Hajj d'Ibrahim et Isma‘il, Leur Construction de la Maison, Ceux Qui Ont Pris en Charge la Maison Après Eux

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when Ibrahim, ‘Alayhi al-Salam, left Isma‘il behind in Makkah, the child became thirsty. Between al-Safa’ and al-Marwah there was a tree. His mother went to al-Safa’ and called aloud, ‘Is there anyone, in the wilderness, to provide relief?’ No one answered. She then went to al-Marwah and called aloud, ‘Is there anyone in the wilderness to provide relief?’ No one answered. Then she went back to al-Safa’ and did the same thing repeatedly seven times. Allah made this a tradition. Jibril then came and asked her, ‘Who are you?’ She replied, ‘I am the mother of the child of Ibrahim.’ He (Jibril) then asked, ‘In whose care did he leave you?’ She replied, ‘Since you say this, I, when Ibrahim was leaving, asked him, “O Ibrahim, in whose care are you leaving us?” He replied, “I leave you in the care of Allah, the Most Majestic, the Most Glorious).”’ He (Jibril) said, ‘He has certainly left you in the care of one who is a sufficient caretaker.’ He (the Imam) said, ‘People would avoid traveling through Makkah because of water scarcity. The child kicked his heels to search for water and make Zamzam flow.’ He (the Imam) said, ‘She returned from al-Marwah to the child when water had already gushed out. She piled soil to allow water to accumulate for fear of its flowing away; had she not done so it would have flowed.’ He (the Imam) said, ‘When birds saw the water they began to circle around. At this time, a caravan from Yemen passing by saw birds circling; they said, ‘Birds circle only where there is water.’ They came to them (mother and child) who gave them water and they (people) in turn gave them food. Allah, the Most Majestic, the Most Glorious, in this way provided for them (mother and child) means of sustenance. People would pass by Makkah. They would feed them (mother and child) who in turn would give those (people) water.’”

"Certes, lorsque Ibrahim (que la paix soit sur lui) a laissé Ismaël à La Mecque, l'enfant a eu soif. Il y avait un arbre entre Safa et Marwa. Sa mère est sortie jusqu'à ce qu'elle soit debout sur Safa et a dit: 'Y a-t-il quelqu'un pour nous apporter de l'eau?' Personne ne lui a répondu. Elle est allée jusqu'à Marwa et a répété sa question, mais personne ne lui a répondu. Elle est retournée à Safa et a répété cela sept fois. Allah a alors fait jaillir la source de Zamzam. L'Ange Gabriel est venu vers elle et lui a demandé qui elle était. Elle a répondu: 'Je suis la mère de l'enfant d'Ibrahim.' Il lui a demandé qui les avait laissés. Elle a répondu: 'Si tu dis cela, je l'ai déjà dit à celui qui voulait partir, ô Ibrahim, vers qui nous as-tu laissés?' Il a répondu: 'Je vous ai laissés à Allah, Le Tout-Puissant.' Gabriel lui a dit: 'Il vous a confiés à un Gardien.' Les gens évitaient de passer par le lieu de résidence pour se rendre à La Mecque à cause du manque d'eau. L'enfant a frappé le sol de son pied et l'eau de Zamzam a jailli. Elle est retournée vers l'enfant et l'eau coulait déjà. Elle a commencé à rassembler du sable autour de lui de peur que l'eau ne s'écoule. Si elle l'avait laissé, l'eau aurait coulé. Lorsque les oiseaux ont vu l'eau, ils ont volé autour d'elle. Un groupe de voyageurs du Yémen a vu les oiseaux et a dit: 'Les oiseaux ne volent que près de l'eau.' Ils sont venus et ont bu de l'eau, puis les voyageurs leur ont donné à manger. Allah leur a ainsi fourni leur subsistance. Les gens passaient par La Mecque et leur donnaient à manger et à boire."

