Ce qui est Relatif à la Vision — Al-Tawḥīd

Ce qui est Relatif à la Vision — Al-Tawḥīd | al-imane — al-imane.com

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8. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ya`qub said: Ahmad ibn Idris said on the authority of Ahmad Muhammad ibn `Isa, on the authority of `Ali ibn Sayf, on the authority of Muhammad ibn `Ubaydah that I wrote to Abu al-Hasan (`Ali) al-Rida (AS) asking him about the vision of Allah and what that Sunnis and the Shi`ites narrate regarding the subject. I asked him to explain the subject in detail to me. Hence, he (AS) wrote in his own handwriting: All agree unanimously that Allah’s recognition is necessary. So, if it is possible to see Allah, the Mighty and High, with the eyes, then recognition has taken place. And this recognition could take place with or without faith. If recognition via vision is faith, then it is not faith, because faith is the opposite of visual recognition. If recognition via vision is faith, then there would be no people of faith in the world since nobody has seen Allah, Exalted is His Remembrance. If faith is based on visual recognition, then it might vanish as a result of death and resurrection. This is sufficient proof that Allah, noble be His Remembrance, cannot be seen by the eye….

IsnādAli ibn Ahmad ibn Muhammad ibn Imran Al-Daqqaq a rapporté: J'ai entendu Muhammad ibn Ya'qub dire: J'ai entendu Ahmad ibn Idris dire, de la part d'Ahmad ibn Muhammad ibn Isa, de la part d'Ali ibn Sayf, de la part de Muhammad ibn Ubaydah, qui a dit: J'ai écrit à Abi al-Hasan Al-Ridha (que la paix soit sur lui) pour lui demander au sujet de la vision telle que rapportée par le public et les initiés, et je lui ai demandé de m'expliquer cela. Il a répondu par écrit en disant que tous sont d'accord sur le fait que la connaissance par la vision est nécessaire. S'il est possible de voir Allah (qu'Il soit exalté) avec les yeux, alors la connaissance par la vision est nécessaire. Cependant, cette connaissance ne signifie pas nécessairement la foi, car si cette connaissance par la vision est une forme de foi, alors la connaissance acquise dans ce monde n'est pas de la foi, car elle est son opposé. Ainsi, il n'y a personne de croyant dans ce monde, car ils n'ont pas vu Allah (qu'Il soit exalté). Si cette connaissance par la vision n'est pas une forme de foi, alors cette connaissance acquise dans ce monde ne disparaîtra pas dans l'au-delà. Cela prouve que Allah (qu'Il soit exalté) n'est pas vu avec les yeux, car les yeux nous mènent à ce que nous avons décrit.

Ceci est un enseignement sur la vision de Dieu et la relation entre la connaissance acquise par la vision et la foi, soulignant que la vision de Dieu n'est pas possible avec les yeux physiques, et que la connaissance acquise dans ce monde n'est pas nécessairement liée à la foi véritable.

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9. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ya`qub al-Kulayni said on the authority of Ahmad ibn Idris, on the authority of Muhammad ibn `Abd al-Jabbar, on the authority of Safwan ibn Yahya that Abu Qurrah, the traditionist, asked me to take him to Abu al-Hasan (`Ali) al-Rida (AS); therefore, I asked for his permission to visit him, and he granted it to me. So, he (Abu Qurrah) went to him, and asked him about the laws regarding the permissible and the forbidden, until he reached the subject of Divine Unity. Hence, Abu Qurrah said: “It has been transmitted to us that Allah, the Mighty and High, divided vision and speech between two prophets; allocating speech to Musa (AS) and allocating vision for Muhammad (SA).” Consequently, Abu al-Hasan (AS) replied: Who is it that brought the revelation from Allah, the Mighty and High, to both jinn and humankind? Vision comprehends Him not, and He comprehends (all) vision.1 And they do not comprehend Him in knowledge.1 Nothing whatsoever is like unto Him.2 Was it not Muhammad (SA)? He said: “Of course?” He (AS) added: If that is the case, then how could he come to all of creation, saying that he was sent by Allah, call them by His Command, that vision comprehend Him not, and He comprehend all vision. And they do not comprehend Him in Knowledge. Nothing whatsoever is like unto Him, and then claim that “I have seen Him with my own eyes. I comprehend Him, and He has a human form.” Are people not ashamed of saying such things? The unbelievers can use this against us: claiming that Allah revealed one thing and the Prophet contradicted it! Abu Qurrah says: “Then He says: And certainly he saw Him in another descent.3 Hence, Abu al-Hasan (AS) replied: Verily, the verse after this verse stipulates what he saw, as He says, The heart was not untrue in (making him see) what he saw.4 He is saying that the heart of Muhammad (SA) was not untrue in what his eyes saw. Then He informs of what he saw and says: Certainly he saw of the greatest signs of his Lord.5 Thus, the signs of Allah, the Mighty and High, are other than Allah. As He has said: And they do not comprehend Him in knowledge. So, if the eyes saw Him, then they comprehended Him in knowledge, and recognition had taken place. Abu Qurrah enquired: “Do you claim that the prophetic traditions are false?” Abu al-Hasan (AS) responded: “Any prophetic traditions which contradict the Qur`an are false. According to the consensus of all Muslims, He cannot be comprehended in knowledge, vision comprehends Him not, and nothing whatsoever is like unto Him.”

