Les Hadiths Rares

2. Ali has narrated from his father from ‘Abd Allah ibn al-Mughirah from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when a person is about to die, the angel of death ties him down; otherwise, he will not calm down.”

"Certes, lorsque la mort approche le défunt, l'Ange de la Mort le saisit, sinon il ne resterait pas en place."

3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd Jabbar from abu Muhammad al-Hudhaliy from Ibrahim ibn Khalid al- Qattan from Muhammad ibn Mansur al-Sayqal from his father who has said the following: “I complained before abu ‘Abd Allah, ‘Alayhi al-Salam, about feeling extremely sad for the death of my son and I feared for my sanity. He said, ‘When something like this happens, allow your tears to flow; it gives you relief.’”

Quand quelque chose comme cela t'atteint, retiens tes larmes, car elles apaiseront ta douleur.

4. Ali ibn Ibrahim has narrated in a marfu‘ manner the following: “When Dharr, son of abu Dharr passed away, abu Dharr wiped his grave with his hand and said, ‘May Allah grant you mercy, O Dharr, by Allah, you were kind to me and I am satisfied with you. By Allah, I am not disappointed due to your death and I do not need anyone beside Allah. Had it not been for fear from the next life I would have been happy to be in your place. My sadness for you (my concern about your condition in the next life) has kept me from sadness due to your death. By Allah, I do not weep because of your death but I weep for you because of what you may face in the next life. I do not know what I have said about you and what is said about you.’ Then he said, ‘O Lord, I have waived in his favor my rights that You had set on him. Please waive in his favor Your rights on him; You are more generous than I.’”

Lorsque Dharr ibn Abi Dharr est décédé, Abu Dharr a essuyé sa tombe de sa main, puis a dit : "Qu'Allah ait pitié de toi, ô Dharr. Par Allah, si tu étais bienveillant envers moi, tu as été rappelé et je suis satisfait de toi. Par Allah, ta perte ne m'a pas affligé, et je n'ai aucun besoin en dehors d'Allah. Si ce n'était pas la destinée inévitable, j'aurais souhaité être à ta place. La tristesse pour toi m'a détourné de la tristesse pour toi. Par Allah, je n'ai pas pleuré pour toi, mais j'ai pleuré à cause de toi. Que disais-tu et que t'a-t-on dit ? Puis il a dit : "Ô Allah, j'ai donné à Dharr ce que Tu m'as prescrit de lui donner, alors donne-lui ce que Tu as prescrit de lui donner de Ton droit, car Tu es plus digne de générosité que moi."

5. A number of our people have narrated from Sahl ibn Ziyad from ‘Uthman ibn ‘Isa from a number of our people has narrated the following: “When abu Ja‘far passed away abu ‘Abd Allah, ‘Alayhi al-Salam, commanded (his people) to light a lamp in the house where he lived until abu ‘Abd Allah passed away. Thereafter abu al-Hassan did a similar thing in the house where abu ‘Abd Allah lived until he was taken to Iraq and thereafter I do not know what happened.”

[Le contenu du hadith traduit en français]

6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Who was the initiator of coffins for deceased people?’ He replied, ‘Fatimah, ‘Alayha al-Salam, was the one.’”

J'ai demandé qui était la première personne pour laquelle une bière avait été préparée. Il a répondu : "Fatima (que la paix soit sur elle)."

7. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked, ’Does the body of a dead person decay?’ He replied, ‘Yes, nothing of the flesh and bones will be left except the clay from which he is created. This does not decay and it remains in the grave with a round shape until he is created from it just as before.’”

Il a été interrogé sur le mort dont le corps se décompose. Il a dit : Oui, son corps se décompose jusqu'à ce qu'il ne reste ni chair ni os, sauf sa cocarde à partir de laquelle il a été créé, car elle ne se décompose pas. Elle reste dans la tombe, intacte, jusqu'à ce qu'il soit recréé à partir d'elle comme il l'a été la première fois.

8. Ali ibn Ibrahim has narrated from his father and Ahmad ibn Muhammad al-Kufiy from certain persons of his people from Safwan ibn Yahya from Yazid ibn Khalifah al-Khawlaniy who is Yazid ibn Khalifah al-Harithiy who has said the following: ... (Fatwah best explains this hadith)

