Départ de Mina le Premier et le Dernier

2. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from abu al-Faraj from Aban ibn Taghlib who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, if a man can send his luggage and traveling materials ahead before his departure. He (the Imam) said, ‘No, is he, who sends his luggage and so on ahead, not afraid that Allah, most High, can hold him back. However, he may keep back whatever he wants from entering Makkah.’ I then asked, ‘Can one, for fear of forgetfulness, perform the acts of his Hajj quicker, in commencing (Talbiyah) and ending (coming out of the state of Ihram)?’ He (the Imam) said, ‘It is not harmful.’”

J'ai demandé à Aban ibn Taghlib : "Est-ce qu'un homme doit avancer son animal et sa charge avant les autres?" Il a répondu : "Non, car celui qui avance sa charge risque qu'Allah l'arrête. Cependant, il peut en laisser ce qu'il veut. Il ne doit pas entrer à La Mecque." J'ai dit : "Est-ce que je me hâte pour ne pas oublier d'accomplir mes rites alors que je les commence dès que le croissant de lune est visible et que la période de pénalité est terminée?" Il a répondu : "Il n'y a pas de mal."

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you like to depart in the first two days, you cannot depart before Zawal (declining of the sun toward the west at noontime). If you delay until the last days of tashriq, which is the day of departure, then it does not matter in whatever hour you depart or throw pebbles, before or after Zawal (declining of the sun toward the west at noontime). When you depart and arrive in al-Hasabah which is Batha’, you may disembark there for a little while.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘My father, ‘Alayhi al-Salam, would disembark there; then depart and enter Makkah without staying there for the night.’”

Il a dit : "Si tu veux partir en campagne pendant deux jours, il ne t'est pas permis de partir en campagne avant que le soleil ne se soit couché. Et si tu tardes jusqu'aux derniers jours de Tashriq (les jours de fête), et c'est le jour de la dernière campagne, alors tu n'as pas à t'inquiéter de l'heure à laquelle tu as fait la campagne et jeté les cailloux avant ou après le zawaal (moment où le soleil passe son zénith). Et lorsque tu fais la campagne et que tu arrives à Al-Hasbah (la plaine), qui est Al-Bat'hah, si tu veux y descendre un peu, alors Abu 'Abdillah (que la paix soit sur lui) a dit : Mon père la descendait, puis il la portait et entrait à La Mecque sans y passer la nuit."

4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar and Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Whoever departs earlier in the second day he cannot do so before Zawal (declining of the sun toward the west at noontime), and if it becomes evening he must stay for the night, instead of departing.”

qui a dit : "Celui qui se hâte sur deux jours, qu'il ne parte pas avant que le soleil ne se couche, car s'il est rattrapé par la nuit, il passera la nuit sans partir."

5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The Imam must perform Salat (prayer) of al-Zuhr on the day of departure.’”

L'imam prie le Dhuhr le jour de la mobilisation à La Mecque.

6. Ali ibn Ibrahim has narrated from his father from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not harmful to depart in the first chance for departure, then stay in Makkah.’”

Il n'y a pas de mal à ce qu'un homme se mette en route lors de la première levée des troupes, puis qu'il s'installe à La Mecque.

7. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you like to depart during the first chance for departure to stay in Makkah it is not harmful.’ He (the Imam) said, ‘When night falls after the first chance for departure then you must stay in Mina’; you cannot go out until morning.”’

Quand tu te lances dans la première phase de la retraite (nafar) et que tu veux rester à La Mecque, il n'y a aucun mal à cela. Et si la nuit survient après la première phase de la retraite, reste à Mina et ne quitte pas cet endroit jusqu'au matin.

8. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja’far from Ayyub ibn Nuh who has said the following: “I once wrote to him (the Imam), ‘Alayhi al-Salam, saying, ‘Our people disagree on the issue of departure. Certain ones among them say that on the last day of departure, it is better to depart after Zawal (declining of the sun toward the west at noontime), and others say that it is before Zawal.’ He (the Imam) wrote in answer, ‘Did you not know that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed Salat (prayer) of al-Zuhr and al-‘Asr in Makkah? This could not have happened without his departing before Zawal.’”

Nos compagnons ont divergé à notre sujet. Certains disent que le départ le jour de la Résurrection après le zénith est meilleur, et d'autres disent avant le zénith. Alors [l'imam] a écrit en réponse : Sais-tu que le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille) priait le Dhuhr et l'Asr à La Mecque et cela ne se faisait que lorsque le départ avait eu lieu avant le zénith.

9. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from Ali ibn Asbat from Sulayman ibn abu Zaynabah from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘My father, ‘Alayhi al-Salam, would say, “Had there been a road to my home from Mina’ I would not enter Makkah.’””

Mon père disait: "Si j'avais un chemin de Mina à ma maison, je n'entrerais pas à La Mecque."

10. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad al-Qasaniy all from al-Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqariy from Sufyan ibn ‘Uyaynah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a man once asked my father after returning from al- Mawqaf, ‘Do you think Allah will leave all these creatures in hopeless condition?’ My father said, ‘Whoever stays in this station, Allah forgives them, regardless of their being believers or unbelievers. However, forgiveness for them is of three kinds. There is forgiveness in favor of a believer of his past and future sins and his freedom from fire as is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “Lord, grant us goodness in this word, grant us goodness in the next life and protect us against the torment of the fire. These will have a share of what they have done and Allah is quick in accounting.” (2:200-201) There are those of them whose past sins Allah forgives. He has said, “Do good in the rest of your life.” Allah, the Most Majestic, the Most Glorious, has said, “Those of them who leave earlier during the two days have not committed any sins. Those who leave after the two days also have not committed any sins,” (2:203) meaning those who die before leaving have not committed any sins and those who leave later have not committed any sins if they maintain piety in the matters of major sins. Muslims in general (non-Shi`a) say, “Those who leave during the two days have not committed any sins, meaning leaving Mina’ with the first departing people, and those who leave later have not committed any sins, meaning they have not committed any sins if they maintain piety in the matter of hunting.” Do you think Allah prohibits hunting after making it lawful as is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “When you are free of the restrictions of Ihram you may hunt.” (5:3) It is in the interpretations of non-Shi`a Muslims that when you are free of the restrictions of Ihram you must not hunt. “There is the unbeliever who has attended al-Mawqaf (station of the pilgrims) for worldly reasons. Allah forgives his past sins, if he repents from the sin of paganism for his future. He will receive his reward and he will not be left hopeless of the reward of his staying at this station if he does not commit any sins. This is said in the worlds of Allah, the Most Majestic, the Most Glorious, “Those who want the worldly life and its ornaments We recompense them for their deeds in this world and will not suffer any loss therein. They will not have anything in the next life except fire. Their deeds will become void and their deeds will turn into falsehood.’”” (11:15-16)