3. Muhammad ibn Yahya and Ahmad ibn Idris have narrated from ‘Isa ibn Muhammad ibn abu Ayyub from Ali ibn Mahziyar from al- Husayn ibn Sa‘id from Ali ibn Mansur from Kulthum ibn ‘Abd al-Mu’min al-Harraniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Allah, the Most Majestic, the Most Glorious, commanded Ibrahim, ‘Alayhi al-Salam, to perform Hajj and that Isma‘il also perform Hajj along with him, and then settle him in the Sacred area. They went for Hajj on a red camel and there was no one with them except Jibril. When they arrived in the sacred area, Jibril said, ‘O Ibrahim, disembark and take a shower before entering the sacred area.’ They disembarked and took a shower. He (Jibril) instructed them how to prepare for Ihram, which they followed. He (Jibril) then commanded them to pronounce the reading to commence acts of Hajj and commanded to pronounce the four Talbiyat (O Allah, here I am O Allah; here I am to obey Your command). It is the pronouncement and the recitation, which is pronounced by the messengers. He (Jibril) went with them to al-Safa’. They then disembarked there. Jibril stood between them, facing the House. He said Takbir (Allah is great beyond description) and they also said Takbir (Allah is great beyond description). He said Tahlil (no one deserves worship except Allah) and they said Tahlil. He (Jibril) said Tahmid (all praise belongs to Allah). They also did the same. He (Jibril) pronounced Tamjid (all glory belongs to Allah). They also did as he had done. He (Jibril) praised Allah. They also praised Allah, most Majestic, most Glorious, as he had done. He (Jibril) then moved forward. They also did as he was doing until they reached the Stone. He (Jibril) touched it and commanded them to do the same. He (Jibril) made them to perform Tawaf (walk seven times around the Ka‘bah). He (Jibril) then made them stand at the site of the station of Ibrahim. He (Jibril) performed two Rak‘at salat (prayer). They also did as he had done. He then explained to them how to perform the rest of the acts of Hajj, and when they completed the acts of Hajj, Allah commanded Ibrahim to go back. Isma‘il stayed and there was no one with him except his mother. The next time, Allah commanded Ibrahim to perform Hajj and build the Ka‘bah. Arabs would perform Hajj also, but it (al-Ka‘bah) had fallen in pieces; however, its foundation was clearly recognizable. Isma‘il collected the falling pieces of the wall; when people moved away, he placed them inside the Ka‘bah. When Allah commanded him to build, Ibrahim came and said, ‘Son, Allah has commanded us to build al-Ka‘bah.’ They uncovered it and it was one red piece of stone only. Allah, the Most Majestic, the Most Glorious, then commanded them to set the foundation of al-Ka‘bah on it. Allah, the Most Majestic, the most Glorious, sent four angels who collected stones for him. Ibrahim and Isma‘il would build and the angels would bring stones to them. When completed, it was twelve yards high and they made two doors for it: one entrance and one as an exit. They made steps for it and a canopy of iron for each door. Al-Ka‘bah had no covering. Ibrahim left when the House was complete and Isma‘il stayed. When people came to him, he saw a woman from Himyar. He liked her beauty and asked Allah, the Most Majestic, the Most Glorious, to give her to him in marriage. She was already married, but Allah caused him (her husband) to die and she stayed in Makkah in sadness for the death of her husband. Allah granted her solace for the death of her husband and Isma‘il married her. When Ibrahim came for Hajj, she was a perfect woman. Isma‘il went to al-Ta’if to find food for his family. She, on the other hand, saw an old man who asked her about their condition and she informed him of their good condition. He then asked her especially about him. She informed him that he was a man of good religion. He then asked her, ‘Who are you?’ She replied, ‘I am a woman from Himyar.’ Ibrahim then left without meeting Isma‘il and he wrote a letter in which he said, “You must give this letter to your husband when he comes, if Allah so wills.” Isma‘il then returned to her and she gave the letter to him. He read it and asked, ‘Do you know who this old man is?’ She replied, ‘I found him beautiful. He resembled you.’ He said, ‘He is Ibrahim.’ She then said, ‘Woe is me!’ He asked, ‘Why do you say that, did he look at your beauty?’ She replied, ‘No, but I am afraid of my shortcomings toward him.’ She said it to him, and she was an intelligent woman, ‘Allow us to hang curtains over these doors, one here and one there.’ He responded positively. They prepared two curtains, each twelve yards long and hanged them over the doors and he liked them. She then said, ‘Why do I not weave clothes for al- Ka‘bah as a covering to cover it altogether; these stones look rough.’ Isma‘il said to her, ‘That is good.’ She began to work immediately and sent to her people for a large amount of wool to spin for her. “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Woman’s spinning for each other is from that time.’ He (the Imam) said, ‘She worked quickly and sought help for this matter. As soon as she prepared a piece, she hanged it on the wall, but by the time of Hajj certain faces of the wall of al-Ka‘bah remained without cover. She then asked Isma‘il, ‘What should we do about this part that is not covered?’ They covered it with fibers of dates. At the time of Hajj, Arabs came to him and found something that was not there before, but they liked when they saw it. They said, ‘Something should be given to the keeper of this house. Each group of Arabs brought something, like leaves and other things, until a great deal was collected with them. They then removed the fibers, completed the covering for the walls and hanged the doors in place. Al-Ka‘bah did not have any roof so Isma‘il prepared pillars like the ones that you see from wood. Isma‘il made the roof with boards and leveled it with clay. Arabs came from places around it, entered al-Ka‘bah, saw the building and they said, ‘The keeper of this house should get more offerings.’ Next time they brought more offerings and Isma‘il did not know what to do about them. Allah, the Most Majestic, the Most Glorious, sent him revelation to slaughter them and feed them to people performing Hajj. He (the Imam) said, ‘Isma‘il then complained before Ibrahim for lack of water. Allah, the Most Majestic, the Most Glorious, sent revelation that said to Ibrahim to dig a well from which people performing Hajj can get water. He (Jibril) came and dug in the existing well, Zamzam, until water showed up. He (Jibril) then said, ‘O Ibrahim, climb down.’ He did as he was told to do and Jibril climbed down after him. He (Jibril) said, ‘O Ibrahim, dig in four corners of the well and say “In the name of Allah.’” He (the Imam) said, ‘Ibrahim dug in the corner near the House saying, “In the name of Allah” and a fountain gushed. He then dug in the second corner saying, “In the name of Allah” and another fountain gushed forth. He then dug in the third corner saying, “In the name of Allah,” where yet one more fountain gushed out. He thereafter dug in the fourth corner saying, “In the name of Allah” and the fourth fountain gushed forth. Jibril then said to him, “O Ibrahim, drink and pray for your offspring for blessing.” Both Ibrahim and Jibril came out of the well. He (Jibril) asked Ibrahim to leave for Tawaf around the House. This is the water that Allah gives to the offspring of Isma‘il. Ibrahim then left and Isma‘il escorted him until they were out of the sacred area. Ibrahim then left and Isma‘il returned to the sacred area.’”