IsnādNous a informé Ali ibn Ahmad ibn Muhammad ibn Imran Al-Daqqaq, que Dieu lui fasse miséricorde, qui a dit: Nous a informé Muhammad ibn Ya'qub Al-Kulayni, d'Ahmad ibn Idris, de Muhammad ibn Abd al-Jabbar, de Safwan ibn Yahya, qui a dit: Abu Qura, le narrateur, m'a demandé d'introduire Abu al-Hasan Al-Rida, que la paix soit sur lui, à lui, et j'ai demandé la permission pour cela et il me l'a accordée. Je suis donc entré et lui ai posé des questions sur le licite, l'illicite et les jugements, jusqu'à ce que sa question atteigne le Tawhid. Abu Qura a dit: Nous avons entendu dire que Dieu, exalté soit-Il, a partagé la vision et la parole entre deux, Il a donné la parole à Moïse, que la paix soit sur lui, et la vision à Muhammad, que la paix et la bénédiction de Dieu soient sur lui et sur sa famille. Abu al-Hasan, que la paix soit sur lui, a dit: "Celui qui a reçu la révélation de l'Inconnaissable, aux deux groupes, les djinns et les humains, [Il n'est pas atteint par la vision, alors qu'Il saisit toutes les visions] (1) [Ils sont entourés de Sa science] (2) [Et rien n'est tel que Lui] (3). N'est-ce pas que Muhammad, que la paix et la bénédiction de Dieu soient sur lui, a dit: Oui? Il a dit: Comment un homme pourrait-il venir à toute la création et leur dire qu'il vient de Dieu et les appeler à Dieu par l'ordre de Dieu, en disant: (Ils ne peuvent Le saisir par la vision, alors qu'Il saisit toutes les visions) (Et ils ne peuvent Le saisir par la connaissance) (Et rien n'est tel que Lui)? Puis il dit: J'ai vu de mes propres yeux, et j'ai acquis la connaissance, et Il est sous une forme humaine. N'avez-vous pas de pudeur? Les hypocrites ne pourraient pas supporter qu'il vienne de Dieu avec quelque chose, puis vienne avec le contraire d'un autre côté! (4). Abu Qura a dit: Il dit: [Et il l'a vu une autre fois]. Abu al-Hasan, que la paix soit sur lui, a dit: Après ce verset, il y a une indication sur ce qu'il a vu, car il a dit: (Le cœur n'a pas menti sur ce qu'il a vu), il dit: Le cœur de Muhammad, que la paix et la bénédiction de Dieu soient sur lui et sur sa famille, n'a pas menti sur ce que ses yeux ont vu, puis il a raconté ce qu'il a vu en disant: Il a vu parmi les grands signes de son Seigneur, et les signes de Dieu, exalté soit-Il, ne sont pas Dieu: et Il a dit: (Et ils ne peuvent Le saisir par la connaissance) donc, quand les yeux Le voient, la connaissance L'entoure et la reconnaissance se produit. Abu Qura a dit: Il nie les récits, il a dit: Si les récits contredisent le Coran, je les nie (1) et les musulmans sont unanimes sur le fait qu'Il n'est pas entouré par la connaissance (2) et qu'Il n'est pas saisi par la vision, et rien n'est tel que Lui.