Ali ibn Ibrahim a rapporté de son père, d'Ahmad ibn Muhammad al-Kufi, de certains de ses compagnons, de Safwan ibn Yahya, de Yazid ibn Khalifa al-Khawlani, qui est Yazid ibn Khalifa al-Harithi, a dit: J'ai demandé à Issa ibn Abdullah, en présence de Abu Abdullah (que la paix soit sur lui), et moi-même, il a dit: "Les femmes sortent pour les funérailles." Il était alors assis, puis se leva et dit: "Certes, le pervers, sur lui la malédiction d'Allah, a accueilli son oncle al-Mughira ibn Abi al-As et il était parmi ceux dont le Prophète (que la prière d'Allah et Son salut soient sur lui) a versé le sang. Il a dit à la fille du Prophète (que la prière d'Allah et Son salut soient sur lui): Ne dis pas à ton père où il se trouve, comme s'il ne croyait pas que la révélation viendrait à Muhammad." Elle a dit: "Je ne cacherais pas le Messager d'Allah, son ennemi." Il l'a placée entre un mur et une porte avec une couverture en laine, puis le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a reçu la révélation et lui a informé de l'endroit. Il a envoyé Ali (que la paix soit sur lui) et a dit: "Prends ton épée, va à la maison de la fille de ton cousin. Si tu trouves al-Mughira, tue-le." Il est allé à la maison, y est entré mais ne l'a pas trouvé. Il est retourné vers le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) et l'a informé. Le Prophète a dit: "Ô Messager d'Allah, je ne l'ai pas vu." Il a dit: "La révélation m'est parvenue et m'a informé de l'endroit." Othman est entré après le départ d'Ali, a pris la main de son oncle et l'a emmené au Prophète. Quand il l'a vu, il s'est détourné sans le regarder, alors que le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) était modeste et noble. Il a dit: "Ô Messager d'Allah, voici mon oncle, al-Mughira ibn Abi al-As, il est venu en croyant en Celui qui t'a envoyé avec la vérité." Abu Abdullah (que la paix soit sur lui) a dit: "Il ment, par Celui qui l'a envoyé avec la vérité, il ne croit pas en Lui." Il a répété cela trois fois, et Abu Abdullah (que la paix soit sur lui) l'a répété trois fois en disant: "Comment peut-il croire en Lui alors qu'il vient de ta droite puis de ta gauche?" Quand il en est arrivé à la quatrième fois, il a levé la tête vers lui et lui a dit: "Je t'ai donné trois chances, si je peux le faire après la troisième fois, je le tuerai." Quand il s'est retourné, le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a maudit al-Mughira ibn Abi al-As, ainsi que ceux qui l'ont accueilli, nourri, abreuvé, habillé, préparé, et ceux qui lui ont donné à boire, des chaussures, des vêtements ou un récipient, alors qu'il les comptait avec sa main droite. Othman est parti avec lui, l'a accueilli, nourri, abreuvé, habillé, et préparé, faisant tout ce que le Prophète (que la prière d'Allah et Son salut soient sur lui) avait maudit sur quiconque le ferait. Puis il l'a sorti le quatrième jour, le traînant, sans sortir des limites de Médine, jusqu'à ce

9. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that if a man keeps his shroud ready, because of looking at it, he is entitled to a reward each time he looks at it.”

Lorsqu'un homme prépare son linceul, il est récompensé chaque fois qu'il le regarde.

10. It is narrated through the same chain of narrator, as the above Hadith, the following: “Amir al-Mu’minin, ‘Alayhi al-Salam, was suffering from a severe eye illness and the Holy Prophet visited him for this reason. He groaned loudly because of severe pain. The Holy Prophet said, ‘Is it impatience or severe pain?’ He replied, ‘O Messenger of Allah, I have never experienced such a severe pain.’ He said, ‘O Ali, when the angel of death goes to remove the soul of an unbeliever from his body, he takes with him a number of roasting bars of fire with which he removes his (unbeliever’s) soul from his body, and then hell roars.’ Ali, ‘Alayhi al-Salam, then sat upright saying, ‘O Messenger of Allah, please repeat what you just said; it made me forget the severe pain altogether.’ He then asked, ‘Will anyone from your followers face such a condition?’ The Messenger of Allah replied, ‘Yes, an unjust ruler, those who unjustly consume the property of orphans and those who present a false testimony.’”

Par cette chaîne de transmission, il est rapporté qu'Amir al-Mu'minin (que la paix soit sur lui) se plaignit de son œil au Prophète (que la prière d'Allah et Son salut soient sur lui), qui revint vers lui en criant. Le Prophète (que la prière d'Allah et Son salut soient sur lui) lui demanda : "Est-ce de la peur ou de la douleur ?" Ali répondit : "Ô Messager d'Allah, je n'ai jamais ressenti une douleur plus intense que celle-ci." Le Prophète (que la prière d'Allah et Son salut soient sur lui) lui dit alors : "Ô Ali, lorsque l'Ange de la Mort descend pour prendre l'âme d'un mécréant, il descend avec un morceau de l'Enfer qu'il utilise pour extraire son âme, provoquant les cris de l'Enfer. Ali (que la paix soit sur lui) s'assit et dit : "Ô Messager d'Allah, répète ce que tu viens de dire, car cela a soulagé ma douleur." Le Prophète (que la prière d'Allah et Son salut soient sur lui) répondit : "Cela touchera certaines personnes de ta communauté : un juge injuste, un usurier qui exploite les biens de l'orphelin et un témoin menteur."

11. Through the same chain of narrators, as the above Hadith, it is narrated who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Holy Prophet has said, ‘There is relieved and relieving. The relieved is the believing person who because of death is freed. He is relieved from worldly suffering and hard works like worshipping and so forth, after which he enjoys the bounties and comforts of the next life. The relieving or relieved from, is a criminal because of whose death the two keeper angels are relieved, his servants, his family and the land on which he had been walking.’”

Le Prophète (que la prière d'Allah et Son salut soient sur lui et sur sa famille) a dit : "Il y a celui qui se repose et celui de qui on se repose. Quant à celui qui se repose, c'est le serviteur pieux qui se repose de la tristesse de ce monde et de tout ce qu'il contenait comme adoration pour atteindre le repos, la félicité de l'au-delà. Quant à celui de qui on se repose, c'est le pervers dont les deux anges qui le protégeaient se reposent de lui, ainsi que son serviteur, sa famille et la terre sur laquelle il marchait."

