoir été clairement interdits, l'abandon de la patrie après l'émigration, l'accusation de l'adultère envers une personne chaste, et la fuite du champ de bataille. On lui demanda : "Que penses-tu de celui qui commet un grand péché et meurt en le commettant ? Est-il exclu de la foi ? Même s'il est châtié pour cela, son châtiment sera comme celui des associateurs, ou aura-t-il une interruption ?" Il a répondu : "Il sort de l'islam s'il prétend que c'est licite. Pour cela, il subira le châtiment le plus sévère. S'il reconnaît que c'est un grand péché et qu'il est interdit, et qu'il sera châtié pour cela, et que ce n'est pas licite, alors il sera châtié pour cela, mais ce sera un châtiment moindre que le premier, et il sortira de la foi, mais pas de l'islam."

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11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr who has said the following: “Once I asked abu Ja’far (a.s.) about the words of the Messenger of Allah, ‘When a person commits fornication the spirit of belief departs him,’ the Imam said, ‘It is mentioned in His (Allah) words, ‘He has supported them with a spirit from Him,’ that is the spirit that departs him.’”

IsnādMuhammad ibn Yahya a rapporté d'Ahmad ibn Muhammad, d'Ibn Faddal, d'Ibn Bukayr, qui a dit : J'ai demandé à Abi Ja'far (que la paix soit sur lui) au sujet de la parole du Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) : "Quand un homme commet l'adultère, l'âme de la foi le quitte." Il a dit : C'est sa parole et il les a soutenus avec une âme de lui-même, c'est celui qu'il abandonne.

Quand un homme commet l'adultère, l'âme de la foi le quitte.

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12. Ali ibn Ibrahim has narrated from his father from Hammad from Rib’i from al- Fudayl from Abu ‘Abdillah (a.s.) who has said the following: “The spirit of belief is moved away from him as long as he is on her belly and when he comes down the spirit returns.’ The narrator has said that he then asked, ‘What if one intends to commit fornication?’ The Imam said, ‘No, consider, if one intends to steal, will his hand be cut?”’

Isnād'Alī ibn Ibrāhīm a rapporté de son père, de Ḥammād, de Rib'ī, de Al-Fuḍayl, de Abī 'Abdillāh (que la paix soit sur lui)

Il a dit : "La foi est arrachée de lui tant qu'elle reste sur son ventre, mais quand elle descend, la foi revient." J'ai dit : "Et si cela lui arrive en rêve ?" Il a répondu : "Non, et s'il lui arrive de voler, lui sera-t-il coupée la main ?"

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13. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu’awiyah ibn ‘Ammar from Sabah ibn Siyabah who has said the following: “Once I was in the presence of Abu ‘Abdillah (a.s.) and Muhammad ibn ‘Abdahu said, ‘A fornicator fornicates. Is he still a believer?’ The Imam said, ‘As long as he is on her belly he is not a believer and when he stands up, belief is returned to him.’ I then asked, ‘What if one intends to repeat?’ The Imam said, ‘How many are they who intend but do not repeat!”’

IsnādAli ibn Ibrahim rapporte de son père, de Ibn Abi 'Umayr, de Mu'awiya ibn 'Ammar, de Sabaah ibn Sayyaba:

J'étais avec Abu 'Abdillah (sur lui la paix) quand Muhammad ibn 'Abdah lui dit : "Un fornicateur fornique tout en étant croyant ?" Il répondit : "Non, tant qu'il ressent du remords dans son cœur. Mais s'il persiste, alors je dis qu'il veut revenir. Il se soucie beaucoup de revenir, mais il ne revient pas."

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14. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ from Aban from abu Basir who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘The major sins are seven: One of them is murdering a soul intentionally, considering things as a partner of Allah the Most Great, accusing a married women of committing an indecent act, consuming unlawful interest in trade with evidence, mnning away from the battlefield during an offensive against the enemy, alienation from religion after accepting it, disregarding to maintain good relations with parents and consuming the property of orphans unjustly.’ The Imam said, ‘Alienation and paganism are the same.’”