Le cœur n'a pas menti sur ce qu'il a vu, il dit: Le cœur de Muhammad, que la paix et la bénédiction de Dieu soient sur lui et sur sa famille, n'a pas menti sur ce que ses yeux ont vu, puis il a raconté ce qu'il a vu en disant: Il a vu parmi les grands signes de son Seigneur, et les signes de Dieu, exalté soit-Il, ne sont pas Dieu: et Il a dit: (Et ils ne peuvent Le saisir par la connaissance) donc,

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13. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (ra) said: Muhammad ibn Abu `Abdullah al-Kufi said on the authority of Muhammad ibn Isma`il al-Barmaki, on the authority al-Husayn ibn al-Hasan, on the authority of Bakr ibn Salih, on the authority of al-Husayn ibn Sa`id, on the authority of Ibrahim ibn Muhammad al-Khazzaz and Muhammad ibn al-Husayn both said: We entered into the presence of Abu al-Hasan al-Rida (AS). We related to him what was transmitted regarding Muhammad (sw); namely, that he saw His Lord in the form of a vigorous young man of thirty years of age, whose feet were covered in greenery. I also explained to him that that Hisham ibn Salim, Sahib al-Taqi and al-Maythami say that Allah’s belly is hollow and the rest (of His body) is solid. So he (AS) fell in prostration and then said: "May You be Glorified! They have not recognized You, nor have they testified to Your Unity. As a result, they have described You as such. May You be glorified! Had they recognized You, they would have only described You by means of the attributes with which You have described yourself. May You be glorified! They have certainly wronged themselves by describing You with what is not worthy of You. O my God, I only describe You with the attributes with which You have described yourself, and I do not compare You with Your Creation. You are worthy of all good. Do not count me among the oppressors." Then he (AS) turned his face to us and said: “Whatever you have imagined, imagine Allah as other than that.” He (AS) then added: We, the Household of Muhammad, are the middle way [al-Namat al-Awsat] which the exaggerator [ghali] cannot comprehend, and the neglectful follower does not reach. O Muhammad! Verily, when the Messenger of Allah (sw) looked at the grandeur of His Lord, he (the Messenger) was in a form of a vigorous young man of thirty years of age. O Muhammad! My Lord is far above possessing the attributes of the created." He says, I asked him (AS): ‘May I be your ransom! Whose feet were covered in green?” He (AS) replied: "That refers to Muhammad (sw). When he looked at his Lord by means of his heart, Allah covered him in the Light of His Veil until it was apparent to him what was behind the veil. Verily, the Light of Allah is green, red, and white, as well as other colors. O Muhammad, we only accept what agrees with the Book (Qur`an), and the Sunnah (traditions of the Prophet)."

IsnādAli ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq a rapporté: Nous a informés Muhammad ibn Abi Abdullah al-Kufi, de Muhammad ibn Isma'il al-Barmaki, de Hussein ibn al-Hasan, de Bakr ibn Salih, de Hussein ibn Sa'id, d'Ibrahim ibn Muhammad al-Khazaz, et de Muhammad ibn al-Hussein, qui ont dit: Nous sommes entrés chez Abou al-Hasan al-Rida (que la paix soit sur lui) et lui avons rapporté ce qui a été raconté selon quoi Muhammad (que la prière d'Allah et Son salut soient sur lui) a vu son Seigneur sous la forme d'un jeune homme réussi à l'âge de trente ans, ses pieds étaient verdoyants. J'ai dit: Hisham ibn Salim, le compagnon de la couronne et d'Al-Mithami disent: Il a été décrit comme ayant un nombril proéminent et le reste solide, s'inclinant en prosternation, puis il a dit: Gloire à Toi, ils ne T'ont pas connu ni T'ont attribué d'associé, c'est pourquoi ils T'ont décrit ainsi. Gloire à Toi, s'ils T'avaient connu, ils T'auraient décrit comme Tu T'es décrit. Gloire à Toi, comment ont-ils osé leurs âmes de Te comparer à un autre que Toi, ô mon Dieu, je ne Te décris que par ce avec quoi Tu T'es décrit, et je ne Te compare pas à Tes créatures, Tu es digne de tout bien, ne me compte pas parmi les injustes. Puis il se tourna vers nous et dit: Ne supposez rien à propos de quelque chose, et ne supposez rien à propos d'Allah autre que Lui. Puis il dit: Nous sommes la famille de Muhammad, la voie médiane, que ni l'extravagant ne nous atteint ni le retardataire ne nous précède. Ô Muhammad, certes, lorsque le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a regardé la grandeur de son Seigneur, il était sous la forme d'un jeune homme réussi et à l'âge de trente ans. Ô Muhammad, la grandeur de mon Seigneur est trop élevée pour être dans la description des créatures. J'ai dit: Que ta vie soit sacrifiée pour Lui, celui dont les pieds étaient verdoyants? Il a dit: C'était Muhammad (que la prière d'Allah et Son salut soient sur lui), lorsqu'il regardait son Seigneur avec son cœur, Il le plaçait dans une lumière semblable à la lumière des voiles jusqu'à ce qu'il voie à travers les voiles. La lumière d'Allah est de Lui, aussi verte que - verte, aussi rouge que rouge, aussi blanche que blanche, et autre que cela, ô Muhammad, ce avec quoi le Livre et la Sunna ont témoigné, nous en sommes les affirmateurs.