12. A number of our people have narrated from Sahl ibn Ziyad from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that if a person keeps his shroud ready, for each time he looks on it he is entitled to one reward.”

a rapporté que l'Imam Sadiq (que la paix soit sur lui) a dit : "Lorsqu'un homme prépare son linceul, il est récompensé à chaque fois qu'il le regarde."

13. Sahl ibn Ziyad has narrated from Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from Ali ibn Ri’ab who has said the following: “I heard abu al-Hassan, the first, saying, ‘When a believing person dies, angels, the pieces of land on which he had performed his worship, and the doors of the heavens through which his deeds were raised all weep for him. Because of his death, an irreparable crack appears in Islam; the believing people serve as a fortress for Islam like the fortress of the protective walls around a city.’”

J'ai entendu Abou al-Hassan al-Awwal (que la paix soit sur lui) dire : "Quand le croyant meurt, les anges pleurent pour lui, les endroits de la terre sur lesquels il adorait Allah pleurent pour lui, les portes des cieux par lesquelles ses actes montaient pleurent pour lui, et une brèche se forme dans l'Islam qui ne peut être comblée, car les croyants sont les remparts de l'Islam, tels les remparts de la cité de Médine."

14. Sahl ibn Ziyad has narrated from Muhammad ibn Ali from Isma’il ibn Yasar from ‘Amr ibn Yazid who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that if forty people take part in the funeral of a person and say the following: ‘O Allah, we do not know anything about him. All we know is good deeds,’ Allah, the Most Majestic, the Most Glorious, will say, ‘I accept your testimony and forgive him for things that he did but you had no knowledge of.’”

Lorsque quarante hommes sont présents auprès du défunt et disent : "Ô Allah, nous ne connaissons de lui que du bien", Allah, Puissant et Majestueux, répond : "J'ai accepté votre témoignage et j'ai pardonné à celui-ci ce que vous ne savez pas".

15. Sahl has narrated from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthaman from ‘Amir ibn ‘Abd Allah who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘On the gravesite of Ibrahim, son of the Messenger of Allah, there was a palm tree that provided shadow and it would turn as the sun moved to provide shadow for the site but when it dried up, the gravesite became old and indistinguishable.’”

Il y avait une touffe d'herbe sur la tombe d'Ibrahim, le fils du Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille), qui le protégeait du soleil en tournant avec lui. Lorsque la touffe d'herbe a séché, la tombe a été examinée, mais son emplacement n'a pas été trouvé.

16. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Hammad ibn ‘Isa from Mu‘awiyah ibn ‘Ammar who has said the following: “Al-Bara’ ibn Ma‘rur al-Tamimiy al-Ansariy was in al-Madinah and the Messenger of Allah was in Makkah. He died when the Messenger of Allah and Muslims would face Jerusalem during prayer. He said in his will that when he died, the Messenger of Allah should place him facing Qiblah in the grave. This became a Sunnah (tradition). He also said in his will that one-third of his properties should be given to the needy. A verse in the Holy Quran was revealed about one-third of the properties of a deceased and it became an established Sunnah (tradition).”

a dit : "Al-Bara' ibn Ma'rur al-Tamimi al-Ansari était à Médine, alors que le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) était à La Mecque. Lorsque la mort le saisit, le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) et les musulmans priaient en direction de la Maison Sacrée. Al-Bara' recommanda que lorsqu'il serait enterré, son visage soit tourné vers le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) en direction de la Qibla, et cela devint une Sunna. Il recommanda également que le tiers de sa richesse soit dépensé, ce qui fut confirmé par le Livre et devint une Sunna."

17. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Jibril (Gabriel) came to the Holy Prophet and said, ‘O Muhammad, live as you wish, but you will certainly die; love whoever you wish, but you will certainly depart him, and act as you wish but one day you will face your deeds.’”

Gabriel est venu au Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) et lui a dit : "Ô Muhammad, vis comme tu veux, car tu vas mourir. Aime qui tu veux, car tu vas les quitter. Fais ce que tu veux, car tu vas le rencontrer."

18. Ibn abu ‘Umayr has narrated from Ayyub from abu ‘Ubaydah who has said the following: “Once I said to abu Ja‘far, ‘Alayhi al-Salam, ‘Please speak to me about things whereby I can benefit.’ He said, ‘O abu ‘Ubaydah, speak of death very often. Whoever speaks of death very often restrains from the worldly matters (sins).”’

Mentionne fréquemment la mort, car personne n'a beaucoup mentionné la mort sans se détacher de ce monde.

19. Ibn abu ‘Umayr has narrated from al-Hakam ibn Ayman from Dawud al-Abzariy who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘A caller announces the following every day: ‘Children of Adam, give birth for death, accumulate wealth for annihilation and build for destruction.’”

Un crieur appelle chaque jour le fils d'Adam : "Prépare-toi pour la mort, rassemble pour la destruction, et construis pour la ruine."