IsnādAl-Husayn ibn Muhammad - Mu'alla ibn Muhammad - Al-Washsha' - Aban - Abi Basir - Abi Abdullah (sur lui le salut)

J'ai entendu dire Abu Abdullah (sur lui le salut) : Les grands péchés au nombre de sept, parmi eux : tuer une âme intentionnellement, associer quelque chose à Allah le Très Grand, accuser faussement une femme chaste, consommer de l'intérêt usuraire après avoir été averti, fuir lors d'une bataille, se dérober après l'émigration, désobéir aux parents et usurper les biens de l'orphelin. Il a dit : Se dérober après l'émigration et associer quelque chose à Allah sont un seul péché.

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15. Aban has narrated from Ziyad al-Kanasi who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘A son who condemns his father when he calls him and the father who beats up his son who responds to the father’s call are the same.’”

IsnādAban, de Ziyad al-Kunasi, a dit: Abu Abdullah (sur lui le salut) a dit:

Par Celui par Qui, quand son père l'appelle, maudit son père, et par Celui par Qui, quand son fils lui répond, le frappe.

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16. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father in a marfu’ manner from Muhammad ibn Dawud al-Ghanawi from Asbagh ibn Nubatah who has said the following: “Once a man came to Amir al-Mu’minin, Ali ibn abu Talib (a.s.) and said, ‘O Amir al- Mu’minin, certain people think a servant of Allah, who is a believer, does not fornicate, commit theft, drink wine, consume unlawful interest in trade, and does not spill blood that is not lawful to spill. This has become heavy on me and my chest feels constrained when 1 think that this servant (of Allah) prays the way I do, pleads to Allah the way I do, marries from us and agrees we marry from them, he can inherit us and I can inherit him but is out of belief just because of a few sins. ’ Amir al- Mu’minin, Ali ibn abu Talib (a.s.) said, ‘You spoke the truth. I heard the Messenger of Allah saying, and evidence to it is the book of Allah, the Most Majestic, the Most Holy, ‘People are of three categories and of three stages as mentioned in the book of Allah, the Most Majestic, the Most Holy: people of the right, people of the left and the foremost people. The foremost people are the Messenger prophets and non-Messenger prophets. In these people Allah has placed five spirits: The Holy Spirit, the spirit of belief, the spirit of power, the spirit of desire and the spirit of the body. With the Holy Spirit they were raised as the prophets who were Messengers and non-Messengers and with this they received the knowledge about things. With the spirit of belief they worshipped Allah and did not consider anything as His partners. With the spirit of power they performed Jihad (hard work in the way of Allah) and managed their living. With the spirit of desire they enjoyed food, lawful carnal relations with young women. With the spirit of the body they were able to move and walk around. These people are forgiven and no sin is recorded against them. Then he (the Messenger of Allah) said, ‘Allah, the Most Majestic, the Most Holy, has said, ‘We gave certain ones of Our Messengers preference over others. There are those to whom Allah spoke and He raised the rank of certain others. We gave authoritative proof to Jesus, son of Mary, and supported him by means of the Holy Spirit. . . .’ (2:253) Then about one group He has said, ‘He has supported them with a spirit from Him.’ He (Allah) says that He has given them honor with it and has granted excellence over the others. These are forgiven and no sins are recorded against them.’ “He (the Messenger of Allah) then mentioned the people of the right hand and they are the believers in truth, in reality. Allah has placed four spirits in them: The spirit of belief, the spirit of power, the spirit of desire and the spirit of the body. A servant continues to perfect these four spirits and goes through conditions.’ The man then asked, ‘O Amir al-Mu’minin, what are these conditions?’ The Imam said, ‘The first condition is as Allah, the Most Majestic, the Most Holy, has said, ‘Certain individuals among you will grow to an extremely old age and lose their memory. . . .’ (16:70) All the spirits in him reduce and it is not a case wherein he is out of the religion of Allah. It is because the agent has returned him to the weakest point of life. He does not recognize the time for prayer, he is not able to perform Tahajjud (prayer at night) nor is he able to stand up in line with people. It is a reduction in the spirit of belief but it does not harm him. In certain ones of them the spirit of power is reduced; thus, they are not able to fight the enemy or make a living. In others the spirit of desire is reduced and a time comes when the daughters of Adam show no passion for him; he does not stand up. The spirit of the body remains with him. He moves and walks around until the angel of death comes. This condition is good because Allah, the Most Majestic, the Most Holy, is the power behind it. He faces other conditions when he is strong and young. He thinks of committing sins and the spirit of power encourages him, the spirit of desire makes it attractive to him and the spirit of the body leads him until he falls in sin. If he faces weakness in belief and it moves away from him it (belief) will not return to him before repentance. If he then repents, Allah turns to him (with forgiveness) but if he repeats the sin, Allah sends him to fire.’ “The people of the left are the Jews and the Christians as Allah, the Most Majestic, the Most Holy, has said, ‘Those to whom We have given the Book (Bible) know you (Muhammad) just as good as they know their sons.’ They know Muhammad and al- Walayah (the status of people who possess Divine Authority) from the Torah and the Gospel just as they know their sons in their homes. ‘ ... It is clear that certain individuals among them deliberately hide the truth. (2:146) Never doubt that the essence of truth (that you are the Messenger of Allah to them) comes from your Lord.’ (2:147) When they rejected what they knew Allah placed them under the trial. He removed the spirit of belief from them and allowed the three spirits to remain in them: The spirit of power, the spirit of desire and the spirit of the body. Thereafter He added them to the animals saying, ‘They are like cattle or even more, straying and confused.’ (25:44) The animals carry loads because of the spirit of power, feed themselves because of the spirit of desire and move around because of the spirit of the body.’ The man who had asked the question then said, ‘You brought life to my heart by the permission of Allah, O Amir al-Mu’minin (a.s.).’”