[Contenu principal du hadith]

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14. Muhammad ibn Muhammad ibn `Isam al-Kulayni (RA) said: Muhammad ibn Ya`qub al-Kulayni said on the authority of `Ali ibn Muhammad, on the authority of Sahl ibn Ziyad and others, on the authority of Muhammad ibn Sulayman, on the authority of `Ali ibn Ibrahim al-Ja`fari, on the authority of `Abd Allah ibn Sinan, that Abu `Abd Allah al-Sadiq (AS) said: Verily, Allah is the Most Great, and the Lofty [al-rafi`]. Worshippers cannot describe Him, nor can they reach the core of His Magnificence. Vision comprehends Him not, and He comprehends (all) vision; and He is the Subtle, the All-Aware. He cannot be described in terms of `how,’ `where’ and `when’. And how can I describe him by means of `how’ when it is He who created the condition for the question `how;’ hence, I recognized the condition by the fact that He created the `how.’ And how can I describe Him in terms of `where’ when it was He was created space; hence, I recognized space by the fact that he created the `where.’ And how can I describe him in terms of `when’ when it was he who created time; hence, I recognized time by the fact that He created time. Thus, Allah, the Blessed and Exalted, is present in every place, and is absent from everything. Vision comprehends Him not, and He comprehends all vision. There is no god but He: the Most High, the Great. And He is the Knower of subtleties, the Aware.

IsnādNous a informé Muhammad ibn Muhammad ibn 'Isam al-Kulayni, qu'Allah soit satisfait de lui, qui a dit: Nous a informé Muhammad ibn Ya'qub al-Kulayni, de la part d'Ali ibn Muhammad, de la part de Sahl ibn Ziyad et d'autres, de la part de Muhammad ibn Sulayman, de la part d'Ali ibn Ibrahim al-Ja'fari, de la part d'Abdullah ibn Sinan, de la part d'Abu 'Abdullah, que la paix soit sur lui, qui a dit:

Certes, Allah est Grand, Sublime, les serviteurs ne peuvent pas Le décrire, ni atteindre la profondeur de Sa grandeur, ni les regards ne peuvent Le percevoir alors qu'Il perçoit les regards, Il est le Subtil, l'Informé. Il n'est pas décrit par le comment, ni par le où, ni par le lieu. Comment pourrais-je Le décrire par le comment alors qu'Il est Celui qui a créé le comment jusqu'à ce que le comment devienne une réalité? J'ai donc connu le comment par ce qu'Il a créé comme comment pour nous. Ou comment pourrais-je Le décrire par le où alors qu'Il est Celui qui a créé le où jusqu'à ce que le où devienne une réalité? J'ai donc connu le où par ce qu'Il a créé comme où pour nous. Ou comment pourrais-je Le décrire par le lieu alors qu'Il est Celui qui a créé le lieu jusqu'à ce que le lieu devienne une réalité? J'ai donc connu le lieu par ce qu'Il a créé comme lieu pour nous. Allah, exalté et élevé soit-Il, est présent en tout lieu, sorti de toute chose, les regards ne peuvent Le percevoir alors qu'Il perçoit les regards. Il n'y a de divinité digne d'adoration qu'Allah, l'Élevé, le Grand, Il est le Subtil, l'Informé.