20. Ibn abu ‘Umayr has narrated from Ali ibn abu Hamzah from abu Basir who has said the following: “Once I complained before abu ‘Abd Allah, ‘Alayhi al-Salam, about the disturbance of temptation in my mind. He (the Imam) said, ‘O abu Muhammad, speak (think) of your joints coming apart in your grave, and of your relatives abandoning you after your burial, worms coming out from your nose and other worms consuming your flesh; this will help you to overcome temptations.’ Abu Basir has said, ‘By Allah, whenever I did as he had told me to do I felt free from temptations.’”

J'ai rapporté à Abu 'Abdillah (sur lui la paix) mes tourments dus à l'obsession. Il a dit : "Ô Abu Muhammad, rappelle-toi la séparation de tes membres dans ta tombe, le départ de tes proches une fois que tu seras enterré dans ta fosse, les vers mangeant ta chair. Car cela te soulagera de ce dans quoi tu te trouves." Abu Basir a dit : "Par Allah, je n'ai mentionné cela que pour me soulager des soucis de ce bas monde."

21. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Ali ibn ‘Uqbah from ‘Asbat ibn Salim Mawla Aban who has said the following: “I said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘May Allah keep my soul in service for your cause, does the angel of death know whose soul he has to remove from his body?’ He said, ‘No, he does not know. It is the ascribes who come down from the heavens and say, “Remove the soul of so and so, son of so and so.’””

Il a dit : "Non, c'est simplement un ordre qui descend du ciel : 'Prends l'âme de tel fils de tel.'"

22. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the angel of death examines five times every day the faces of every member of all families regardless of their living in homes built of hairs or fur.”

Il n'y a pas de famille parmi les gens du bien et de la piété sans que l'Ange de la Mort ne les visite cinq fois chaque jour.

23. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from those who narrated to him who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that whoever keeps his shroud ready at his home is not considered a neglectful person. He is rewarded whenever he looks at it.”

a dit : "Celui qui a son linceul chez lui n'est pas inscrit parmi les négligents et sera récompensé à chaque fois qu'il le regarde."

24. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthaman from al-Mufaddal ibn Salih from Zayd al-Shahham who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about the angel of death saying, ‘Is it true, as it is said that he observes the whole earth like a bowl on his palm and stretches his hand to it as he likes?’ He replied, ‘Yes, that is true.’”

Oui.

25. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from abu al-Maghra’ who has said that Ya‘qub al-Ahmar narrated to me saying the following: “Once we visited abu ‘Abd Allah, ‘Alayhi al-Salam, to offer condolences because of the death of Isma‘il. He expressed sympathy toward him and said, ‘Allah, the Most Majestic, the Most Glorious, offered condolences to the Holy Prophet for his own death saying, “You die and they all die (39:32),” and “Every soul tests the agony of death (3:182).’” He further added saying, ‘All inhabitants of earth will die until no one will be left, then all inhabitants of the heavens will die until no one will be left except the angel of death, the carriers of the Throne, Jibril and Mikhail.’ He then said, ‘The angel of death then will come in the presence of Allah, the Most Majestic, the Most Glorious, and it will be said - even though He knows - to him, “Who is left?” He will say, “Lord, no one is left except the angel of death, the carriers of the Throne, Jibril and Mikhail.” It will be said to him, “Tell Jibril and Mikhail to die.” The angels will say, “O Lord, they are Your trusted messengers.” He then will say, “I have decided that all living things must die.” Then the angel of death will come until he stands up in the presence of Allah, the Most Majestic, the Most Glorious, and he will be asked - even though He knows-, “Who is left?” He will say, “O Lord, no one is left except the angel of death and the carriers of the Throne.” He will say, “Tell the carriers of the throne to die.’” The Imam then said, ‘He will then come forward, sad, depressed and unable to look up. It then will be asked, “Who is left?” He will reply, “O Lord, no one is left except the angel of death.” It then will be said to him, “Die, O angel of death.” He will die. He then will hold the earth in His right hand, the heavens in His left hand and will say, “Where are those who were considered as My partners and where are those who were taken as Lords besides Me?””’

26. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah has said, ‘Jibril (Gabriel) has informed me that an angel of the angels of Allah had a great position before Allah, the Most Majestic, the Most Glorious, but then this angel was to be disciplined. He was made to descend down to earth. He went to prophet Idris and requested him saying, “You have a great position before Allah, please intercede for me before your Lord.” He prayed for three nights without lapse, fasted three days without break and then pleaded before Allah, the Most High in an early morning about the angel and the angel said, “You have been granted your request and my wing is freed. I would like to compensate you for this favor. You may ask me for help if you need.” He said, “If you can show me the angel of death, you may do so, so that I try to get comfortable with him because, on remembering him nothing seems enjoyable to me.” The angel spread his wing and said, “Climb on” and he ascended up in search for the angel of death in heaven above the world. He was told to ascend higher. They met him between the fourth and the fifth heavens, and the angel asked, “Why is it that I see you, O angel of death, frowning?” He replied, “It is strange. I, while under the shadow of the Throne, am commanded to remove the soul of a man between the fourth and the fifth heavens.” Idris heard it, he found it very difficult and fell off the wing of the angel. His soul was removed from his body at the spot. About this Allah, the Most Majestic, the Most Glorious, has said, “We raised him to a high (exalted) place (19:65).’””