IsnādChaîne de transmission:

Un homme est venu voir l'Imam Ali (que la paix soit sur lui) et lui a dit : "Ô Commandeur des croyants, certaines personnes prétendent qu'un croyant ne commet pas de fornication, ne vole pas, ne boit pas d'alcool, n'usure pas et ne verse pas de sang illicite, mais un tel poids pèse sur moi et me met mal à l'aise quand je prétends que cet esclave prie mes prières, invoque mes invocations, se marie avec moi et je me marie avec lui, hérite de moi et je lui hérite, alors qu'il a abandonné la foi à cause d'un petit péché qu'il a commis." L'Imam Ali (que la paix soit sur lui) a répondu : "Tu as dit vrai. J'ai entendu le Messager de Dieu (que la paix soit sur lui et sa famille) dire : 'La preuve en est le Livre de Dieu. Dieu a créé les gens en trois catégories et les a placés dans trois stations, comme le dit Dieu dans le Livre : les gens de la droite, les gens de la gauche et les précurseurs. Quant à ce qui a été mentionné des affaires des précurseurs, ce sont des prophètes envoyés et non envoyés. Dieu a placé en eux cinq âmes : l'âme sainte, l'âme de la foi, l'âme de la force, l'âme de la passion et l'âme du corps. Par l'âme sainte, Il a envoyé des prophètes, envoyés et non envoyés, et par elle, ils ont eu connaissance des choses. Par l'âme de la foi, ils ont adoré Dieu sans Lui associer quoi que ce soit. Par l'âme de la force, ils ont combattu leurs ennemis et ont géré leur subsistance. Par l'âme de la passion, ils ont goûté aux délices de la nourriture licite et ont épousé des femmes jeunes et licites. Et par l'âme du corps, ils ont marché et ont gravi. Ceux-là seront pardonnés, absous de leurs péchés.'"

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17. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Dawud who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of the Messenger of Allah, ‘When a man fornicates, the spirit of belief departs him. ’ The narrator has said that the Imam said, ‘It is like the words of Allah, the Most Majestic, the Most Holy, [“. . . do not even think of spending for the cause of Allah worthless things that you yourselves would be reluctant to accept. . . .” (2:267) The narrator has said that the Imam then said, ‘Another verse is more clear than this. It is the words of Allah, the Most Majestic, the Most Holy,] “ . . . and supported them by means of a spirit from Him, . . .” (58:22) that is the spirit that departs him.’”

Isnād`Alī ibn Ibrāhīm a rapporté de Muḥammad ibn ʿĪsā, de Yūnus, de Dāwūd, qui a dit: J'ai interrogé Abā ʿAbdillāh (sur lui la paix) au sujet des paroles du Messager d'Allah (que la prière d'Allah et Sa paix soient sur lui et sa famille): "Lorsqu'un homme commet l'adultère, l'esprit de la foi le quitte." Il répondit: "C'est semblable à la parole d'Allah le Très-Haut: 'Et ne dépensez pas vos biens pour le vain et le blâmable, mais donnez-leur plutôt de ce qu'il y a de bon.' Puis il dit: 'Autre que cela est plus clair que cela, c'est la parole d'Allah le Très-Haut: 'Et Il les a soutenus par un Esprit émanant de Lui-même.' C'est Lui qui l'a quitté."