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20. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Musa ibn `Imran al-Nakha`I said on the authority of al-Husayn ibn Yazid al-Nawfali, on the authority `Ali ibn Abu Hamzah, on the authority of Abu Basir that I asked Abu `Abd Allah al-Sadiq (AS) to: “Enlighten me about Allah, the Mighty and High. Will the Believers see Him on the Day of Judgment?” He (AS) responded: “Yes, In fact, they have even seen Him before the Day of Judgment.” So I enquired: “When?” He answered: “When He said to them: Am I not your Lord? They said: Yes!”1 Then he (AS) was quiet for a while and then spoke: “Verily, the Believers see Him in this world before the Day of Judgement. Do you not see Him at this moment?” Abu Basir says I said to him: “May I be your ransom! Can I narrate this on your authority?” He (AS) replied: No, If you relate this, the ignorant denier will argue with you regarding its meaning. He will assume that this is anthropomorphism, and will disbelieve. The vision of the heart is not the same as the vision of the eyes. Exalted is Allah from what the anthropomorphists [mushabbahum] and apostates [mulhidum] attribute to Him! 21. Ahmad ibn Ziyad ibn Ja`far al-Hamadani (RA) said: `Ali ibn Ibrahim said on the authority of his father Ibrahim ibn Hashim, on the authority of `Abd al-Salam ibn Salih al-Hirawi that I asked `Ali ibn Musa al-Rida (AS): “O son of the Messenger of Allah! What do you say about the tradition of the Ahl al-Hadith1 that the Believers shall visit their Lord in Paradise from their own places?” Hence, he (AS) replied: O Abu al-Salt! Verily, Allah, the Blessed and exalted, favored his Prophet Muhammad (SA) over all of His Creation. He favored him above all the Prophets and the angels. He made obedience to the Prophet obedience to Allah. He made following the Prophet following Allah. He made visiting the Prophet in this world and the Hereafter like visiting him.2 Thus, He, the Mighty and High, has said: Whoever obeys the Messenger, he indeed obeys Allah.3 And has said: Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands. And the Prophet (SA) said: Whoever visits me in my life or after my death, has indeed visited Allah.’ The place of the Prophet (SA) in Paradise is the most elevated place. Thus, whoever visits him in his place in Paradise from his own place, has certainly visited Allah, the Blessed and Exalted. I then asked him: “O son of the Messenger of Allah, then what is the meaning of the report which they have transmitted that the reward of saying `there is no god but Allah’ is looking at the face of Allah?” So he (AS) responded: O Abu al-Salt! Whoever claims that Allah ha a face like a human face has indeed disbelieved. The Face of Allah is, in fact, His Prophets, Messengers and Proof, may the blessings of Allah be upon them. They are the ones through whom Allah is noticed, through whom people turn to His Religion, and through whom Allah is witnessed. Hence, Allah, the Mighty and High, says: Everyone on it must pass away. And there will endure forever the Face of your Lord, the Lord of glory and honor.2 And He, the Mighty and High, says: Everything is perishable but His Face.3 Therefore, looking at Prophets of Allah, His Messengers and Proofs (AS) in their places is a great reward for the Believers on the Day of Judgment. Hence, the Prophet (SA) has said: “Whoever hates my Household and Progeny, will not see me, and I will not see him on the Day of Judgment.” And he (AS) said: “Verily, there is among you who will not see me after they have parted from me” O Abu al-Salt! Verily, Allah, the Blessed and Exalted, is not limited to place. Vision and imagination do not comprehend Him. I then enquired from him: “O son of the Messenger of Allah! Inform me about Paradise and Hell. Are they already created?” He (AS) replied: “Certainly! And the Messenger of Allah (SA) surely entered Paradise and saw Hell, when he ascended to Heaven.” I asked him: “There are people who say: they are both decreed, but not created yet.” So he (AS) answered: Such people are not from us, and we are not from them. Whosoever denies the creation of Paradise and Hell belies the Prophet (SA) and belies us. Such people do not follow our authority, and will remain in hell-fire. Allah, the Mighty and High, says: This is the hell which the guilty called a lie. Round about shall they go between it and hot, boiling water.4 And the Prophet (SA) said: When I ascended to Heaven, Jibra`il took me by the hand, and brought me to Paradise. He gave me some dates from Paradise, and I ate them, producing semen in my loins. When I came down to Earth and had contact with Khadijah (AS), she became pregnant with Fatimah (AS). Thus, Fatimah is a human houri [hawra’insiyyah]. Whenever I long for the perfume of Paradise, I smell the scent of my daughter Fatimah (AS).

IsnādAli ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq a rapporté: J'ai entendu Muhammad ibn Abi Abdullah al-Kufi dire: Mousa ibn Imran al-Nakha'i a rapporté de Al-Hussein ibn Yazid al-Nowfali, de Ali ibn Abi Hamza, de Abi Basir, de Abi Abdullah (sur lui la paix), qui a dit: J'ai demandé: "Informez-moi à propos d'Allah, le Puissant et Majestueux, est-ce que les croyants Le verront au Jour de la Résurrection?" Il a répondu: "Oui, et ils l'ont déjà vu avant le Jour de la Résurrection." J'ai demandé: "Quand?" Il a dit: "Lorsqu'Il leur a dit: 'Ne suis-Je pas votre Seigneur?' Ils ont répondu: 'Si.' Puis Il s'est tu un moment, puis a dit: 'Et certes, les croyants Le voient dans ce monde avant le Jour de la Résurrection. Ne Le vois-tu pas en ce moment même?'" Abi Basir a dit: "Je lui ai demandé: 'Puisses-tu être mon sacrifice, puis-je transmettre cela de toi?' Il a répondu: 'Non, car si tu le fais, un ignorant rejettera ce que tu dis, pensant que c'est une comparaison blasphématoire, et la vision n'est pas la même avec le cœur qu'avec les yeux. Allah est au-dessus de ce que les anthropomorphistes et les mécréants Lui attribuent."