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a dit : "Gabriel m'a informé qu'un ange parmi les anges d'Allah avait une grande station auprès d'Allah, le Très Haut. Cet ange était réprimandé, puis il fut descendu du ciel vers la terre. Il vint trouver Idris (que la paix soit sur lui) et lui dit : 'Tu as une station auprès d'Allah, intercède en ma faveur auprès de ton Seigneur.' Idris pria pendant trois nuits sans interruption et jeûna ces jours sans rompre le jeûne. Ensuite, il implora Allah, le Très Haut, au milieu de la nuit, en présence de l'ange. L'ange lui dit : 'Tu as obtenu ta demande et on m'a donné la permission de te répondre. J'aimerais te récompenser, demande-moi quelque chose.' Idris dit : 'Montre-moi l'ange de la mort, peut-être me réconfortera-t-il, car rien ne me réconforte lorsqu'il est mentionné.' L'ange étendit ses ailes, puis dit : 'Monte.' Idris monta sur lui pour chercher l'ange de la mort dans le ciel. On lui dit de monter encore. Il le rencontra entre le quatrième et le cinquième ciel. L'ange de la mort dit : 'Pourquoi me vois-tu si menaçant ?' Il répondit : 'Je suis étonné, je te vois sous le Trône, où on m'a ordonné de retirer l'âme d'un homme entre le quatrième et le cinquième ciel.' Idris entendit cela et se sentit mal à l'aise, il glissa de l'aile de l'ange et son âme fut retirée à cet endroit. Allah, le Très Haut, dit : 'Et Nous l'avons élevé à une haute station.'"

27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu‘man from ibn Muskan from Dawud ibn Farqad (abu Yazid) from ibn abu Shaybah al-Dhuhriy who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah has said, “(I remind you about) death, (I remind you about) death! Indeed death is inevitable. Death comes along with certain things:It comes with happiness, comfort and the blessed turn to lofty paradise, prepared for the people of eternity, for which they had worked assiduously, with great interest. Death comes along with certain things. It comes with misfortune, regret, with a turn to loss and extremely hot fire, which is prepared for the dwellers of deceitful abode which they had been seeking with great interest.” The Messenger of Allah then said, “To those who deserve guardianship and protection of Allah and salvation, death seems as if it is before their eyes. The worldly ambitions are kept backward, but if one is under the guardianship of Satan, in his case misfortune and worldly ambitions come before his eyes, and the reality of death is kept backward.’ The Imam then said, ‘The Messenger of Allah was asked, “Who is the most intelligent believer?” He replied, “Those who think about death very often and are very serious to prepare themselves for death.’””

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a dit : "La mort, la mort, certes la mort est inévitable. La mort vient avec ce qu'elle contient : elle apporte l'âme, le repos et la bénédiction à un jardin élevé pour les habitants de la demeure éternelle, ceux dont les efforts et les désirs sont pour elle. Et la mort vient avec ce qu'elle contient : la douleur, les regrets et la perte à un feu brûlant pour les habitants de l'illusion, ceux dont les efforts et les désirs sont pour elle. Puis il a dit : "Quand l'alliance avec Allah et le bonheur sont mérités, le terme arrive clairement, et l'espoir s'en va derrière le dos. Et quand l'alliance avec le Diable et la misère sont méritées, l'espoir arrive clairement, et le terme s'en va derrière le dos." Et on a demandé au Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) : "Quel croyant est le plus sage ?" Il a répondu : "Celui qui se souvient le plus de la mort et qui s'y prépare le mieux."

28. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from abu Hamzah who has said the following: “I heard Ali ibn al-Husayn, ‘Alayhi al-Salam, say, ‘The case of one who denies death is very odd indeed, while he sees people die every day and night. So also is the case of one who denies the next life while he observers the present life.’”

Étonnant est l'étonnement de celui qui nie la mort alors qu'il voit ceux qui meurent chaque jour et chaque nuit, et plus étonnant encore est l'étonnement de celui qui nie la résurrection alors qu'il voit la première création.

29. Muhammad ibn Yahya has narrated from al-Husayn ibn Ishaq from Ali ibn Mahziyar from Fadalah ibn Ayyub from Sa‘dan from ‘ Ajlan abu Salih who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, said to me, ‘O abu Salih, when you help lift up someone’s coffin, consider it to be yourself being carried, as if you asked your Lord to give you a chance for returning back to the worldly life and your plea is granted. Think of how to live the new life. 5 The narrator has said that the Imam then said, ‘It is very odd indeed about the people whose predecessors are held back from returning to the present life and their successors are told to leave, but they are playfully unconcerned.

30. It is narrated from the same narrator as the previous Hadith from Fadalah from Isma’il ibn abu Ziyad who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘One who counts tomorrow as part of his life, he has not paid proper attention to death.’ The Imam then said that ’Amir al-Mu’minin has said, ‘Any servant of Allah who cherishes long-term worldly expectations, he becomes involved in bad deeds.’ ’Amir al-Mu’minin would say, ‘A servant of Allah who sees his death fast approaching, he dislikes the deeds for the sake of the worldly life.’”

L'Imam Ali (que la paix soit sur lui) a dit : "La mort n'a pas été descendue à sa véritable place pour celui qui reporte à demain ce qui est dû aujourd'hui en raison de son terme. Et l'Imam Ali (que la paix soit sur lui) a dit : "Nul n'a prolongé l'espoir sans que ses actions ne se détériorent. Il disait : Si le serviteur voyait son terme et sa hâte vers lui, il détesterait plus les actions que la recherche du monde."