[Traduction du contenu principal du hadith]

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18. Yunus has narrated from ibn Bukayr from Sulayman ibn Khalid from Abu ‘Abdillah (a.s.) who has said the following: “The Imam said that Allah has said, ‘Allah does not forgive the sin of considering others equal to Him, however. He may grant exceptions in other forms of sins that He may choose to forgive, . . .’ (4:48) It is a reference to the major sins and the lesser sins.” I (the narrator) asked the Imam, ‘Does the above exception apply to any of one’s major sins?’ The Imam said, ‘Yes, it does apply to the major sins.’”

IsnādYūnus a rapporté d'Ibn Bukayr, de Sulaymān ibn Khālid, de Abī ʿAbdillāh (que la paix soit sur lui)

"Certes, Allah ne pardonne pas qu'on Lui associe quoi que ce soit, mais Il pardonne en deçà de cela à qui Il veut pour les grands péchés. Et rien d'autre. J'ai dit : Les grands péchés sont inclus dans l'exception ? Il a dit : Oui."

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19. Yunus has narrated from Ishaq ibn ‘ Ammar who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘Does the exception apply to the major sins and Allah may chose to forgive (whichever He may so choose)?’ The Imam said, ‘Yes, it does apply.’”

IsnādYūnus a rapporté d'Isḥāq ibn ʿAmmār, qui a dit : J'ai demandé à Abī ʿAbdillāh (que la paix soit sur lui) : Les grands péchés contiennent-ils une exception pour qu'Il pardonne à qui Il veut ? Il a répondu : Oui.

Les grands péchés contiennent-ils une exception pour qu'Il pardonne à qui Il veut ? Il a répondu : Oui.

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20. Yunus has narrated from ibn Muskan from abu Basir who has said the following: “I heard Abu ‘Abdillah (a.s.) saying about, ‘Whoever is given wisdom, certainly, has received much good. . . .,’ (2:269) it (such wisdom) means (having the ability to) recognize the Imam and avoid committing major sins for which Allah has made it necessary to send the perpetrators to fire.’”

IsnādYūnus a rapporté d'Ibn Muskan, de Abī Baṣīr, de Abī ʿAbdillāh (que la paix soit sur lui)

J'ai entendu dire qu'il a dit : "Celui à qui la sagesse est donnée, il lui est donné beaucoup de bien. La connaissance de l'Imam et l'évitement des grands péchés pour lesquels Allah a ordonné le Feu."

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21. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Hakim who has said the following: “I asked abu al-Hassan (a.s.) ‘Does committing a major sin remove one away from belief?’ The Imam said, ‘Yes, even less than major sins do. The Messenger of Allah has said, “A fornicator does not commit such a thing while he is a believer and a thief does not steal while he is a believer.’””

Isnād`Alī ibn Ibrāhīm rapporte de son père, de Ibn Abī 'Umayr, de Muḥammad ibn Ḥakīm, qui a dit : J'ai demandé à Abī al-Ḥasan (sur lui la paix) : "Les grands péchés font-ils sortir de la foi ?" Il répondit : "Oui. Et qu'en est-il des péchés autres que les grands péchés ?" Il dit : "Le Messager de Dieu (sur lui la bénédiction et la paix) a dit : 'Le fornicateur ne commet pas la fornication tout en étant croyant, et le voleur ne vole pas tout en étant croyant.'"

Les grands péchés font sortir de la foi. Le Messager de Dieu (sur lui la bénédiction et la paix) a dit : "Le fornicateur ne commet pas la fornication tout en étant croyant, et le voleur ne vole pas tout en étant croyant."

