L'Invasion de Tubba‘ et du Peuple de l'Éléphant contre la Maison ; ‘Abd al-Muttalib Creuse le Puits de Zamzam, Quraysh Détruit la Ka‘bah et la Reconstruit, et Hajjaj Détruit la Ka‘bah et la Reconstruit

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from Muhammad ibn Humran and Hisham ibn Salim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the Ethiopian king came with elephants to destroy the Ka‘bah, they passed by the camels of ‘Abd al-Muttalib and took them for themselves. ‘Abd al-Muttalib went to the king, asking him to release his camels. He asked permission for a meeting, which was granted. He (the king) was informed that he (‘Abd al-Muttalib) is the chief honorable man of Quraysh, an intelligent and kind man. The king received him honorably and allowed him to sit very near to the king. He then said to his translator, ‘Ask him what he needs?’ He (‘Abd al- Muttalib) said, ‘Your people when passing by my camels have taken them away. I like you to return them to me.’ He (the Imam) said, ‘The king was surprised because of what he had asked, “Return my camels to me.” He said, ‘You think he is the chief of Quraysh and a very intelligent man. He neglects asking me to change my decision about his house of worship. Had he asked me to return back and change my decision I would have done so for his sake/ The translator informed him (‘Abd al- Muttalib) of what the king had said. ‘Abd al-Muttalib said, “This house has an owner who protects it. I ask you to release my camels because I need them.” The king ordered the release of his camels and ‘Abd al-Muttalib returned back. On the way, he saw the elephant on the border of the Sacred area. He said to the elephant, “O Mahmud.” The elephant moved its head in response. He asked, “Do you know why they have brought you?” The elephant with its head said, “No, I do not know.” He said, “They have brought you to destroy the house of your Lord with you. Will you destroy it?” The elephant with its head said, “No, I will not do so.” He (the Imam) said, ‘’Abd al-Muttalib then left. They brought the elephant to enter the Sacred area, but when on the edge of the Sacred area, it refused to enter/ They tried to force it but it refused to enter. They took the elephant in a circle around the Sacred area. On every point that they tried to force it to enter, it refused to do so and it did not enter. Allah then sent birds like swallows with stones in their beaks of the size of beans or so, and when on top of the head of a man, they released the stone and it pierced all the way down to come out of his anus. It continued until no one was left from them except one man, who fled and kept telling people about what he had seen. Suddenly one of those birds arrived above him. He raised his head and said, “This is one of them.” The bird came closer over his head and released the stone which pierced down all the way to come out from his anus and he died/”

Lorsque l'homme des Abyssins s'approcha de l'éléphant pour détruire la Kaaba, ils passèrent devant des chameaux appartenant à Abd al-Muttalib. Ils les réclamèrent, et Abd al-Muttalib se tourna vers leur propriétaire pour lui demander de les lui rendre. Il lui demanda la raison de sa demande, et Abd al-Muttalib répondit qu'il voulait les récupérer car ses compagnons les avaient réclamés. L'homme des Abyssins fut étonné de sa demande et lui rendit les chameaux. Puis Abd al-Muttalib lui parla du roi, et l'homme des Abyssins lui dit qu'il avait demandé le retour de ses chameaux par nécessité. Abd al-Muttalib ordonna de les lui rendre. Abd al-Muttalib se dirigea vers l'éléphant et lui demanda pourquoi il était venu. L'éléphant secoua la tête pour dire non. Abd al-Muttalib lui demanda s'il était venu pour détruire la Maison de son Seigneur, et l'éléphant secoua la tête pour dire non. Abd al-Muttalib se retira, et ils amenèrent l'éléphant pour entrer dans le Haram. Lorsqu'il atteignit le bord du Haram, il refusa d'entrer. Ils le frappèrent, mais il refusa. Ils le dirigèrent vers toutes les directions du Haram, mais il refusa d'entrer. Alors Allah envoya sur eux des oiseaux portant des pierres comme de l'orge, qui les lançaient sur eux. Une pierre de la taille d'une lentille ou similaire, visait la tête de chaque homme, puis sortait de son derrière, jusqu'à ce qu'il ne reste plus personne, sauf un homme qui s'enfuit et raconta aux gens ce qu'il avait vu. Lorsqu'un oiseau de ceux-là apparaissait, il levait la tête et disait : "Cet oiseau est de ceux-là." Les oiseaux continuèrent à le viser jusqu'à ce qu'ils atteignent sa tête, puis ils la lâchèrent sur lui, et elle sortit de son derrière, et il mourut.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sa‘id ibn ‘Abd Allah al-’A‘raj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that during the days of ignorance Quraysh had destroyed the House, but when they wanted to rebuild, something came between them and the House. They were frightened so much that someone among them said, ‘Everyone should bring the best and purest of his properties which he has earned free from involvement in misuse of good relations with relatives or unlawful matters. They did so and were allowed to build. They built up to the place for the Black Stone and they began to disagree about who should set it in place. The disagreement rose to an evil level; so they decided to settle it by the advice and judgment of the first person who comes through the door of the Masjid. The first person coming through that door was the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. When he was among them, he asked for a piece of cloth, which he spread on the ground, then placed the Black Stone in the middle. Then the tribes holding from the edges of the cloth lifted up the Black Stone; thereafter, he picked it up and placed it in its place and in this way Allah granted him a privilege.”