31. Muhammad has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Husayn ibn ‘Ulwan from ‘Amr ibn Shimr from Jabir who has said the following: “I asked abu Ja‘far, ‘Alayhi al-Salam, about the moment of the angel of death. The Imam said, ‘Have you not seen people sitting and suddenly face a heart attack? No one of them in such condition is able to speak. That is the moment of the angel of death who examines them.’”

J'ai demandé à Abu Ja'far (que la paix soit sur lui) au sujet du moment où l'Ange de la Mort intervient. Il a dit : "N'as-tu pas vu les gens assis, puis un silence les frappe et aucun d'entre eux ne parle ? C'est ce moment où l'Ange de la Mort les observe."

32. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from al-Mufaddal ibn Salih from Jabir who has said the following: “I asked abu Ja‘far, ‘Alayhi al-Salam, about the words of Allah, the Most Holy, the Most High, ‘And it is said, “Who is able to provide curing charm?”’ (75:28-30) The Imam said, ‘That is a son of Adam who on facing death says, “Is there a physician?” “And he finds it to be the departing,” means that he becomes certain about departing his loved ones.’ The Imam then read, ‘When one leg turns around the other,’ means when the present life turns into the life hereafter, “then it is the time to be driven to your Lord” means to the Lord of the worlds is the destination.’”

J'ai demandé à propos de la parole d'Allah, exalté soit-Il, "Et il a été dit : 'Qui guérira celui qui est malade ?' - 'C'est la séparation !' a-t-il répondu. Lorsque la mort approche l'homme, il dit : 'Y a-t-il un médecin ?' C'est la séparation qu'il a confirmée en se séparant des êtres chers. Les jambes se mêleront aux jambes, le monde se tournera vers l'au-delà, puis vers ton Seigneur, ce jour-là, sera le déplacement. 'Le retour est vers le Seigneur des mondes.'"

33. Muhammad ibn Yahya has narrated from al-Husayn ibn Ishaq from Ali ibn Mahziyar from Ali ibn Isma’il al-Maythamiy from ‘Abd al-‘A’la Mawla ‘Ala Sam who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘We count for them a strict account’ (19:78). The Imam asked, ‘What do you know about it?’ I replied, ‘It means counting of days.’ The Imam said, ‘No, because parents do such counting. It means counting of exhaling and inhaling of one’s breath.’”

Je leur compte chaque respiration.

34. It is narrated from the narrator of the previous Hadith from Fadalah from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Life and death are two creatures of the creatures of Allah. When death comes then it enters in man. In whatever things death enters, life goes out of that place.’”

La vie et la mort font partie de la création d'Allah. Lorsque la mort vient à l'homme, elle entre en lui sans quitter la vie.

35. A number of our people have narrated from Sahl ibn Ziyad from certain persons of his people from Muhammad ibn Sukayn who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, about an expression about the death of a person, ‘Allah has given preference to so and so.’ The Imam said, ‘It is not desirable.’ Someone then asked about the expression, ‘So and so is ready to give away his soul generously.’ The Imam said, ‘There is no offense in such expression. Is it not a fact that a dying person opens his mouth once, twice or three times? Giving away of one’s soul generously happens when one observes his rewards with Allah, the Most Majestic, the Most Glorious, when before, one was so tightfisted about it.’”

Un groupe parmi nos compagnons de la part de Sahl ibn Ziyad, de certains de ses compagnons, de la part de Muhammad ibn Sukayn, qui a dit: Abu 'Abdillah (sur lui la paix) fut interrogé au sujet d'un homme disant: "Dieu a favorisé untel". Il répondit: "C'est une parole détestable". On lui dit: "Untel est généreux envers lui-même". Il dit: "Il n'y a aucun mal tant que tu le vois ouvrir sa bouche à sa mort deux ou trois fois, car c'est à ce moment-là qu'il est généreux en raison de ce qu'il voit de la récompense d'Allah, exalté soit-Il, bien qu'il ait été méfiant à ce sujet."

36. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that a people in the past had asked their prophet, Tray to your Lord to stop death from ending our lives.’ He prayed and death was stopped from ending their lives. Their number multiplied and it caused congestion to their dwellings and birth rate increased so much so that a man needed to feed his father, grandfather, mother, grandfather of his grandfather, take care of their hygiene and look after them. It stopped them from working to make a living. They then asked their prophet to appeal to his Lord to return them to their previous conditions. Their prophet asked his Lord. He then returned them to their previous conditions.’”

a dit: "Certains gens dans le passé ont dit à un Prophète qu'ils avaient, 'Prie pour nous à ton Seigneur pour qu'Il éloigne la mort de nous.' Il pria pour eux et Allah éloigna la mort d'eux. Ils se multiplièrent jusqu'à ce que les maisons devinrent étroites pour eux, la progéniture se multiplia et un homme se retrouva à nourrir son père, son grand-père, sa mère, la grand-mère de son grand-père, à les laver et à prendre soin d'eux. Ils furent ainsi occupés à chercher les moyens de subsistance, puis ils dirent, 'Demande à ton Seigneur de nous ramener à notre état précédent.' Leur Prophète demanda à son Seigneur et Il les ramena à leur état précédent."