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22. Ibn abu ‘Umayr has narrated from Ali (ibn) al-Zayyat from ‘Ubayd ibn Zurara who has said the following: “Once ibn Qays al-Masir and ‘Amr ibn Dharr - 1 think also abu Hanifah - came to see abu Ja’far (a.s.). Ibn Qays al-Masir spoke and said, ‘We do not expel people of our own mission and people of our own nation from belief just because of disobedience and sin.’ Abu Ja’far (a.s.) said, ‘O ibn Qays, the Messenger of Allah has said, ‘One does not fornicate while he is a believer, and one does not steal while he is a believer.’ You and your people may go wherever you wish.’”

IsnādIbn Abi 'Umayr a rapporté d'Ali ibn al-Zayyat, de Ubayd ibn Zurara, qui a dit:

Ibn Qays al-Masir, Amr ibn Dhar et je pense qu'Abu Hanifa étaient avec eux chez Abu Ja'far (que la paix soit sur lui). Ibn Qays al-Masir prit la parole et dit: "Nous ne sortons pas les gens de notre appel et de notre communauté de la foi dans les péchés et les transgressions." Abu Ja'far (que la paix soit sur lui) lui répondit: "Ô Ibn Qays, certes, le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) a dit: 'Le fornicateur ne commet pas de fornication alors qu'il est croyant, et le voleur ne vole pas alors qu'il est croyant. Allez où vous voulez, toi et tes compagnons.'"

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23. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about a man who commits a major sin and then dies whether it takes him away from Islam and if he will be punished, will it be like that for the pagans or will it finish on a certain time? The Imam said, ‘One who commits any of the major sins considering it to be lawful it will take him away from Islam and he will face the most severe punishment. However, if he affirms that what he has done is a sin and dies, he is taken out of belief but not out of Islam and his punishment will be less severe than the one mentioned before.’”

IsnādAli ibn Ibrahim a rapporté de Muhammad ibn Isa, de Yunus, de Abdullah ibn Sinan, qui a dit : J'ai demandé à Aba Abdullah (que la paix soit sur lui) au sujet de l'homme qui commet un grand péché parmi les grands péchés, puis meurt : est-ce que cela le fait sortir de l'Islam ? Et s'il est châtié, son châtiment sera-t-il comme celui des associateurs ? Ou bien y a-t-il une période et une interruption pour lui ? Il a répondu : Celui qui commet un grand péché parmi les grands péchés, prétendant qu'il est licite, cela le fait sortir de l'Islam et il sera châtié avec le plus dur des châtiments, même s'il reconnaît avoir péché et meurt ainsi. Cela le fait sortir de la foi mais ne le fait pas sortir de l'Islam, et son châtiment sera moindre que le premier.