Allah, le Très-Haut, a ordonné à Ibrahim (que la paix soit sur lui) de faire le pèlerinage en compagnie d'Ismaël et de le loger dans le Haram. Ils ont alors effectué le pèlerinage sur un chameau roux, accompagnés uniquement par l'ange Gabriel. Lorsqu'ils sont arrivés au Haram, Gabriel a dit à Ibrahim : "Ô Ibrahim, descendez et purifiez-vous avant d'entrer dans le Haram." Ils ont donc descendu et se sont purifiés, se préparant pour le rituel du pèlerinage. Ils ont ensuite accompli les rites du Hajj et les quatre Tawaf que les messagers avaient précédemment accomplis. Ensuite, ils sont allés à Safa, où Gabriel s'est placé entre eux, a fait face à la Kaaba, a glorifié Allah et les a loués, et ils ont fait de même. Ils ont continué à glorifier et louer Allah jusqu'à atteindre le point du Hajr al-Aswad. Là, Gabriel a pris la pierre noire et leur a ordonné de la prendre à leur tour. Ils ont ensuite effectué la circumambulation pendant une semaine, puis sont retournés à l'endroit de la station d'Ibrahim pour prier deux unités de prière. Ils ont ensuite observé les rites du Hajj et accompli ce qui était requis. Après avoir terminé leurs rites, Allah a ordonné à Ibrahim de partir, laissant Ismaël seul avec sa mère. Lorsque Ismaël a atteint l'âge de se marier, Allah a permis à Ibrahim de revenir pour construire la Kaaba. Les Arabes venaient y effectuer le pèlerinage, mais elle n'était qu'un amas de pierres, bien que ses fondations fussent connues. Lorsque les gens sont venus en grand nombre, Ismaël a rassemblé les pierres et les a placées à l'intérieur de la Kaaba. Lorsque Allah lui a permis de construire, Ibrahim est venu et a dit à Ismaël : "Mon fils, Allah nous a ordonné de construire la Kaaba et de la découvrir." Ils ont alors découvert une seule pierre rouge. Allah a révélé à Ibrahim de construire la Kaaba sur cette pierre, et a envoyé quatre anges pour rassembler les pierres. Ibrahim et Ismaël ont placé les pierres tandis que les anges les leur passaient, jusqu'à ce que la construction atteigne douze coudées. Ils ont ensuite installé deux portes avec des montants et des linteaux en fer. La Kaaba était alors nue, mais Ibrahim l'a nivelée et Ismaël l'a achevée en la couvrant de tissus. Les Arabes, voyant la construction, ont estimé qu'il était nécessaire d'ajouter quelque chose. Lorsque le moment est venu, les Arabes ont apporté des offrandes, chacun apportant quelque chose de leur récolte. Ils ont ainsi réuni une grande quantité de provisions. Ils ont retiré les tissus et ont terminé de couvrir la Kaaba, ajoutant deux portes. La Kaaba n'avait pas de toit, alors Ismaël a ajouté des piliers en bois, qu'il a recouverts de roseaux et de boue. Les Arabes, voyant cela, ont estimé qu'il fallait ajouter quelque chose de plus. Lorsque le moment est venu, les offrandes sont arrivées. Ismaël ne savait pas comment procéder, mais Allah lui a révélé de sacrifier un animal et de nourrir les pèlerins. Ismaël a alors demandé de l'eau à Ibrahim, et Allah lui a révélé de creuser un puits, dont l'eau deviendrait la source d'eau des pèlerins. Gabriel est descendu et a creusé le puits, le remplissant d

4. Ali ibn Ibrahim has narrated from his father and al-Husayn ibn Muhammad have narrated from ‘ Abdawayh ibn ‘Amir and Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from ‘Uqbah ibn Bashir who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has said that Allah, the Most Majestic, the Most Glorious, commanded Ibrahim to build al-Ka‘bah, to raise its foundations and show people how to perform the acts of their hajj. Ibrahim and Isma‘il built the House. They did it by doing a certain amount every day until they ended at the place where there is the Black Stone. Abu Ja’far has said that abu Qubays (hill), then called Ibrahim saying, ‘There is something in trust for you with me.’ It gave the Black Stone to him and he placed it in its place. Ibrahim then called people for Hajj saying, ‘O people, I am Ibrahim, the friend of Allah, and Allah commands you to perform Hajj of this House so you must perform Hajj.’ Thus, all those who up to the Day of Judgment perform Hajj answered his call. The first one who answered his call was from Yemen. He (the Imam) said, ‘Ibrahim, his family and children performed Hajj. Those who think that the person to be slaughtered was Ishaq they do so because of this.”’ It is said that abu Basir had heard this Hadith from abu Ja’far and abu ‘Abd Allah, ‘Alayhim al-Salam. These two people think that Ishaq was the one but Zurarah thinks that he was Isma‘il.