Il a dit : "Certes, les Quraysh, à l'époque de l'Ignorance, ont détruit la Kaaba. Lorsqu'ils ont voulu la reconstruire, des différends sont survenus entre eux et ils ont ressenti de la peur. Un homme parmi eux a dit : 'Que chacun de vous apporte sa meilleure richesse, et ne venez pas avec de l'argent acquis par des liens de parenté rompus ou de manière illicite.' Ils ont donc décidé de laisser un espace entre eux et la construction. Ils l'ont reconstruite jusqu'à arriver à l'emplacement de la Pierre Noire. Ils se sont disputés pour savoir qui placerait la Pierre Noire à sa place, au point que le conflit était sur le point de s'aggraver. Ils ont décidé que le premier à entrer par la porte de la mosquée serait le juge. Le Messager d'Allah (que la paix soit sur lui et sa famille) est alors entré. Lorsqu'il est arrivé, il a ordonné un tissu, l'a étendu, a placé la Pierre Noire au milieu, puis les tribus ont saisi les côtés du tissu et l'ont soulevé. Ensuite, il l'a prise et l'a placée à sa place, et Allah l'a spécialement choisie pour cela."

4. Ali ibn Ibrahim and others have narrated through various chains of narrators have narrated in a marfu‘ manner the following: “They have said that Quraysh had demolished al-Ka‘bah because of flood that would come from the upper part of Makkah and enter al-Ka‘bah. Damages would take place and a deer made of gold with its legs made of diamond was stolen. The walls were not high enough. This happened thirty years before Allah commanded His prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, to rise. Quraysh wanted to demolish al-Ka‘bah to rebuild and increase the size of its floor, but they were afraid of the coming of misfortune upon them because of using spades and shovels to dig. Al-Walid ibn al-Mughirah said, ‘Allow me to try. If Allah is happy I will not be hurt; otherwise we will stop the work.’ He climbed on al-Ka‘bah and moved a stone there, a serpent came upon him, and the sun became dark. When they saw this, they cried and pleaded, saying, ‘O Lord, we only want to repair.’ The serpent disappeared; they demolished and removed the stones until they could see the foundations that Ibrahim had set. When they wanted to increase the size of its floor and moved the foundations that Ibrahim had put in place, a severe earthquake took place with darkness. They then gave up on the idea of increasing its floor. The length of the foundation that Ibrahim had set was thirty yards, its width twenty-two yards and its height nine yards. Quraysh wanted to increase its height. When the walls reached up to the Black Stone, they disagreed about setting it in place. Each tribe said that it had the right to set it in place. When the disagreement increased, they then decided to settle their disagreement by the first person entering through the door of banu Shaybah. The Messenger of Allah appeared to them through that door and they said, ‘This is al-Amin (most trusted person) coming to you.’ They asked him to decide the case; he then spread his gown, and someone said, ‘It is a Taruniy’ (name of a particular fabric). He placed the Black Stone on it and said, ‘One person from each Rab‘ (block of city) should come forward.’ The people who came forward were, ‘Utbah ibn Rabi‘ah ibn ‘Abd al- Shams, al-Aswad ibn al-Muttalib from banu Asad ibn ‘Abd al-‘Uzza’, abu Hudhayfah ibn al-Mughirah from banu Makhzum and Qays ibn ‘Adiy from banu Sahm. They lifted up the Black Stone and the Holy Prophet set it in its place. On the other hand, the king of Rome had sent a ship with building material and builders to Ethiopia to built a temple for him there. The wind had blown the ship to the shore where it had run aground. Quraysh learned about it. They went to the shore and found certain materials useful for al-Ka‘bah, like wood, decorative materials and other things. They bought them and brought them to Makkah. The length of the wood was of the same measure as needed except al-Hijr. When they built it, they covered it with al-Wasa’id (a certain kind of fabric) which were in gowns.”

