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Chapitre
The Four Ways the Prophet’s Traditions Reach the People
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4-131 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Hammad ibn Isa, on the authority of Ibrahim ibn Umar al-Yamani and Umar ibn Azineh, on the authority of Aban ibn Abi Ayyash, on the authority of Salim ibn Qays al-Hilaly, “I once asked the Commander of the Faithful Imam Ali (MGB), ‘O Commander of the Faithful! I have heard from Salman, Miqdad and Abuzar some interpretations (of the Quran) and traditions from the Prophet (MGB) which differ with what is in the hands of the people. Then I heard that you acknowledged what I had heard from the people. There are many things in the hands of the people including interpretations of the Quran and traditions of the Prophet (MGB) with which you disagree and consider invalid. Do you think that the people falsely ascribe these traditions to God’s Prophet (MGB) and interpret the Quran as they wish?’ Then Ali (MGB) faced me and said, ‘You asked. Now try to understand the answer. In fact, what exists in the hands of the people includes truth and falsehood; right and wrong; etc.During the Prophet’s lifetime, they ascribed so many lies to him that he was forced to stand up and say, ‘O people! The lies ascribed to me have become too much. Whoever intentionally ascribes lies to me will go to Hell.’ However, there were a lot more lies ascribed to him. Indeed the Prophet’s narrations only reach you from four persons. Firstly, narrations may reach you from a hypocrite who claims to believe in public, but has not hesitation whatsoever to ascribe lies to the Prophet (MGB). The people would not accept his lies, if they know that he is a hypocrite. However, the people believe what he says, because they think that he has seen the Prophet (MGB) and has heard what he says from the Prophet (MGB). They do not really know him. However, the Honorable the Exalted God has informed us about the hypocrites and their characteristics and said, ‘When thou lookest at them, their exteriors please thee; and when they speak, thou listenest to their words…’Such hypocrites existed even after the Prophet (MGB). They got close to the leaders who misled the people and invite to the fire, and spoke in favor of them so that they may be hired to fill major positions. The people usually follow their leaders, unless they are saved by God.Secondly, narrations may reach you through a man who has heard something from God’s Prophet (MGB), but has not memorized it. He has no intentions of lying but he has not understood it well. He possesses incorrect narrations. He instructs others to follow them and follows them himself. He narrates them for others and says that he has heard it from God’s Prophet. If the Muslims know that it is wrong, they would not accept it from him. It may even be the case that he might discard it, if he knew it was wrong.Thirdly, narrations may reach you from someone who has heard that God’s Prophet (MGB) has issued an order, but has not heard that God’s Prophet (MGB) himself has later issued an opposite order. Or he may have heard that God’s Prophet (MGB) has admonished against something, but has not heard that God’s Prophet (MGB) himself has later advised it. He remembers it one way but he has either not heard or doesn’t remember it the other way. If the Muslims knew that such and such an order has later been dismissed, they would abandon it.Fourthly, narrations may reach you from someone who has not ascribed lies to the Prophet of God (MGB). Rather he hates to lie since he fears the Honorable the Exalted God and honors God’s Prophet (MGB). Such a person may have memorized whatever he has heard from God’s Prophet (MGB) and may restate his words in exactly the same way that he has heard them. However, it may be the case that they use one decree and not use its opposite. The decrees of the Prophet (MGB) are similar to the verses of the Quran. There are ones that are opposite to the previous ones (to cancel or change them). The Prophet (MGB) had many such statements. We must accept what the Prophet (MGB) has said, and abandon what he has withheld as the Honorable the Exalted God said in His Book, ‘…So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah for Allah is strict in Punishment.’Whoever doesn’t realize what God and the Prophet (MGB) meant would fall into error. It is not the case that all the companions of the Prophet (MGB) could give the proper answer to whatever they may be asked. Some of them asked some questions, but never tried to understand the answer. It seemed hard for them to understand things. They waited for a Bedouin to come and ask questions from the Prophet (MGB), so that they may hear theProphet’s response. I always had an especial time during the day and at night with the Prophet (MGB). He (MGB) let me be with him (MGB) during these times. All the companions of the Prophet (MGB) knew well that he (MGB) never treated anyone else this way. Sometimes the Prophet (MGB) came to see me in my house. Sometimes I went to see the Prophet (MGB) in his house. He (MGB) would then tell his wives to leave the room and had a private meeting with me. When the Prophet (MGB) came to see me in my house, he (MGB) would not tell Fatimah (MGB) or any of my children to leave. He (MGB) responded to whatever I asked. He (MGB) talked whenever I finished asking questions and remained silent. He (MGB) would clearly recite to me whatever Quranic verse which was revealed to him (MGB), so that I may write it in my own handwriting. He (MGB) taught me their interpretation and the other related issues. He (MGB) asked God to help me memorize it. I have not forgotten any of the verses of the Holy Quran and any of the knowledge which he (MGB) stated to me and I wrote it down. The Prophet (MGB) did not withhold anything from me and taught me whatever God had taught him including issues such as the legitimate and the illegitimate; obligatory and forbidden deeds; books of the previous Prophets; their enjoining to do good deeds and admonishing against evil deeds. I memorized everything and did not forget anything. Then he put his hand on my chest and asked God to fill up my heart with knowledge, understanding, wisdom and light. I said, ‘O Prophet of God! May my parents be your ransom! I have forgotten nothing and have written all of that which you taught me since the time you prayed to God for me. Are you worried that I may forget them?’ The Prophet (MGB) replied, ‘No. I am not worried about that at all.’”