Allah, exalté soit-Il, a ordonné à Ibrahim de construire la Kaaba, d'en élever les fondations et de montrer aux gens leurs rites. Ainsi, Ibrahim et Ismaël ont construit la Maison chaque jour, jusqu'à atteindre l'emplacement de la Pierre Noire. Abu Ja'far (que la paix soit sur lui) a alors appelé Abu Qubays à Ibrahim (que la paix soit sur lui) et lui a dit : "J'ai un dépôt pour toi", puis il lui a donné la pierre et l'a placée à sa place. Ensuite, Ibrahim (que la paix soit sur lui) a appelé les gens au pèlerinage en disant : "Ô gens, je suis Ibrahim, l'ami intime d'Allah. Allah vous ordonne de faire le pèlerinage à cette Maison, alors accomplissez-le." Celui qui a répondu à son appel continuera de le faire jusqu'au Jour de la Résurrection. Le premier à lui répondre parmi les habitants du Yémen était celui qui accomplit le pèlerinage. Ibrahim (que la paix soit sur lui), sa famille et ses enfants ont accompli le pèlerinage. Celui qui prétend que la victime était Isaac, qu'il vienne ici, c'est lui qui l'a sacrifié. Il a été rapporté par Abu Basir qu'il a entendu Abu Ja'far et Abu 'Abdullah (que la paix soit sur eux) prétendre que c'était Isaac, tandis que Zurarah prétendait que c'était Ismaël.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal who has said the following: “Once, abu al-Hassan, al-Rida, ‘Alayhi al-Salam, asked al-Hassan ibn al-Jahm, ‘What in your view is al-Sakinah?’ He replied, ‘I pray to Allah to keep my soul in service for your cause. I do not know. What is it?’ He (the Imam) said, ‘It is an air that comes from paradise. It is very fine and it has a face like the face of man. It existed with prophets. It descended to Ibrahim when he was building al- Ka‘bah. It began to take this and that and thus, the foundation was built on it.’”

Le Prophète (que la paix soit sur lui) a mentionné un parfum provenant du Paradis, ressemblant au visage de l'homme, associé aux prophètes, et ayant été reçu par Ibrahim (que la paix soit sur lui) lors de la construction de la Kaaba.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when Ibrahim and Isma‘il were commanded to build the House, and when it was completed, Ibrahim sat on a corner and then called, ‘You must come (you singular) for Hajj, come for Hajj.’ Had he called, ‘You must come (you plural)’ no one would go for Hajj except human beings that existed in those days. He, however, called, ‘You must come (you singular) for Hajj.’ In so doing, he made all people in the backs of men to answer the call of the caller to Allah, the Most Majestic, the Most Glorious. Those who said, ‘Labbayk, (here I am)’ ten times, perform Hajj ten times, those who said, ‘here I am’ five times perform Hajj five times, and those who did more do Hajj according to the number of saying, ‘here I am.’ Those who did not say, ‘here I am’, will not perform any Hajj.’”

Lorsqu'Ibrahim et Ismaël (que la paix soit sur eux) furent ordonnés de construire la Maison (la Kaaba) et qu'ils eurent terminé sa construction, Ibrahim s'assit sur un coin, puis appela : "Venez au pèlerinage, venez au pèlerinage!" S'il avait appelé "Venez au pèlerinage", personne n'aurait accompli le pèlerinage, sauf ceux qui étaient présents ce jour-là, créés et formés. Mais il appela "Venez au pèlerinage", et les gens répondirent en se transmettant le message de génération en génération : "Labbaïk, ô appelant à Allah, Labbaïk, ô appelant à Allah, Le Tout-Puissant. Celui qui répond dix fois fera le pèlerinage dix fois, celui qui répond cinq fois fera le pèlerinage cinq fois, et celui qui répond plus que cela, en fonction de ce nombre. Celui qui répond une fois fera le pèlerinage une fois, et celui qui ne répond pas ne fera pas le pèlerinage."

7. It is narrated from him (narrator of previous Hadith) from Sa‘id ibn Junah from a number of our people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the height of al-Ka‘bah at the time of Ibrahim was nine yards and it had two doors. ‘Abd Allah ibn Zubayr raised it to eighteen yards. Hajjaj destroyed it and raised it to twenty-seven yards.”

La Ka`bah, à l'époque d'Ibrahim (sur lui le salut), mesurait neuf coudées et avait deux portes. `Abdullah ibn az-Zubayr la reconstruisit en l'agrandissant à dix-huit coudées, puis al-Hajjaj la démolit et la reconstruisit à vingt-sept coudées.