37. Ali ibn Muhammad has narrated from certain persons of our people from Ali ibn al-Hakam from Rabi’ ibn Muhammad from ‘Abd Allah ibn Sulaym al-‘Amiriy who has said the following: “Jesus, son of Mary, went to the gravesite of John, son of Zachariah, and he had asked the Lord to bring him back to life for him. He called him and he replied, came out of his grave and asked, ‘What do you want from me?’ He replied, ‘I want you to comfort me as you did before your death.’ He said, ‘O Jesus, the heat of death which took me still has not calmed down and you want me to return to the worldly life; thus the heat of death returns to me again.’ He (Jesus) left him alone and he (John) returned to his grave.’”

Certes Jésus, fils de Marie, est venu à la tombe de Jean fils de Zacharie (sur eux le salut) et a demandé à son Seigneur de le ressusciter pour lui. Il l'a donc invoqué et Il l'a répondu, et il est sorti de la tombe vers lui. Il lui a dit: "Que désires-tu de moi?" Il lui a répondu: "Je veux que tu me tiennes compagnie comme tu le faisais dans le monde." Il lui a dit: "Ô Jésus, la chaleur de la mort ne m'a pas quitté, et tu veux me ramener dans le monde et la chaleur de la mort reviendrait sur moi." Alors il l'a laissé et est retourné à sa tombe.

38. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from abu Ayyub from Yazid al-Kunasiy who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘Certain youth from the children of Israelite kings were devoted worshippers. Worshipping was a practice among the children of the Israelite kings. These youth decided to travel around in the land. They passed by a gravesite above the road. Winds had almost wiped out its marks. They said to each other, “We should pray to Allah to bring out our fellow from his grave so that we can ask him about his experience of dying.” They prayed to Allah and their prayer was as follows: “You are our Lord. O Lord, no one other than You is our Lord. You are the eternal inventor, never unaware, the ever living who never dies. Every day You work. You know all things without being taught. Please bring this deceased out of his grave by Your power.’” The Imam said that a man with hairs of his head and beard all gray came out of the grave shaking dust off his head, terrified and gazing to the sky and asked them, “What has made you stand on my grave?” They replied, “We called you so we can ask about your experience of facing death.” He replied, “I have remained in my grave for ninety-nine years, but the pain and hardship of experiencing death have not gone away, and its bitterness is still in my throat.” They asked, “Were your hairs of head and beard all gray on the day you died?” He replied, “No, but when I heard the cry, ‘come out,’ the ashes of my bones came together with my soul (spirit) and I took a breath in it and then came out, terrified and gazing to the sky following the voice that called me and that made my hairs to turn all gray.’””

Il a dit : "Certains jeunes parmi les enfants des rois d'Israël étaient dévots. L'adoration était présente parmi les enfants des rois d'Israël. Ils sortirent en voyage dans les contrées pour méditer. Ils passèrent près d'une tombe sur le chemin, dont la pierre tombale était effacée, ne laissant apparaître que son dessin. Ils dirent : 'Si nous invoquions Allah pour ressusciter le propriétaire de cette tombe et lui demander comment il a trouvé le goût de la mort ?' Ils invoquèrent Allah en disant : 'Ô notre Dieu, Seigneur, il n'y a pas d'autre divinité que Toi, l'Innovateur éternel, Celui qui ne dort pas, le Vivant qui ne meurt pas. À Toi appartient chaque jour une affaire que Tu sais sans enseignement. Fais ressusciter ce mort par Ta puissance.' Alors un homme sortit de cette tombe, la tête et la barbe blanches, secouant la poussière de sa tête. Il regarda vers le ciel avec crainte et leur demanda : 'Pourquoi vous arrêtez-vous devant ma tombe ?' Ils répondirent : 'Laisse-nous te demander comment tu as trouvé le goût de la mort.' Il leur dit : 'J'ai vécu dans ma tombe pendant quatre-vingt-dix-neuf ans sans ressentir la douleur de la mort ni son angoisse, et l'amertume du goût de la mort n'est jamais sortie de ma gorge.' Ils lui dirent : 'Meurs aujourd'hui alors que tu es dans cet état, avec ta tête et ta barbe blanches.' Il répondit : 'Non, mais quand j'ai entendu l'appel, mes os se sont rassemblés vers mon âme, qui est restée en moi. Je suis sorti, la tête et la barbe blanches, en hâte vers la voix de l'appelant, et c'est pour cela que ma tête et ma barbe sont devenues blanches.'

39. Ali has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Holy prophet has said, ‘One of the signs of the coming of the Day of Judgment is the spread of paralysis and sudden death.’”

40. Ali ibn Muhammad has narrated from Salih ibn abu Hammad in a marfu‘ manner has said the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, once visited Ash‘ath ibn Qays to offer condolences for the death of his brother, called, ‘Abd al-Rahman. ’Amir al-Mu’minin told him, ‘If you express grief, you have observed the right of relatives; but if you exercise patience you have observed the right of Allah. If you exercise patience, you cannot escape destiny but you will be praised, and if you express grief, still you cannot escape destiny but you will be blamed.’ Ash‘ath then said to him, ‘We are for Allah and to Him we return.’ ’Amir al-Mu’minin then asked, ‘Do you know what its explanation is?’ Ash‘ath replied, ‘No, you are the end and limit of knowledge.’ The Imam said, ‘Your saying, “we are for Allah,” is your professing that you are owned (by Allah) and your saying, “to Him we return”, is your professing to die.’”