Le contenu principal du hadith parle de la vision des croyants d'Allah, à la fois au Jour de la Résurrection et avant. Il met en lumière la différence entre la vision spirituelle et la vision physique, tout en soulignant la transcendance d'Allah par rapport aux attributs que Lui prêtent les déviants et les mécréants.

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22. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said on he authority of Ahmad ibn Abu `Abd Allah al-Barqi, on the authority of his father Muhammad ibn Khalid, on the authority of Ahmad ibn al-Nadr, on the authority of Muhammad ibn Marwan, on the authority of Muhammad ibn al-Sa’ib, on the authority of Abu al-Salih that `Abd Allah ibn `Abbas was asked to interpret the Word of the Mighty and High: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, the said: Glory be to Thee, I turn to Thee, and I am the first of the Believers.1 He said: Musa (AS) said: “Glory be to You, I turn to You from asking You to se You, and I am the first of the Believes who bears witness that you cannot be seen.” Muhammad ibn `Ali ibn al-Husayn, the Compiler of this book (RA) says: Verily, Musa (AS) knew that it is not possible to see Allah, the Mighty and High. He surely asked Allah, the Mighty and High, to show Himself to him, so that he may look upon Him. Because his people insisted that he do so. Therefore, Musa (AS) asked the question to His Lord without taking permission from Him. He (AS) said: My Lord! Show me Yourself, so that I may look upon You. God replied: You cannot see Me but look at the mountain, if it remains firm in its place, then you will see Me. The meaning of this is that You will never se Me because the mountain never moves in any state. This is like the Word of Allah, the Mighty and High: They shall not enter the garden until the camel passes through the eye of the needle.2 The meaning of this is that they will never enter the garden like the camel will never pass through the eye of the needle, but when his Lord manifested Himself to the mountain i.e. manifested a sign from His Signs. That sign was a light from the lights which He had created; He cast down His Might on that mountain. He made it crumble and Musa fell down in a swoon from fear of the earthquake which was shaking that mountain with its power. Then, when he recovered, he said: “Glory be to You, I turn to You i.e. I return to my recognition of You, turning from my people and their request to see You.” This repentance was not the result of a sin, since prophets do not commit major or minor sins. The permission before the question was not obligatory upon him; in fact, it was a form of politeness. He always used to d this prior to asking a question. According to one group, he had taken permission before asking that vision was not applicable to Allah, the Mighty and High. Regarding his statement: And I am the first of the Believers, Moses is saying that I am the first of the Believers from the group that were with him. They had asked him to take permission from his Lord to show Himself, so that he may look upon Him. The traditions that have transmitted regarding this subject, and which our elders (RA) have mentioned in their writings, are authentic as far as I am concerned. However, I refrained from transmitting them in this chapter fearing that some ignorant people may read them and interpret them literally, rejecting them, and disbelieving in Allah, the Mighty and High, out of ignorance. The traditions that Ahmad ibn Muhammad ibn `Isa has mentioned in his Nawadir and those which Muhammad ibn Ahmad ibn Yahya has mentioned in his Jami regarding the vision of Allah are authentic. Only the ignorant and the unbelievers can reject them. Their wording is the wording of the Qur`an. These reports negate anthropomorphism [tashbih] and annulment [ta`til] as a means of proving Divine Unity. Our Imams, may the blessings of Allah be upon them, have certainly ordered us not to address people beyond the capacity of their intellect. In these reports, the vision of Allah means the knowledge of Allah. In other words, this world is a place of doubt, uncertainty, and danger. Thus, when the Day of Judgment comes, the Signs of Allah and His Command will unveil for His servants and deliver both reward and punishment. Doubt will be eliminated, and all will attest to the reality and Omnipotence of Allah, the Mighty and High. The confirmation of this is in the Book of Allah, Mighty and High: Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.1 So, the meaning of what is narrated in the tradition that He, the Mighty and High, will be seen is that He will be known with understanding and surety like His Word, the Mighty and High: Have you not seen your Lord, how He extends the shade?2 And His Word: Did you not see him (Namrud) who disputed with Ibrahim about his Lord, and Hid Word: Did you not see those who went forth from their homes, in thousands, fearing death, and His Word: Have you not seen how your Lord dealt with the fellows of the elephants? And other examples of this include that vision refers to the vision of the heart, and not the vision of the eyes. As for the Word of Allah, the Mighty and High: but when his Lord manifested to the mountain, it means that He, the Mighty and High, made a sign appear as a Sign of the Signs of the hereafter which will make mountains into a mirage, and which will uproot the mountains and scatter them away as dust. The mountain crumbled and turned into dust, because it would not bear that sign. It is said: The light of the throne manifested itself upon the mountain.