8. It is narrated from ibn abu Nasr from Aban ibn ‘Uthman who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the height of al-Ka‘bah in those days was nine yards and it did not have a roof. Quraysh made a roof for it with height of eighteen yards, with which it remained until Hajjaj destroyed it on (during his fight with) ibn al-Zubayr. He rebuilt it and made it twenty-seven yards high.’”

Il a dit : "La longueur de la Kaaba à cette époque était de neuf coudées et elle n'avait pas de toit. Les Quraysh l'ont ensuite couverte d'un toit de dix-huit coudées. Elle est restée ainsi jusqu'à ce que Al-Hajjaj la brise sur Ibn al-Zubayr, puis il l'a reconstruite en la rendant de vingt-sept coudées."

9. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and al-Husayn ibn Muhammad has narrated from Muhammad ibn ‘Abdawayh ibn ‘Amir all from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from abu Basir who has said the following: “Abu Basir had heard abu Ja’far and abu ‘Abd Allah, ‘Alayhim al-Salam, who have said the following: “When it was the day of al-Tarwiyyah (eighth of Dhul Hajjah, meaning carry sufficient water) Jibril said to Ibrahim, ‘Carry a good supply of water, for which reason it is called the day of al-Tarwiyyah. He then went to Mina, where he spent the night. The next morning he went to ‘Arafat, where he raised a tent on Namirah near ‘Arafat, where he built a Masjid with white stones. The marks of Ibrahim’s Masjid were traceable until it was included in the Masjid built in Namirah, where the Imam leads salat (prayer) on the ninth of Dhul Hajjah. He said al-Zuhr and ‘Asr salat (prayer) there, then moved to ‘Arafat. He (Jibril) said, ‘This is ‘Arafat. You must learn the rules of the acts of your Hajj and confess your sins.’ For this reason, it is called ‘Arafat (learning and knowing). He then left for al-Muzdalifah (a place to move in), which is called as such because he moved toward it. He stood on al-Mash‘ar al- Haram and Allah commanded him to slaughter his son. He saw there his manners (morality), shapes (physical condition), and felt comfortable with him. When it was morning, he left al-Mash‘ar for Mina. He told the mother of the child to visit the House and kept the child with him. He then said, ‘Son, bring the donkey and the knife so I can offer the offering.’ Aban has said that I asked abu Basir, ‘What did he mean by donkey and knife?’ He replied, ‘He wanted to slaughter him and then load him on the donkey, ready him for burial and then bury him.’ He (the Imam) said, ‘The boy brought the donkey and knife and asked, ‘Father where is the offering (animal)?’ He replied, ‘Your Lord knows where he is. Son, you by Allah are he. Allah has commanded me to slaughter you, so what do you think about it?’ He replied, ‘Father, do what you are commanded to do and you will soon find me, if Allah so wills, one of those who exercise patience.’ He (the Imam) said, ‘When he decided to slaughter him, he said, ‘Cover my face and tie down my legs.’ He said, ‘Son, tying and slaughtering! I will not do both of them together to you.’ Abu Ja‘far, ‘Alayhi al-Salam, then said, ‘He then found the saddle of the donkey. He (Ibrahim ‘Alayhi al-Salam ) then asked him (his son) to lie down on it. He found the knife and placed it on his throat.’ He (the Imam) said, ‘At this time an old man came and asked, “What do you want from this boy?” He replied, “I want to slaughter him.” He then said, “Glory belongs to Allah. This is a child who has not committed any sins, not even for a blinking of an eye, and you slaughter him!” He said, “Yes, but Allah has commanded me to slaughter him.” He said, “In fact your Lord has prohibited you from slaughtering him. In fact Satan has commanded you in your dream to slaughter him.” He then said, “Woe is on you. The word is what you heard. It is He who has made me do what you see I am doing. By Allah, I will not speak to you.” He then decided to slaughter the boy. The old man said, “O Ibrahim, you are an Imam, people follow you. If you slaughter your son, people will slaughter their children. Wait.” He refused to speak to him’” Abu Basir has said that I heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘He made him to lie down near al-Jamarah al-Wusta’. Then he found the knife, placed it on his throat, then raised his head to the sky. Then he leaned on it but Jibril turned its back toward his throat. Ibrahim looked at it and found it backward. Ibrahim turned it on its sharp edge and Jibril turned it backward. He did it many times, then he was called from the left side of al-Khif Masjid, “O Ibrahim, you indeed made your dream to come true,” and he pulled the boy out from beneath him. Jibril fetched the ram from the top of al-Thabir hill and placed it underneath him. The filthy old man went out to find the old woman when she was looking to the House, which was in the middle of the valley. He said, ‘What kind of an old man is he whom I saw in Mina.’ He described him with Ibrahim’s descriptions and she said, ‘He is my husband.’ He then said, ‘I saw a servant with him.’ He described him by the description of her son. She said, ‘He is my son.’ He said, ‘I saw him make the boy lie down and he had the knife in his hand to slaughter the boy.’ She said, ‘This can never happen. I know Ibrahim is the most kindhearted man. How can you find him slaughtering his son?’ He said, ‘By the Lord of the heaven, by the Lord of earth and this House, I certainly saw him make him lie down with the knife in his hand to slaughter him.’ She asked, ‘Why?’ He replied, ‘He thought his Lord has commanded him to do so.’ She said, ‘He then is right to do so to obey his Lord.’ He (the Imam) said, ‘When she completed the acts of Hajj she felt severely moved because of the thought that something may have happened to her son. As if I can see her in the valley moving fast with her hand on her head and saying, “O Lord, do not punish me for what I did to the mother of Isma‘il.” He (the Imam) said, ‘When Sarah came and she was informed of the news, she stood up to her son and looked and found the marks of knife on his throat. She was horrified, complained, and that was the beginning of her illness which caused her death.”’