Un homme a demandé à mon père après être parti du lieu de rassemblement, et il a dit : "Penses-tu que Dieu décevra toute cette création ?" Mon père a répondu : "Personne n'a jamais été présent à ce rassemblement sans que Dieu ne lui pardonne, qu'il soit croyant ou mécréant, sauf qu'ils seront jugés sur trois niveaux : un croyant, Dieu lui pardonnera ses péchés passés et futurs, et le libérera du Feu. C'est comme Sa parole : 'Seigneur, donne-nous une belle part ici-bas, ainsi qu'une belle part dans l'au-delà, et protège-nous du châtiment de l'Enfer.' Ceux-là auront leur part de ce qu'ils auront acquis. Dieu est prompt à régler les comptes. Et parmi eux, ceux à qui Dieu pardonnera leurs péchés passés, et on leur dira : 'Fais le bien pour ce qui te reste de ta vie.' C'est comme Sa parole : 'Celui qui précipite en deux jours, il n'y a pas de péché sur lui, et celui qui tarde, il n'y a pas de péché sur lui', cela signifie que celui qui meurt avant que deux jours ne s'écoulent, il n'y a pas de péché sur lui, et celui qui tarde, il n'y a pas de péché sur lui, pour celui qui évite les grands péchés. Quant aux gens ordinaires, ils disent : 'Celui qui précipite en deux jours, il n'y a pas de péché sur lui', cela signifie dans le premier groupe, et celui qui tarde, il n'y a pas de péché sur lui, cela signifie pour celui qui évite la chasse. Tu vois que la chasse est interdite par Dieu après qu'Il l'a permise, comme dans Sa parole : 'Et quand vous êtes en état de sacralisation, alors chassez.' Et dans l'interprétation des gens ordinaires, cela signifie : 'Et quand vous êtes en état de sacralisation, alors évitez la chasse.' Celui qui se tient à ce rassemblement comme une parure de la vie d'ici-bas, Dieu lui pardonnera ses péchés passés s'il se repent du polythéisme pour ce qui lui reste de sa vie, et s'il ne se repent pas, il recevra sa récompense et ne sera pas privé de la récompense de ce rassemblement. C'est comme Sa parole : 'Celui qui désire la vie d'ici-bas et sa parure, Nous leur paierons leurs actions ici-bas sans en diminuer le moindre montant. Ceux-là auront dans l'au-delà seulement le Feu, et ce qu'ils auront fait ici-bas sera vain et ce qu'ils auront fait sera nul.'

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Muhammad ibn al-Mustanir who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘Whoever, engages women in the state of Ihram cannot depart during the first chance for departure.’ According to another Hadith it applies to hunting also.”

Celui qui approche les femmes pendant son ihram ne doit pas participer à la première mobilisation, et dans une autre narration, la chasse également.

12. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Mu‘awiyah ibn Wahab from ‘Isma’il ibn al-Najih al-Rammah who has said the following: “During one of the nights we were with abu ‘Abd Allah, ‘Alayhi al-Salam, in Mina’. He (the Imam) asked, ‘What do these people say about, “Those who depart in the second day for departure, there is no sin on them and those who delay, there is no sin on them?”’ (2:203) We replied, ‘We do not know.’ He (the Imam) said, ‘Yes, they say that those of the people of wilderness who depart in a hurry have not committed a sin, and those of the people of the cities who delay have not committed a sin.’ It is not as they say it is. Allah, most glorious is whose praise has said, “On those who depart earlier in the second day for departure, there is no sin.” You must take notice; there no sin remains on those who leave early as well as on those who delay. You must take notice that no sin remains on them. They are only those ones who maintain piety before Allah. This applies to you only. People are the crowd and you are the ones who have performed al-Hajj.’” (Fatwa best explains Hadith 11 of this Chapter and all of the following Chapter)

Nous étions avec Abi Abdullah à Mina, une nuit parmi les nuits. Il a dit : "Que disent-ils à propos de celui qui précipite les actes pendant deux jours ? Il n'y a pas de péché sur lui. Et celui qui retarde, il n'y a pas de péché sur lui." Nous avons dit : "Nous ne savons pas." Il a dit : "Oui, ils disent : Celui qui précipite parmi les habitants des campagnes, il n'y a pas de péché sur lui. Et celui qui retarde parmi les habitants des villes, il n'y a pas de péché sur lui. Mais ce n'est pas comme ils disent." Allah, exalté soit-Il, a dit : "Celui qui précipite pendant deux jours, il n'y a pas de péché sur lui. Oui, il n'y a pas de péché sur lui. Et celui qui retarde, il n'y a pas de péché sur lui. Oui, il n'y a pas de péché sur lui. Pour celui qui craint. Cela est seulement pour vous, et les gens sont divers, et vous êtes les pèlerins."