IsnādNous a informé Muhammad ibn Moussa ibn Al-Moutawakkil (qu'Allah lui fasse miséricorde) qui a dit: Nous a informé Ali ibn Al-Hussein As-Sa'dabadi, à partir d'Ahmad ibn Abi Abdullah Al-Barqi, à partir de son père Muhammad ibn Khalid, à partir d'Ahmad ibn An-Nadr, à partir de Muhammad ibn Marwan, à partir de Muhammad ibn As-Sa'ib, à partir d'Abi As-Salih, à partir d'Abdullah ibn Abbas, concernant la parole d'Allah Le Très-Haut: "Puis quand il eut atteint sa pleine force et qu'il fut devenu un homme accompli, Nous lui accordâmes sagesse et savoir. C'est ainsi que Nous récompensons les bienfaisants." (Sourate 28, verset 14)

Il a dit: Il dit: "Gloire à Toi! Je me repens à Toi et je suis le premier des croyants." Il dit: "Il dit: 'Gloire à Toi! Je me repens à Toi de demander à Te voir, et je suis le premier des croyants en ce que Tu ne peux être vu.'"

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Traduction non vérifiée

24. And the confirmation of what I have mentioned is what said Tamim ibn `Abd Allah al-Qarashi (RA) that My father related to me on the authority of Hamdan ibn Sulayman al-Naysaburi, on the authority of `Ali ibn Muhammad ibn al-Jahm that I was present in the gathering of al-Ma`mun and al-Rida `Ali ibn Musa (AS) was with him; hence, al-Ma`mun asked him: “O son of the Messenger of Allah! Do you not claim that the prophets (SA) are infallible?” He (AS) replied: “Of course.” Hence, he asked him about the verses of the Qur`an. Among the questions he asked was: Then, what is the meaning of the Word of Allah, the Mighty and High: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me?”1 How is it possible that Musa son of `Imran (AS), to whom Allah ha spoken, did not know that Allah, Exalted be His Remembrance, cannot be seen, thus leading him to ask that question? So al-Rida (AS) answered: Verily, Musa ibn `Imran (AS), to whom Allah has spoken, knew that Allah is far above being seen by human eyes. However, when Allah, the Mighty and High spoke to him, He made him draw nigh, Musa (AS) returned to his people and informed them that Allah, the Mighty and High, spoke to him and made him draw nigh. Therefore, the people responded: “We will not believe in you until we hear His Speech like you head it.” The people were seven hundred thousand men. He chose seventy thousand from them. Then, from these, he chose seven thousand. For these, he chose seven hundred. And, finally, from these seven hundred, he chose seventy men for the appointment of his Lord. He then went out to Mount Sinai, and stood them on the mountain slope. Musa (AS) climbed the Sinai, and asked Allah, the Blessed and Exalted, to speak to him, and to make them hear His Speech. Thus, Allah, Exalted be His Remembrance, spoke to him, and they heard His Speech from above, below, right, left, behind and in front, because Allah, the Mighty and High, created it in the tree, then directed the sound to them from the tree to them until they could hear it from all sides. Then they said: “We will not believe that this is the speech of Allah until we see Allah manifestly.” When they said these insolent words, they were all puffed up with pride. As a result, Allah, the Mighty and high, seized them for their oppression and struck them with a thunderbolt, killing them all. Musa (AS) then said: “O Lord! What shall I say to the Israelites when I return to them and they say to me: `You took them with you and killed them, because you were not truthful in your claim that Allah drew night to you.” Thus, Allah raised them to life, and sent them with him. They then said: “If you had asked Allah to show Himself to you s that you could see Him, He would certainly have answered you. Then, you could have described Him for us so that we could recognize Him they way He deserves to be recognized.” Musa (AS) said: “O people! Verily, Allah cannot be seen by human eyes and He is not subject to shape. He can only be recognized by His Signs and can only known through His Attributes.” They said: “We will not believe in you until you ask Him.” Hence, Musa (AS) said: “O Lord! You certainly heard the words of the Israelites, and You are the Most Knowledgeable of their interest. So Allah, Exalted be His Glory, revealed to him: “O Musa! Ask Me what they have asked you for I will not resent you for their ignorance.” At this point Musa (AS) said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot see Me but look at the mountain, if it remains firm in its place (while it is shaking), then will you see Me; but when his Lord manifested to the mountain (a sign from His Signs) He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee (I am turning back to my recognition of You from the ignorance of my people), and I am the first of the Believers to profess that You cannot be seen.2 Al-Ma`mun expressed: “For Allah’s sake continue, O Abu al-Hasan.” The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage. I have transmitted all of it in the book `Uyun Akhbar al-Rida (AS). If I had transmitted all the traditions which are narrated regarding the vision, surely the book would become lengthy with their mentioning, their explanation and proving their authenticity. Whoever Allah, Exalted be His Remembrance, grants success with right guidance, believe in all that is transmitted with the authentic chain of narrations from the Imam (AS), submits to them (AS) and consults their teachings when he is in doubt. This is because their words are the Words of Allah and their orders are the Orders of Allah. They are the closest in creation to Allah, the Mighty and High, and those with the greatest knowledge of Allah, may the blessings of Allah be upon them all.