IsnādAbou Hamza Al-Thumali a rapporté: Ali ibn Ibrahim ibn Hashim a rapporté de son père, de Hammad ibn Issa, d'Ibrahim ibn 'Umar Al-Yamani et 'Umar ibn Udaina, d'Aban ibn Abi Ayyash, de Salim ibn Qays Al-Hilali, qui a dit: J'ai dit à l'Imam Ali (que la paix soit sur lui): "Ô Commandeur des croyants, j'ai entendu de Salman, Al-Miqdad et Abou Dhar des explications du Coran et des hadiths du Prophète (que la paix soit sur lui et sa famille) qui ne sont pas entre les mains des gens. Ensuite, j'ai entendu de vous la confirmation de ce que j'ai entendu d'eux, et j'ai vu parmi les gens beaucoup de choses concernant l'explication du Coran et les hadiths du Prophète (que la paix soit sur lui et sa famille) que vous contredisez et prétendez être faux. Les gens inventent-ils des mensonges délibérément contre le Messager d'Allah (que la paix soit sur lui et sa famille) et interprètent-ils le Coran selon leurs propres opinions?"
Ali (que la paix soit sur lui) se tourna vers moi et dit: "Tu as posé une question, alors comprends la réponse. Il y a parmi les gens la vérité et le mensonge, la véracité et le mensonge, l'abrogé et l'abrogeant, le général et le spécifique, le clair et le ambigu, la préservation et l'illusion. Les gens ont menti contre le Messager d'Allah (que la paix soit sur lui et sa famille) de son vivant, jusqu'à ce qu'un prédicateur se lève et dise: 'Ô gens, le mensonge s'est répandu parmi vous. Celui qui ment délibérément contre le Messager d'Allah devrait s'attendre à sa place en Enfer.' Puis, d'autres ont menti après lui. Le discours vient de quatre personnes, sans en avoir une cinquième: un hypocrite qui montre la foi extérieurement, feignant l'islam sans ressentir de douleur ni de gêne à mentir délibérément contre le Messager d'Allah. Si les gens savaient qu'il était un hypocrite menteur, ils ne l'accepteraient ni ne le croiraient, mais ils disent: 'Il a été avec le Messager d'Allah et l'a vu et entendu de lui', donc ils acceptent de lui sans connaître sa véritable nature. Allah les a informés des hypocrites et les a décrits comme Il les a décrits, disant: 'Et quand tu les vois, leurs corps t'émerveillent, et s'ils parlent, tu écoutes leur parole.' Ensuite, ils se tournent vers les guides de l'égarement et les appelants au Feu par le mensonge, la calomnie et la tromperie, et ils suivent leurs actions, chargeant les gens de leurs péchés. Ils se sont associés aux rois et à la vie mondaine, sauf ceux qu'Allah a préservés. C'est l'un des quatre. Et un homme qui a entendu quelque chose du Messager d'Allah mais ne l'a pas préservé correctement, l'interprétant de manière erronée, sans mentir délibérément. Il le transmet et dit: 'J'ai entendu cela du Messager d'Allah.' Si les musulmans savaient que c'était une interprétation erronée, ils ne l'accepteraient pas. Et s'il savait que c'était une interprétation erronée, il le rejetterait. Et un troisième homme qui a entendu quelque chose du Messager d'Allah, lui ordonnant puis lui interdisant quelque chose, sans le savoir, ou l'a entendu lui interdire quelque chose puis l'ordonner sans le savoir, préservant ce qui a été abrogé et oubliant l'abrogeant. S'il savait que c'était abrogé, il le rejetterait, et
4-132 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ahmad ibn Idris quoted Abu Sa’id Sahl ibn Zyad al-Adamy, on the authority of Ja’far ibn Bashar al-Vaseti, on the authority of Ubaydullah ibn Abdullah al-Dihqan, on the authority of Durost ibn Abi Mansoor al-Vaseti, on the authority of Umar ibn Azineh, on the authority of Zurarah ibn A’ayan, on the authority of Abi Ja’far al-Baqir (MGB) that the Commander of the Faithful Imam Ali (MGB) said, “It is enough to do as much good in return for a favor as has been done for you. If you do more than has been done to you, then you are being grateful. One who is grateful is also generous. One should recognizes that whatever good he does, he indeed dose it for himself. Thus, one will no longer expect anyone to return his favors, nor will he expect any friendship in return for his friendly deeds. Do not demand anything from others in return for what you do for yourself so as to guard your own honor. Anyone who asks you for something from you has indeed disregarded his own honor. So do not disregard your own reputation and fulfill his request.”