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24. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Abd al-‘Azim ibn ‘Abd Allah al-Hassani who has said the following: “Abu Ja’far (a.s.) narrated to me saying, ‘I heard my father saying, “I heard my father, Musa ibn Ja’far (a.s.) saying, ‘Once ‘Amr ibn ‘Ubayd came to see Abu ‘Abdillah (a.s.) and when he offered the greeting of peace and took his seat he read the following verse of the Holy Quran, “Those who stay away from grave (major) sins and indecency . . .” (53:32) and stopped reading further. Abu ‘Abd Allah (a.s.) asked, ‘What made you stop reading further?’ He said, T like to know the major sins from the book of Allah, the Most Majestic, the Most Holy.’ The Imam said, ‘O ‘Amr, the biggest of the major sins is to consider things as partners of Allah. Allah says, ‘Whoever considers things as partners of Allah must know that Allah has forbidden their entering into paradise.’ Thereafter is to despair of the mercy of Allah; Allah, the Most Majestic, the Most Holy, says, ‘No one despairs from the mercy of Allah except the unbelievers.’ (12:87) Another of the major sins is to feel safe from the punishment of Allah; Allah, the Most Majestic, the Most Holy, says, “No one disregards the punishment of Allah except the losing people.” (7:99) Of the major sins is to disregard maintaining good relations with parents; Allah, the Most Glorious, has considered such a person oppressive and hard-hearted. (19:4) Another of the major sins is murdering, for no good reason, a person that Allah has made unlawful to murder; Allah, the Most Majestic, the Most Holy, has said, ‘The punishment for one who purposely slays a believer will be to live in hell fire forever.’ (4:93) Accusing a married women of committing indecent acts is a major sin; Allah, the Most Majestic, the Most Holy, has said, ‘They are condemned in this world and in the next life and for them there is a great punishment.’ (24:23) Consuming the property of the orphans as Allah, the Most Majestic, the Most Holy, has said, ‘They eat fire in their belly and they will feel the heat of a blazing fire.’ (4:10) Running away from the enemy in the battlefield; Allah, the Most Majestic, the Most Holy, says, ‘. . . whoever would turn back at that time, except for strategic reasons or to join another band (8:15) will incur the wrath of Allah and will dwell in hell, a terrible dwelling.’ (8:16) Consuming unlawful interest in trade is among the major sins; Allah, the Most Majestic, the Most Holy, says, ‘Those who take unlawful interest will stand before Allah (on the Day of Judgment) as those who suffer from a mental imbalance because of Satan’s touch.’ (2:275) Another major sin is performing magic: Allah, the Most Majestic, the Most Holy, says, ‘. . . They knew very well that one who engaged in witchcraft will have no reward in the life hereafter. . . .’ (2:102) Fornication is a major sin; Allah, the Most Majestic, the Most Holy, says, ‘. . . those who commit fornication have committed a sin (25:68) and on the Day of Judgment their torment will be double. They will suffer forever in disgrace.’ (25:69) False oath for an unlawful purpose is a major sin; Allah, the Most Majestic, the Most Holy, says, ‘Those who sell their covenant with Allah and their promises for a small price will have no share in the life hereafter. . . .’ (3:77) Treachery in dealing with property seized from the enemy in battle; Allah, the Most Majestic, the Most Holy, says, ‘A treacherous person will be brought before Allah on the Day of Judgment with his treacherous deeds. . . .’ (3:161) Not to pay al-Zakat, obligatory (charity) is a major sin; Allah, the Most Majestic, the Most Holy, says, ‘. . . their treasures will be heated by the fire of hell and pressed against their foreheads, sides and backs. . . .’ (9:35) To present false testimony and to hide a testimony is a major sin; Allah, the Most Majestic, the Most Holy, says, ‘Do not refuse to testify to what you bore witness. Whoever does so has committed a sin. . . .’ (2:283) Drinking wine is a major sin; Allah, The Most Majestic, the Most High has prohibited it as He has prohibited the worship of idols and disregarding intentionally to perform prayers or anything that Allah has made obligatory; the messenger of Allah has said, ‘Those who disregard, intentionally, the prayer Allah and His Messenger will have no responsibility toward such people. Disregarding one’s promise and covenant and disregard of maintaining good relations with relatives are among the major sins; Allah, The Most Majestic, the Most High says, ‘These . . . will have Allah’s condemnation and will face the most terrible end.’ (13:25) “The narrator has said that ‘Amr left sobbing and saying, ‘Destroyed is one who speaks of his opinion (in religious issues) and opposes you (Imam) in the matters of excellence and knowledge.’”

IsnādUn groupe de nos compagnons de Ahmad ibn Muhammad ibn Khalid, d'Abdul Azim ibn Abdullah al-Hasani, a rapporté qu'Abu Ja'far (que la paix soit sur lui) a dit: J'ai entendu mon père dire qu'il avait entendu Abu Musa ibn Ja'far (que la paix soit sur eux) dire: Amru ibn Ubayd est entré chez Abu Abdullah (que la paix soit sur lui). Quand il lui a rendu le salut et s'est assis, il a récité ce verset: "Ceux qui évitent les grands péchés et les turpitudes." Puis il s'est arrêté et Abu Abdullah (que la paix soit sur lui) lui a demandé: "Pourquoi t'es-tu arrêté?" Il a répondu: "J'aime connaître les grands péchés du Livre d'Allah, le Tout-Puissant." Il a dit: "Oui, ô Amru, le plus grand des grands péchés est l'associationnisme, car Allah dit: 'Celui qui associe à Allah, Allah lui interdit le Paradis et son refuge sera le Feu. Et pour les injustes, il n'y a pas de secoureurs.'"

Le hadith continue avec des enseignements sur les grands péchés tels que la désobéissance envers les parents, le meurtre, la diffamation des femmes chastes, le vol, la fuite au combat, l'usure, le parjure, la négligence de la prière, la rupture des liens familiaux, et d'autres actes condamnés par Allah. Le hadith se termine par une mise en garde contre ceux qui remettent en question les enseignements religieux et cherchent à diviser la communauté.