Ali ibn Ibrahim a rapporté de son père, de Muhammad ibn Yahya, d'Ahmad ibn Muhammad, et de Hussain ibn Muhammad, de Abdouwayh ibn Amir, tous de Ahmad ibn Muhammad ibn Abi Nasr, de Aban ibn Uthman, de Abi Basir, selon lequel il a entendu Aba Ja'far et Aba Abdullah (que la paix soit sur eux) mentionner que le jour de la Tarwiyah, Gabriel a dit à Ibrahim (que la paix soit sur lui) : "Fais le Tawaf autour de l'eau, et elle sera appelée Tarwiyah. Ensuite, va à Mina et y passe la nuit. Puis, le matin, dirige-toi vers Arafat et frappe le Khifah avec une pierre blanche. Il a ensuite construit une mosquée en pierres blanches à cet endroit, connue comme la mosquée de Nimrah, où l'Imam prie le jour d'Arafat, y accomplissant la prière du Dhohr et de l'Asr. Ensuite, il s'est dirigé vers Arafat et a dit : "Ceci est Arafat, alors reconnais tes rites et reconnais tes péchés." Arafat a donc été nommé ainsi. Ensuite, il est allé à Muzdalifah, appelé ainsi car il s'y est dirigé. Puis, il s'est rendu au Mash'ar al-Haram, où Allah lui a ordonné de sacrifier son fils, voyant en lui ses caractéristiques et qualités, et ce à quoi il était destiné. Le matin venu, il est retourné de Mash'ar à Mina et a dit à sa mère : "Va au temple et reste-y, tandis que je m'isole avec le garçon." Il a dit : "Mon fils, apporte l'âne et le couteau pour que je puisse rapprocher le sacrifice." Aban a dit : "J'ai demandé à Abi Basir ce que signifiaient l'âne et le couteau. Il a répondu : "Il voulait le sacrifier, puis le préparer et l'enterrer." Le garçon est venu avec l'âne et le couteau, demandant : "O mon père, où est le sacrifice ?" Il a répondu : "Ton Seigneur sait où il est. Par Allah, Il m'a ordonné de te sacrifier. Regarde ce que tu en penses." Le garçon a dit : "Fais ce qui t'est ordonné, tu me trouveras, si Allah le veut, parmi les patients." Quand il a décidé de sacrifier, il a dit : "Mon fils, couvre-toi le visage et attache-toi solidement." Il a répondu : "Mon père, l'attache doit être avec le sacrifice, je ne les réunirai pas sur toi aujourd'hui." Abou Ja'far (que la paix soit sur lui) a alors placé le cou du jeune sur l'oreiller de l'âne et a pris le couteau, le plaçant sur sa gorge. Un vieil homme s'est approché et a demandé : "Que veux-tu de ce garçon ?" Il a répondu : "Je veux le sacrifier." L'homme a dit : "Gloire à Allah, un garçon qui n'a pas désobéi à Allah ne doit pas être sacrifié." Il a ajouté : "Non, ton Seigneur t'a interdit de le sacrifier, c'est seulement Satan qui t'a ordonné cela en rêve." Ibrahim a répondu : "Malheur à toi, les paroles que j'ai entendues sont celles qui m'ont atteint, non, par Allah, je ne te parlerai pas." Il a ensuite décidé de sacrifier, et le vieil homme a dit : "O Ibrahim, tu es un imam suivi, si tu sacrifies ton fils, les gens sacrifieront leurs enfants. Attends un instant." Ibrahim a refusé de lui parler. Abou Basir a rapporté d'Aba Ja'far (que la paix soit sur lui) qu'il l'a allongé près de la Jamrah al-Wusta, a pris le couteau et l'a placé sur sa gorge. Puis

10. Aban has narrated from abu Basir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘He wanted to slaughter him at the place where the mother of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, conceived him (the Messenger of Allah). It was near al-Jamarah al-Wusta’. They continue to inherit from their elders; and the last one among them who moved from that place was Ali ibn al-Husayn, ‘Alayhi al-Salam, in a matter between banu Hashim and banu ‘Umayyah. He (Ali ibn Al-Husayn) was murdered and (his body was) left in the wilderness.’”

[Le contenu principal du hadith a été traduit ci-dessus.]

11. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad and al-Hassan ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, ‘Where did Ibrahim want to slaughter his son?’ He (the Imam) said, ‘That place was al-Jamarah al-Wusta.’ I (the narrator) asked him about the color of the ram of Ibrahim and wherefrom it had come. He (the Imam) replied, ‘It was of a mix of black and white color with horns. It came from the sky on top of the hill on the right side of the Masjid of Mina. It walked on black, ate in black, looked, excreted and urinated with black, (meaning these parts (things) were of black color).”’

J'ai interrogé Abu 'Abdillah (sur lui la paix) au sujet de ce qu'ils ont ajouté dans la Mosquée Sacrée, il a dit: "En vérité, Ibrahim et Isma'il (sur eux la paix) ont établi la Mosquée Sacrée entre Safa et Marwa."

12. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’, from Hammad ibn ‘Uthman from al- Hassan ibn Nu’man who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘From what side is it added to the Sacred Masjid?’ He (the Imam) replied, ‘Ibrahim and Isma‘il had marked the limit of the Sacred Masjid to be between al-Safa’ and al-Marwah.’”

Ibrahim a tracé à La Mecque entre Al-Hazwara et Al-Mas'â, c'est ce qu'Ibrahim (que la paix soit sur lui) a tracé, signifiant la mosquée.

13. In another Hadith, it is narrated who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Ibrahim had marked the limit of the Sacred Masjid in Makkah to be between al-Hazwarah (a place near the door, gate of flour dealers) to al-Mas‘a. This much is what Ibrahim had marked to be the limit of the Sacred Masjid.’”

Il a dit : "Ismaël a enterré sa mère dans la pierre et l'a recouverte de pierres afin que la tombe de la mère d'Ismaël ne soit pas piétinée dans la pierre."

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Isma‘il buried his mother in al-Hijr and built a wall of stones around it so that people may not walk on her grave.”

"La Pierre Noire est la maison d'Ismaël, et en elle se trouvent la tombe de Hajar et la tombe d'Ismaël."

15. Certain individuals of our people have narrated from ibn Jumhur from his father from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Al-Hijr is the house of Isma‘il, and in it Hajar (Hagar) and Isma‘il are buried.”

Je n'ai pas besoin de toi, et toi tu n'as pas besoin de moi. Je suis pour toi une chose éphémère, tu es pour moi une chose éphémère. Je suis pour toi un serviteur, tu es pour moi un maître. Je suis pour toi un voyageur, tu es pour moi un lieu de repos. Je suis pour toi un malade, tu es pour moi un médecin. Je suis pour toi un pécheur, tu es pour moi un pardon. Je suis pour toi un nécessiteux, tu es pour moi un pourvoyeur. Je suis pour toi un mendiant, tu es pour moi un donateur. Je suis pour toi un opprimé, tu es pour moi un secoureur. Je suis pour toi un faible, tu es pour moi un soutien. Je suis pour toi un ignorant, tu es pour moi un guide. Je suis pour toi un égaré, tu es pour moi un guide. Je suis pour toi un pécheur, tu es pour moi un absolveur. Je suis pour toi un mendiant, tu es pour moi un pourvoyeur. Je suis pour toi un affligé, tu es pour moi un consolateur. Je suis pour toi un solliciteur, tu es pour moi un exauceur. Je suis pour toi un faible, tu es pour moi un fort. Je suis pour toi un indigent, tu es pour moi un pourvoyeur. Je suis pour toi un mendiant, tu es pour moi un généreux. Je suis pour toi un malade, tu es pour moi un guérisseur. Je suis pour toi un pécheur, tu es pour moi un absolveur. Je suis pour toi un affligé, tu es pour moi un consolateur. Je suis pour toi un solliciteur, tu es pour moi un exauceur. Je suis pour toi un faible, tu es pour moi un fort. Je suis pour toi un indigent, tu es pour moi un pourvoyeur. Je suis pour toi un mendiant, tu es pour moi un généreux. Je suis pour toi un malade, tu es pour moi un guérisseur. Je suis pour toi un pécheur, tu es pour moi un absolveur. Je suis pour toi un affligé, tu es pour moi un consolateur. Je suis pour toi un solliciteur, tu es pour moi un exauceur. Je suis pour toi un faible, tu es pour moi un fort. Je suis pour toi un indigent, tu es pour moi un pourvoyeur. Je suis pour toi un mendiant, tu es pour moi un généreux. Je suis pour toi un malade, tu es pour moi un guérisseur. Je suis pour toi un pécheur, tu es pour moi un absolveur. Je suis pour toi un affligé, tu es pour moi un consolateur. Je suis pour toi un solliciteur, tu es pour moi un exauceur. Je suis pour toi un faible, tu es pour moi un fort. Je suis pour toi un indigent, tu es pour moi un pourvoyeur. Je suis pour toi un mendiant, tu es pour moi un généreux. Je suis pour toi un malade, tu es pour moi un guérisseur. Je suis pour toi un pécheur, tu es pour moi un absolveur. Je suis pour toi un affligé, tu es pour moi un consolateur. Je suis pour toi un solliciteur, tu es pour moi un exauceur. Je suis pour toi un faible, tu es pour moi un fort. Je suis pour toi un indigent, tu es pour moi un pourvoyeur. Je suis pour toi un mendiant,

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about al-Hijr and the House, whether it is the House or there are some parts of the House in it?’ He (the Imam) said, ‘No, not even of the size of a fingernail of the House is in it (al-Hijr). However, Isma’il buried his mother in it and he did not like people’s walking on her grave; so he built a stone wall around it, and graves of prophets are there also.’”