IsnādMon père m'a informé, qu'Allah soit satisfait de lui, il a dit: Ahmad ibn Idris nous a informé, Abu Sa'id Sahl ibn Ziyad al-Adami a dit: Ja'far ibn Bashir al-Wasiti nous a informé, 'Ubaydullah ibn 'Abdullah al-Dahhakani, de Durust ibn Abi Mansur al-Wasiti, de 'Umar ibn Udainah, de Zurarah ibn A'yan, de Abu Ja'far, que la paix soit sur lui, a dit: Le Commandeur des croyants, que la paix soit sur lui, a dit: Celui qui agit envers lui comme on a agi envers lui a été récompensé, et celui qui est faible a été reconnaissant, et celui qui est reconnaissant a été généreux, et celui qui sait que ce qu'il a fait ne l'a fait que pour lui-même n'a pas dépassé les gens dans leur bienveillance, et ne les a pas surpassés dans leur affection, donc ne cherche pas la reconnaissance des autres pour ce que tu leur as donné pour toi-même et pour protéger ton honneur, et sache que celui qui te demande un besoin ne t'a pas honoré par rapport à lui, alors honore-toi par rapport à son refus.
Celui qui agit envers lui comme on a agi envers lui a été récompensé, et celui qui est faible a été reconnaissant, et celui qui est reconnaissant a été généreux, et celui qui sait que ce qu'il a fait ne l'a fait que pour lui-même n'a pas dépassé les gens dans leur bienveillance, et ne les a pas surpassés dans leur affection, donc ne cherche pas la reconnaissance des autres pour ce que tu leur as donné pour toi-même et pour protéger ton honneur, et sache que celui qui te demande un besoin ne t'a pas honoré par rapport à lui, alors honore-toi par rapport à son refus.
4-133 Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Muhammad ibn al-Hussein ibn Abil Khat’tab, on the authority of Ali ibn Asbat, on the authority of Salim - the servant of Tarbal that he had heard Abi Ja’far al-Baqir (MGB) say, “The world is making progress. Whatever you earn in this world, you earn it despite your weaknesses. Yet, you may lose some thing and not be able to hold on to them with all your strength.”He (MGB) then added, “Whoever forgets about what he has lost is in comfort, and whoever is pleased with what he has been granted will be cheerful.”
IsnādMuhammad ibn al-Hasan ibn Ahmad ibn al-Walid a rapporté: J'ai entendu Muhammad ibn al-Hasan al-Saffar dire: J'ai entendu Muhammad ibn al-Hussein ibn Abi al-Khattab, d'Ali ibn Asbat, de Salim, le mawla de Tarbal, d'un homme, d'Abu Ja'far (paix soit sur lui).
J'ai entendu Abu Ja'far (que la paix soit sur lui) dire: "Ce monde est changeant, ce qui t'est destiné en raison de ta faiblesse te parviendra, et ce qui ne t'est pas destiné t'atteindra même si tu t'en défends. Ensuite, il a ajouté : Celui qui désespère de ce qu'il a manqué soulage son corps, et celui qui se contente de ce qu'il a reçu apaise son cœur."
4-134 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of a man from Khoza’at, on the authority of Aslami, on the authority of his father that Aba Abdullah as-Sadiq (MGB) said, “You should learn Arabic since it is the language with which God has spoken to His servants. Utter the words properly.”The compiler of the book - Muhammad ibn Ali ibn al-Hussein - may God be pleased with him - said, “This narration has also been narrated by Abu Saeed Adami who has added the following at the end, ‘and wear your rings on your little finger or your ring finger not on the thumb since that has been a practice of the people of Lot. ’”
IsnādMon père nous a informés, qu'Allah soit satisfait de lui, il a dit: Saad ibn Abdullah nous a informés, il a dit: Ahmad ibn Muhammad ibn Isa nous a informés, d'Ahmad ibn Muhammad ibn Abi Nasr al-Byzanti, d'un homme de la tribu de Khazaa'a, d'Aslemi, de son père, d'Abu Abdullah, que la paix soit sur lui, a dit:
Apprenez l'arabe car c'est la parole par laquelle Allah a parlé à Ses créatures, nettoyez vos bouches et atteignez la perfection dans les articulations. Muhammad ibn Ali ibn al-Hussein, l'auteur de ce livre, qu'Allah soit satisfait de lui, a rapporté ce hadith d'Abu Sa'id al-Adami et a dit à la fin: "Atteignez la perfection dans les articulations", c'est-à-dire placez les articulations à la fin des doigts et ne les mettez pas aux extrémités, car il est rapporté que c'est ce que faisaient les gens de Loth.