Les Quraysh ont détruit la Kaaba car les inondations venaient d'une hauteur de La Mecque et la faisaient s'effondrer. Un gazelle en or avec des pieds en perles avait été volé de la Kaaba. Les Quraysh ont envisagé de reconstruire la Kaaba et d'ajouter à sa hauteur, mais ils ont eu peur des conséquences. Al-Walid ibn al-Mughira a décidé de commencer, mais une série d'événements surnaturels l'a arrêté. Finalement, la Kaaba a été reconstruite selon les mesures établies par Ibrahim (paix soit sur lui).

5. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, took part with Quraysh in building the House. The share of the Messenger of Allah was from the door of al-Ka‘bah up to half of the way between al-Yemeniy corner to the Black Stone.” In another Hadith, it is said that the share of banu Hashim was from the Black Stone to al-Shamiy corner.

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) a contribué avec les Quraysh à la construction de la Kaaba. Ainsi, pour le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille), la distance était de la porte de la Kaaba jusqu'à la moitié entre le coin yéménite et la Pierre Noire. Et dans une autre narration, cela s'étendait des Banu Hashim de la Pierre Noire au coin syrien.

6. Ali ibn Ibrahim and others in a marfu‘ manner have narrated the following: “He (the Imam), ‘Alayhi al-Salam, has said that in al-Ka‘bah there were two gazelles made of gold and five swords. When Khuza‘ah dominated Jurhum in the Sacred area, Jurhum threw the two deer and the swords in the well of Zamzam. They threw stones in it, filled it up and disguised its marks. When Qusay dominated Khuza‘ah, they did not know where Zamzam was, so it remained unknown to them. When ‘Abd al-Muttalib became dominant, furnishings for him were arranged in the shadow of the walls of al-Ka‘bah, and this was not done for anyone before. Once, when he was sleeping in the shadow of al-Ka‘bah, he saw in his dream that someone came and said to him, ‘Dig ‘Barrah.’ He asked, ‘What is Barrah?’ Next day he came in his dream and said, ‘Dig ‘Taybah.’ On the third day, he came in his dream and said, ‘Dig ‘Al-Masunah.’ He asked what is al-Masunah?’ Then on the fourth day, he came in his dream and said, ‘Dig ‘Zamzam,’ which will not dry up and will not be disliked. Great people performing Hajj will drink thereby near the red-footed crows that land near the colony of ants.’ There was a rock near Zamzam, on which red-footed crows would land every day to pick up ants for food. The ants had their colony under the rock near Zamzam. When ‘ Abd al-Muttalib saw this, he recognized the place of Zamzam. He then said to Quraysh, ‘I am told in four nights in my dream to dig Zamzam. It is our heritage and an honor for us; come, so we together dig the well.’ They declined his call and he himself began to dig the well and his only son, al-Harith, helped him in the digging. When digging became difficult, he moved to the door of al-Ka‘bah, raised his hands, pleaded before Allah, the Most Majestic, the Most Glorious, and made a vow. In his vow he had said that if Allah will give him ten sons, he will offer the most beloved one among them as a sacrificial offering as an act of moving closer to Allah, the Most Majestic, the Most Glorious. When he in his digging reached the walls of the well built by Isma‘il, he came to know of his reaching the water. He said Takhir (Allah is great beyond description) and Quraysh also said Takhir (Allah is great beyond description), saying, ‘O abu al-Harith, this is of our heritage and we have a share in it.’ He replied, ‘You did not help me, so you do not have any share in it, and it is for me and my children forever.’”