Tamīm ibn ʿAbd Allāh ibn Tamīm al-Qurashī a rapporté : Mon père m'a informé, d'après Ḥamdān ibn Sulīmān al-Naysābūrī, d'après ʿAlī ibn Muḥammad ibn al-Jahm, qui a dit : J'ai assisté à une assemblée avec al-Ma'mūn, et à côté de lui se trouvait al-Riḍā, fils de Mūsā, que la paix soit sur eux. Al-Ma'mūn lui dit : Ô fils du Messager d'Allah, n'as-tu pas dit que les prophètes sont infaillibles ? Il répondit : Si. Alors il lui posa des questions sur des versets du Coran, parmi lesquels il lui demanda : Quelle est la signification de la parole d'Allah le Très-Haut : "Et quand Moïse vint à Notre rendez-vous et que son Seigneur lui adressa la parole, il dit : 'Ô mon Seigneur, montre-Toi à moi, que je Te voie !' Il dit : 'Tu ne Me verras pas...'" (Sourate Ta-Ha, verset 39). Comment est-il possible que le confident d'Allah, Moïse fils d'Imrān, que la paix soit sur lui, ne savait pas qu'Allah le Très-Haut, que l'on ne peut voir, jusqu'à ce qu'il Lui pose cette question ? Alors al-Riḍā, que la paix soit sur lui, dit : Moïse, le confident d'Allah, savait qu'Allah, le Très-Haut, ne peut être vu par les yeux, mais lorsqu'Allah, le Tout-Puissant, lui parla et se rapprocha de lui secrètement, il retourna vers son peuple et leur informa qu'Allah, le Très-Haut, lui avait parlé et s'était rapproché de lui en secret. Ils dirent : Nous ne te croirons pas tant que nous n'entendrons pas Sa parole comme tu l'as entendue. Le peuple était composé de sept cent mille hommes. Il en choisit soixante-dix mille parmi eux, puis sept mille, puis sept cents, puis soixante-dix hommes pour le rendez-vous avec leur Seigneur. Il les emmena jusqu'au mont Sīnā, les installa au pied de la montagne, et Moïse, que la paix soit sur lui, monta sur la montagne et demanda à Allah, le Béni et Très-Haut, de lui parler et de leur faire entendre Sa parole. Allah, le Très-Haut, lui parla et ils entendirent Sa parole d'en haut, d'en bas, de droite, de gauche, de derrière et de devant, car Allah, le Tout-Puissant, les avait fait entendre à travers l'arbre, puis Il le fit émaner de l'arbre jusqu'à ce qu'ils L'entendent de toutes parts. Ils dirent : Nous ne te croirons pas que ce que nous avons entendu soit la parole d'Allah tant que nous ne Le verrons pas clairement. Lorsqu'ils prononcèrent ces paroles graves, se montrant orgueilleux et défiant, Allah, le Tout-Puissant, envoya sur eux un éclair qui les frappa à cause de leur injustice et ils périrent. Moïse dit : Ô Seigneur, que dirai-je aux Enfants d'Israël quand je reviendrai vers eux et qu'ils diront : Tu les as emmenés et tu les as tués, car tu n'étais pas sincère dans ce que tu prétendais de la communication avec Allah ? Alors Allah les ressuscita et les renvoya avec