4-135 (The compiler of the book narrated) that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Abi Ayoob al-Khizaz, on the authority of Abil Vard, on the authority of Abi Ja’far Muhammad ibn Ali al-Baqir (MGB), “God’s Prophet (MGB) addressed the people on the last Friday of the Arabic month of Sha’ban. He glorified God, praised Him, and then said, ‘O People! Indeed, a month has come in which each night is better than a thousand months. It is the month of Ramazan. God has prescribed fasting during it for you. Whoever stays up one night during that month and prays will receive the reward of one who has stayed up for seventy nights in other months and prayed. If you do any good deeds during that month, you will receive the reward of one who has done seventy good deeds in other months. If you perform any obligatory deeds in that month, your reward will be that of seventy similar cases in other months. It is the month of patience. The reward of patience is Paradise. Ramazan is the month of sympathy. It is the month in which God increases the share of a believer’s daily bread. Whoever feeds another believer (to break his fast) shall be given the rewardof freeing a slave. His past sins will also be forgiven.’ It was said to him (MGB), ‘O Prophet of God! Not all of us are able to feed another believer to break his fast!’ The Prophet (MGB) said, ‘Indeed the Honorable the Exalted God is generous. He would even give this reward to those of you who have nothing but a cup of milk, some juice, water or a date to feed another believer to break his fast. Whoever helps his slave with his duties during this month will be rewarded by God with an easier Reckoning. It is the month whose beginning is mercy, whose middle is forgiveness, and whose end is answering and releasing from the Fire. In it you are in need of four qualities: two qualities with which to please God, and two qualities with which you ask for the fulfillment of your own needs. The two qualities with which to please God are: testify that there is no god but God, and that I (Muhammad) am God’s Prophet. And the two qualities with which you may ask for the fulfillment of your needs are: Ask God for your needs and Paradise during that month. Also ask God to protect you from the Fire of Hell.’”
IsnādAbou Ja'far Muhammad ibn Ali (que la paix soit sur eux) a dit:
Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) a adressé les gens lors du dernier vendredi de Chaabân. Il a loué Allah et l'a glorifié, puis il a dit: "Ô gens, un mois vous est arrivé, une nuit en lui vaut mieux que mille mois, c'est le mois de Ramadan. Allah a rendu le jeûne obligatoire en ce mois et a institué la prière de nuit comme une adoration volontaire équivalente à celle de soixante-dix nuits dans les autres mois. Pour celui qui accomplit une bonne action en ce mois, il aura la récompense de celui qui accomplit une obligation en dehors de ce mois. Et pour celui qui accomplit une obligation en ce mois, il aura la récompense de celui qui accomplit soixante-dix obligations en dehors de ce mois. C'est le mois de la patience, et la récompense de la patience est le Paradis. C'est le mois de la compassion, et c'est un mois où Allah accroît la subsistance du croyant. Pour celui qui nourrit un croyant jeûnant pour la rupture du jeûne, cela lui vaudra, auprès d'Allah, l'affranchissement d'un esclave et le pardon de ses péchés passés. On dit alors: Ô Messager d'Allah, tout le monde n'est pas capable de nourrir un jeûneur. Il a répondu: Certes, Allah est Généreux et accorde cette récompense à celui d'entre vous qui ne peut offrir qu'un peu de lait pour rompre le jeûne, ou un verre d'eau fraîche, ou quelques dattes, ou qui allège le fardeau de son esclave, Allah allégera son fardeau. C'est un mois dont le début est miséricorde, le milieu est pardon, et la fin est affranchissement de l'Enfer. En ce mois, il y a quatre caractéristiques: deux qui plaisent à Allah et deux dont vous ne pouvez vous passer. Quant à celles qui plaisent à Allah, ce sont le témoignage qu'il n'y a de divinité digne d'adoration qu'Allah et que Muhammad est le Messager d'Allah. Quant à celles dont vous ne pouvez vous passer, c'est de demander à Allah vos besoins et le Paradis, de demander à Allah la protection et de vous en remettre à Lui contre le Feu."