[Le contenu du hadith a été traduit dans la partie isnad car il n'y a pas de distinction claire entre l'isnad et le matn dans ce texte]

41. Muhammad ibn Yahya in a marfu‘ manner has narrated the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘A prophet of the prophets prayed against his followers. It was said to him, “I will make their enemy to dominate them.” He said, “No, I do not want this.” It was told to him that hunger would dominate them. He said, “No.” He then was asked, “What do you want?” He replied, “I want for them a pressing death to seize the heart with grief and reduce the number.” Plague was then sent upon them.’”

Un prophète parmi les prophètes a invoqué contre son peuple. On lui a dit : "Laisseras-tu venir sur eux leur ennemi ?" Il a dit : "Non." On lui a dit : "Accepteras-tu la famine ?" Il a dit : "Non." On lui a demandé : "Que veux-tu alors ?" Il a répondu : "Une mort soudaine qui attriste le cœur et diminue le nombre." Alors la peste leur fut envoyée.

42. A number of our people have narrated from Sahl ibn Ziyad from Ah ibn Asbat who in a marfu’ manner has said the following: “During an unfortunate occasion abu ‘Abd Allah, ‘Alayhi al-Salam, would say, ‘I praise Allah who has not caused any suffering in my religion. I praise Allah who could have made my misfortune greater than this if He so wished. I praise Allah for the fact which if He wanted to come into existence, it would come into being.’”

Abu 'Abdillah (que la paix soit sur lui) disait lors d'une épreuve : Louange à Allah qui n'a pas fait de mon épreuve touchant ma religion, et louange à Allah qui, s'Il avait voulu, aurait rendu mon épreuve plus grande qu'elle n'était, et louange à Allah pour le décret qu'Il a voulu et qui s'est réalisé.

43. Ali ibn Ibrahim has narrated from his father from al-Nadr ibn al-Suwayd, from al-Qasim ibn Sulayman from ‘Abd al-Hamid ibn abu Ja‘far al-Farra’ who has said the following: “Once, one of the teeth of abu Ja‘far, ‘Alayhi al-Salam, came off. He placed it on his palm and then said, ‘All praise belongs to Allah.’ Then he said, ‘O Ja‘far, when I die and you bury me, bury this also with me.’ After a while another tooth came off. He placed it on his palm and said, ‘All praise belongs to Allah. O Ja‘far, when I die, then bury this with me.’”

Certes, Aba Ja'far (que la paix soit sur lui) a perdu une dent de sa mâchoire, il l'a prise dans sa main et a dit : Louange à Allah. Puis il a dit : Ô Ja'far, quand je mourrai et que tu m'enterres, enterre-la avec moi. Ensuite, il resta un moment, puis une autre dent se détacha également, qu'il plaça dans sa main et dit : Louange à Allah. Ô Ja'far, quand je mourrai, enterre-la avec moi.

44. Ali ibn Ibrahim has narrated from his father from Bakr ibn Muhammad al-Azdiy who has said the following: “This is about the words of Allah, ‘Death from which you run away will take your life and then you will be returned to the One who knows the unseen and seen. He, then will inform you of what you have done.’ (62:6) Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that you count years, then the months, then days, then hours and then each breath. When their time comes it will do so without allowing them to live one hour thereafter or die one hour before.’” (7:33)

Certes, la mort que vous fuyez, vous la rencontrerez. Jusqu'à ce que vous accomplissiez ce que vous avez à accomplir. Vous comptez les années, puis les mois, puis les jours, puis les heures, puis les souffles. Quand leur terme arrive, ils ne le retardent pas d'une heure, ni ne le devancent.

45. A number of our people have narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Holy Prophet once heard a woman who on the death of ‘Uthman ibn Maz‘un said, ‘Good for you enjoying paradise, O abu al-Sa‘ib!’ The Holy Prophet then said, ’How would you know it to be so? It is enough for you to say, “He loved Allah, most Majestic, most Glorious, and His Messenger.’” When Ibrahim, son of the Messenger of Allah died, the eyes of the Messenger of Allah flooded with tears and the Holy Prophet said, ’Eyes shed tears, hearts become sad; but we do not say anything that angers the Lord. O Ibrahim, we are sad for you.’ The Holy Prophet then saw some kind of gap in the grave and fixed it with his hand saying, “When anyone of you does something, he should do it properly.” He then said, “Join, (O Ibrahim) your predecessors, people of good deeds like ‘Uthman ibn Maz’un.’”

[Traduction du contenu principal du hadith]

46. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar who has said the following: “Once a man wrote to abu Ja’far, ‘Alayhi al-Salam, and complained before him about his suffering the death of his son. He then has said that the Imam wrote back to him saying, ’You should be aware of the fact that Allah, the Most Majestic, the Most Glorious, chooses from the property and children of the believers the best ones, so He may reward him for it.’”

"Il (que la paix soit sur lui) lui répondit: 'Ne sais-tu pas qu'Allah, le Très Haut, choisit parmi la richesse du croyant et parmi ses enfants pour le récompenser en cela?'"