[Contenu principal du hadith traduit en français]

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid who has said the following: “I once heard abu Ibrahim, ‘Alayhi al-Salam, say, ‘When ‘Abd al-Muttalib dug the well of Zamzam and reached its bottom, a foul odor emerged from one side of the well that frightened him severely. He could not bend himself down and his son, al-Harith, moved out of the well. He then dug until he found in the bottom of the well a fountain with the fragrance of musk. He then dug about a yard and sleep overcame him, so in his dream he saw a man with long hands, good looking hairs, beautiful face, fine dress and fragrance who was saying, “Dig, you will gain; work hard; you will be safe; and do not store it for distribution. The swords are for people other than you but the well is for you, the greatest of Arabs in honor, and from you will be the Prophet and people with Divine Authority, for the Arabs, as well as the noble ones; men of wisdom, great learning and great intelligent grandsons. The swords are for them and they are not today from you and not for you. However, in the next century from your time, Allah will brighten the land, expel Satans from its diameters, bring them low by its majesty, destroy it after its being strong, bring the idols low, eliminate the idol worshippers wherever they are found. Thereafter will remain a generation from your descendants who will be his brother and vizier, younger than him but powerful over the idols, who will not disobey him, not even one letter, or hide anything from him and will consult him in every matter that faces him.” ‘Abd al-Muttalib felt tired and he found thirteen swords leaned against one side of the well. He took them and decided to spread the matter. He (‘Abd al-Muttalib) then said to himself, “Why should I do this when I have not yet reached the water?” He then dug and after digging only about one foot, the horn of a deer appeared, as well as its head. He took it out and on it this was printed: “No one except Allah deserves worship and Muhammad is the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, Ali is empowered with Authority of Allah and so and so is the deputy of Allah on earth.’” I (the narrator) then asked him, ‘The ‘so and so,’ when was he? Was he before or after him?’ He (the Imam) replied, ‘He has not come yet, nor anything preliminary to his coming has yet come into existence.’ ‘Abd al-Muttalib then came out of the well with water coming after him and he encountered a black serpent with a long tail move before him quickly upward. He hit and cut most of its tail and then searched to find it but it disappeared. However, so and so is the one to eliminate it, if Allah so wills. It was of the decision of ‘Abd al-Muttalib to place the swords inside al- Ka‘bah against the walls to invalidate his dream in the well. Then Allah made sleep to overcome ‘ Abd al-Muttalib near al-Ka‘bah and he saw the same man in his dream who said, “O Shaybatu al-Hamd, praise your Lord; He will make you the tongue of the earth. Quraysh will follow you for fear, apprehension and for their greedy interest. Keep the swords in their place.” ‘Abd al-Muttalib woke up and answered him, saying, “He will come in dream; if he is from my Lord, it will be very beloved to me, but if it is from Satan, then I think it will be a tailless one.” He did not see anything and did not hear anything. When it was night he came in his dream with a number of men and children who said, “We are the followers of your children; we are the inhabitants of the sixth heaven. The sword is not for you. Marry in Makhzum people, you will be strong, work among Arabs. If you did not have money you have good relationships, so give these thirteen swords to the child from Makhzumiy people and no more than this will appear to you. One out of these swords is for you. It will fall off from your hand. You will not find any trace of it except that so and so mountain hides it. It then will be one of the preliminary issues prior to the rise of al-Qa’im, from the family of Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, with divine authority.” ‘Abd al-Muttalib then woke up and left with the swords on his shoulder. He then went to a corner of the corners of Makkah and he lost one sword. It was the finest to him. It will appear from that place. He then entered Mu‘tamar (prepared to perform ‘Umrah), performed Tawaf around it, with it (swords) on his shoulder and the two deer, he made twenty-one Tawaf while Quraysh was looking at him; when he said, “O Allah, make your promise to come true, thus, establish my word, spread the word about me, strengthen my arms.” These were his repeated words. After his dream in the well, he did not do any Tawaf, while saying lines of poetry until he died. However, he spontaneously read a poem to his sons on the day he wanted to offer ‘Abd Allah, one of his sons, as a sacrificial offering. He gave all the swords to banu al-Makhzumiyah to al-Zubayr, to abu Talib, to ‘Abd Allah. Four of them went to abu Talib. One sword for abu Talib, one sword for Ali, one sword for Ja‘far, one sword for Talib, and for Zubayr there were two swords. For ‘Abd Allah there were two swords, then it returned and Ali had four swords. Of the rest, two were of Fatimah, ‘Alayha al-Salam, and two of her children. The sword of Ja’far fell off on the day he got hurt and no one knows in whose hand is it now. We say no one of our swords fell in the hands of one who is not one of us, except the man who helps us with it, but that it turns into charcoal.’ He (the Imam) said, ‘One of them is in the (special) location. It will come out like a serpent and an arm will appear from it or something similar to it. It will shine the earth many times, and then disappear, and then when it is night, it will do the same thing again. This is its manner until its owner comes. If I want I can give his name but I am afraid for you if I name him and then you will give his name, which then will be ascribed to one who is other than him.’”