Il fut enterré dans le Hajr, près du troisième pilier, les filles d'Ismaël.

17. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid Shabab al-Sayrafiy from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Inside al-Hijr, toward the third corner, the virgin daughters of Isma‘il are buried.’”

Les descendants d'Ismaël ont continué à être les gouverneurs de la Maison (de Dieu) et à organiser le pèlerinage pour les gens, transmettant leur religion de génération en génération, de dignitaire en dignitaire, jusqu'à l'époque d'Adnan ibn Udad. Puis une longue période s'est écoulée sur eux, leurs cœurs se sont endurcis, ils ont corrompu et innové dans leur religion, certains d'entre eux en expulsant d'autres. Certains sont partis en quête de subsistance, d'autres par aversion pour la lutte. Ils ont adopté de nombreuses pratiques contraires à la religion pure, comme la prohibition des femmes et des filles, et ce qu'Allah a interdit dans le mariage, sauf qu'ils considéraient licite la femme du père, la fille de la sœur et le mariage des deux sœurs. Ils pratiquaient le pèlerinage, la circumambulation et le bain rituel après l'émission de sperme, sauf ce qu'ils ont innové dans leur circumambulation et dans leur pèlerinage en associant d'autres divinités à Allah. Entre Ismaël et Adnan ibn Udad, il y avait Moïse.

18. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn abu Nasr from Aban from abu Basir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘Up to the time of ‘Adnan ibn ’Udad, descendents of Isma‘il were the caretakers of the House. They showed people how to perform the acts of Hajj and taught them religious matters, one generation after the other. After such a long time, their hearts became hard and they became corrupt and invented false issues. Certain ones among them expelled others from the city. A group of them moved away in search for living. Others moved away for their dislike of fighting and they still had a great deal of straightforward teaching of Ibrahim, like unlawfulness of marriage with mothers and daughters and things that Allah has made unlawful in marriage, except that they considered fathers’ wives, daughters of sisters and to marry two sisters at the same time as lawful. They practiced Hajj, Talbiyah and taking showers after carnal relations, except the things that they had invented in their Talbiyah and paganism issues in their Hajj. Moses lived between the time of Isma‘il and ‘Adnan ibn ’Udad.’”

19. It is narrated that Ma‘d ibn ‘Adnan was afraid of the disappearance of landmarks of the Sacred area, so he placed special markings and he was the first to do so. Thereafter, Jurhum became dominant over the care taking of the House. They, generation after generation, were the caretakers until they became rebellious in Makkah and violated its sanctity, consumed its properties, and committed injustice against people who came to Makkah. Whoever transgressed and rebelled in Makkah, even during the time of ignorance, people who wronged others and violated its sanctity; any king who did so was destroyed right there and then. It was called Bakkah, because transgressors’ necks were crushed when committing transgressions therein. It also was called Basa’sah because wrongdoers were destroyed if they committed injustice therein. It was also called Ruhm, because those who took refuge there were granted mercy and kindness. When Jurhum transgressed therein and violated its sanctity, Allah, the Most Majestic, the Most Glorious, send up on them fast-moving ants that destroyed them. Thereafter Khuza‘ah became dominant and gathered together to expel the remnants of Jurhum from the Sacred area. ‘Amr ibn Rabi‘ah ibn Harithah ibn ‘Amr was the chief of Khuza‘ah. ‘Amr ibn al-Harith ibn Musas al-Jurhumiy was the head of Jurhum. Khuza‘ah defeated Jurhum, and the remnant of Jurhum moved to a land of Juhaynah. A flood without rain came upon them, which drowned them. Khuza‘ah became the caretaker of the House and continued this task until Qusay ibn Kilab came and expelled Khuza‘ah from the Sacred area, took charge of the caretaking of the House and became dominant. H 6712, Ch. 7, h 19

Les Arabes n'ont cessé de pratiquer certains aspects de la religion de la Hanifisme, en maintenant les liens familiaux, en accueillant les invités, en effectuant le pèlerinage à la Maison Sacrée, en disant "Craignez la richesse de l'orphelin, car la richesse de l'orphelin est un fardeau", en s'abstenant de transgresser les interdits par crainte du châtiment. Ils n'avaient pas de jugement établi contre eux s'ils transgressaient les interdits. Ils prenaient de l'écorce des arbres du Haram et la suspendaient aux cous des chameaux. Personne n'osait prendre des chameaux où qu'ils aillent, ni suspendre autre chose que l'écorce des arbres du Haram. Celui qui enfreignait cela était châtié. Mais aujourd'hui, ils ont des jugements établis contre eux. Les habitants du Sham (région du Levant) ont érigé des catapultes contre Abi Qubays, alors Allah a envoyé sur eux un nuage ressemblant à une aile d'oiseau, qui a déversé sur eux un éclair, brûlant soixante-dix hommes autour de la catapulte.