Un groupe de nos compagnons de la part d'Ahmad ibn Muhammad, de Al-Qasim ibn Yahya, de son grand-père Al-Hasan ibn Rashid, a dit : J'ai entendu Abu Ibrahim (paix soit sur lui) dire : Lorsque Abd al-Muttalib creusa Zamzam et atteignit le fond, une odeur nauséabonde sortit d'un côté du puits, le rendant insupportable. Il refusa de continuer à creuser. Son fils Al-Harith se leva et partit, puis il creusa profondément et trouva au fond une source d'où émanait une odeur de musc. Il creusa à nouveau, mais ne creusa que d'un bras de longueur avant d'être submergé par le sommeil. Il vit alors un homme grand, aux longs bras, aux beaux cheveux, au visage agréable, vêtu avec élégance et sentant bon, qui lui dit : "Creuse et tu trouveras, sois reconnaissant et tu seras en sécurité, ne garde pas cela pour les autres, la terre et les épées t'appartiennent, tu es le plus grand des Arabes en dignité. De toi sortira leur prophète, leur saint, les branches nobles, les juges, les savants, les visionnaires, et les épées seront pour eux, mais ils ne sont pas de toi ni pour toi aujourd'hui, mais dans la deuxième génération après toi, Dieu illuminera la terre à travers eux, chassera les démons de ses confins, l'humiliera malgré sa puissance, détruira les idoles, tuera leurs adorateurs où qu'ils soient, puis restera après eux une descendance de ta descendance, qui sera ton frère, ton ministre, inférieurs à toi en âge. Celui qui était capable de dominer les idoles sans jamais leur désobéir ni rien leur cacher, qui les consultait en toute affaire, Abd al-Muttalib se sentit attaqué et chercha, trouvant treize épées accrochées à son côté. Il les prit et voulut les distribuer, mais se demanda comment sans avoir informé l'eau. Il creusa à nouveau, ne creusant qu'un empan avant de voir la corne d'un gazelle et sa tête. Il l'extirpa et y trouva gravé : "Il n'y a de divinité digne d'adoration qu'Allah, Muhammad est le Messager d'Allah, Ali est le vice-roi d'Allah, untel est le calife d'Allah". Je lui demandai : "Untel, quand était-il avant ou après ?" Il répondit : "Il n'est pas encore venu, et rien de ses signes n'est apparu." Abd al-Muttalib sortit, ayant extrait l'eau, et la rattrapa alors qu'il montait. Il vit alors une queue noire et longue qui le précédait de la distance d'une maison. Il la frappa, coupant la plupart de sa queue. Puis il la chercha mais elle lui échappa. Untel le tuera, si Dieu le veut. Selon l'avis d'Abd al-Muttalib, il annulera le rêve qu'il a vu dans le puits et frappera les épées contre les murs de la maison. Dieu le plongea dans le sommeil alors qu'il était dans la chambre de la Kaaba. Il vit cet homme avec ses propres yeux, disant : "Ô vieillard, loue ton Seigneur, car Il te fera la langue de la terre et les Quraysh te suivront par crainte, respect et désir. Range les épées à leur place." Abd al-Muttalib se réveilla et lui répondit : "S'il vient à moi en rêve, et s'il est de mon Seigneur, il m'est plus cher, et s'il est du diable, je pense qu'il aura la queue coupée." Il ne vit rien, n'entendit aucun mot. Lorsque la nuit arriva, il lui apparut en rêve avec un groupe d'hommes et de garçons, disant : "Nous sommes les partisans de ton fils, et nous sommes parmi les habitants de la sixième sphère. Les épées ne te

8. A number of our people have narrated from Ahmad ibn Muhammad ibn abu ‘Umayr from abu Ali Sahib al-Anmat from Aban ibn Taghlib who has said the following: “When al-Hajjaj destroyed al-Ka‘bah, people scattered its soil. When they wanted to rebuild it, a serpent came out on them, stopped people from rebuilding and they ran away. They went to al-Hajjaj and informed him of the matter. He feared that its rebuilding might have been prohibited. He went on the pulpit and swore people, saying, ‘I swear to Allah any servant who knows anything about the trial we are facing to inform us about it.’ He (the narrator) said, ‘An old man stood before him saying, “If anyone knows anything about this matter is the man whom I saw came to al-Ka‘bah, took something from it and went back.’” Al-Hajjaj asked, ‘Who is he?’ He replied, ‘He is Ali ibn al-Husayn, ‘Alayhi al-Salam.” He said, ‘This is the source.’ He then sent his people for Ali ibn al-Husayn, ‘Alayhi al- Salam, who came to him, and he informed him of Allah’s prohibiting them to rebuild al-Ka‘bah. Ali ibn al-Husayn, ‘Alayhi al-Salam, said to him, ‘0 Hajjaj, you have destroyed the establishment of Ibrahim and Isma‘il and threw it on the road. You looted it as if it was your inheritance. Now go on the pulpit and swear people (everyone) to Allah, to bring back everything everyone has taken, they have taken away from al-Ka‘bah.’ He (the narrator) said, ‘He, Hajjaj did so and swore people to Allah and asked everyone who has taken anything from al-Ka‘bah to bring it back.’ He (the narrator) said, ‘They returned everything back.’ When he saw the soil collected, Ali ibn al-Husayn, ‘Alayhi al-Salam, came, laid the foundation and commanded them to dig.’ He (the narrator) has said, ‘The serpent then disappeared and they dug until they reached the site of the basis and foundations. Ali ibn al-Husayn, ‘Alayhi al-Salam, told them to move aside. They moved, he went closer and covered it with his clothes. He wept, then covered it with soil with his hand, then called the workers and told them to lay the foundation. They built the walls; when the walls were raised, he commanded them to fill the inside with soil. For this reason the floor of al-Ka‘bah is higher than the ground around and it requires a ladder to climb in it.’”

Ce hadith souligne l'intervention divine pour empêcher la reconstruction de la Kaaba après sa destruction par Al-Hajjāj, et met en avant le rôle d'Ali ibn Al-Hussein dans la restauration de la Kaaba en suivant les directives divines, montrant ainsi le respect et la vénération dus à ce lieu saint.