Négation de l'Espace, du Temps, de l'Immobilisme, du Mouvement, de la Descente, de la Montée, et du Transfert par Allah

3. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `li ibn al-Husayn al-Sa`dabadi said, on the authority of Ahmad ibn Abu `Abd Allah al-Barqi, on the authority of Ahmad ibn Muhammad ibn Abu Nasr, on the authority of Abu al-Hasan al-Musili that Abu `Abd Allah al-Sadiq (AS) said: A Jewish rabbi came to the Commander of the Faithful (AS), and asked him: “O Commander of the Faithful! Since when has your Lord existed?” May your mother grieve you! When did He not exist so that it may be asked when did He exist? My Lord preceded the beginning and is without any beginning. He will remain after the end without an end. There is no end and termination to His Destination. He is separated from all ends. He is the Utmost of all Ends. Then he asked, “O Commander of the Faithful! Are you a Prophet?” So he (AS) answered, “Woe be upon you! Verily, I am but a servant from the servants of Mohammad (SA).” The Compiler (RA) of this book says: What he (AS) meant was that he was a servant in obedience, and nothing more than that.

[Le contenu principal du hadith]

4. And it is narrated that he (AS) was asked: Where was our Lord before He created the Heaven and the Earth? Therefore, he (AS) replied, “`Where’ [ayna] is a question about space, and Allah existed when there was no space.”

"Il a été rapporté que le Prophète (que la paix soit sur lui) a été interrogé sur l'endroit où se trouvait notre Seigneur avant qu'Il ne crée les cieux et la terre. Il a répondu (que la paix soit sur lui) : "Où" est une question de lieu, et Allah était et il n'y avait pas de lieu.

5. `Ali ibn al-Husayn ibn al-Salt (RA) said: Muhammad ibn Ahmad ibn `Ali ibn al-Salt said, on the authority of his paternal uncle Abu Talib `Abd Allah ibn al-Salt, on the authority of Yunus ibn `Abd al-Rahman that I asked Abu al-Hasan Musa ibn Ja`far (AS): “For what reason did Allah ascend His Prophet (SA) to the Heavens, from there to the Farthest Lote-Tree [Sidrah], and from there to the Veils of Light. He addressed him and entrusted a secret to him there. So, can Allah be described spatially?” Thus, he (AS) replied, Verily, Allah, the Blessed and Exalted, cannot be subjected to space nor can He be subjected to time. However, He, the Mighty High, intended to honor His angels and the inhabitants of the heavens by giving them a chance to see the Prophet. He also wanted to show the wonders of His Sublimity to the Prophet so that he could describe it to his followers after his descent. It is not at all like the anthropomorphists profess. Glory be to Allah, and Exalted be He, from what they associate!

Le contenu principal du hadith met en lumière la transcendance et l'incommensurabilité d'Allah, qui n'est pas limité par l'espace ni le temps, mais qui a choisi de manifester Sa grandeur aux anges et aux habitants des cieux. Il réfute ainsi les conceptions anthropomorphistes et souligne la grandeur et la transcendance absolue d'Allah, au-delà de toute comparaison ou limitation humaine.

6. Muhammad ibn Musa ibn Mutawakkil (RA) said: Muhammad ibn Yahya al-`Attar said, on the authority of Sahl ibn Ziyad, on the authority of `Amr ibn `Uthman, on the authority of Muhammad ibn Yahya al-Khazzaz, on the authority of Muhammad ibn Sama`ah, that Abu `Abd Allah al-Sadiq A(S) said: The head of the rabbis [ra`s al-jalut] said to the Jews. “Verily, the Muslims consider Ali to be the greatest debater and the most learned one among them. Take me to him so that I may ask him a question that will confound him.” Hence, he came to him and asked: “O Commander of the Faithful! Since when has our Lord existed?” Ali (AS) replied:O Jewish man! It is certainly said: “When did it exist?” for something that previously did not exist. However, He has always existed, does exist, and will always exist forever. He has always existed, without quality. O Jewish man! How2 can He have a beginning? He is prior to the beginning, without a beginning, end [ghayah], and termination. He is the End and there is no end to Him. He is the End that is separate from all ends. He is the End of all Ends. Then the Jewish man said: “I bear witness that your religion is true, and that whatever contradicts it is false.”

La tête des juifs dit aux musulmans: "Les musulmans prétendent qu'Ali est parmi les personnes les plus argumentatives et les plus savantes. Emmenez-nous à lui afin que je puisse lui poser une question sur laquelle je me suis trompé." Ils vinrent donc le voir et lui dirent: "Ô Commandeur des croyants, je souhaite vous poser une question." Il répondit: "Pose ce que tu veux." Le juif demanda alors: "Ô Commandeur des croyants, quand notre Seigneur a-t-il existé?" Ali répondit: "Ô juif, il est dit que quand il n'y avait rien, Il était, Il est un Être sans existence, existant sans comment. Ô juif, comment peut-Il avoir une existence antérieure alors qu'Il est avant toute antériorité, sans limite ni fin, une fin sans fin vers laquelle il n'y a pas de limites, une fin où les fins se coupent de Lui, Il est la fin de toute fin." Le juif déclara alors: "Je témoigne que ta religion est la vérité et que tout ce qui la contredit est faux."

7. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqa (RA) said: Muhhamd ibn Huran al-Suri said: `Ubays Allah ibn Musa Abu Talib al-Rawyani said, on the authority of `Abd al-`Azim ibn `Abd Allah al-Hasani, on the authority of Ibrahim ibn Abu Mahmud that I asked al-Rida (AS): “O son of the Messenger of Allah! What do you say about the tradition which people narrate from the Messenger of Allah (SA) that he said: `Verily, Allah, the Blessed and Exalted, comes down from the heaven of this world every night?’” Thus, he (AS) replied, May the curse of Allah be upon those who alter words from their place! By Allah, the Blessed and Exalted, sends down an angel from heaven to this world during the third part of every night, and the first part of Friday night. Hence, He commands him, so he calls, “Is there any supplicant on whom I can bestow his wish? Is there anyone who is repenting so that I can forgive him? Is there anyone seeking forgiveness so that I may forgive him? O seekers of goodness, come! O seekers of evil, abstain!” He constantly proclaims this till dawn breaks. When dawn breaks, he return to his place in the realm of heaven. My father related to me this on the authority of my grandfather from the Messenger of Allah (SA).

Contenu principal du hadith traduit en français.

8. Muhammad ibn Muhammad ibn `Isam (RA) said: Muhammad ibn `Ya`qub al-Kulayni said: `Ali ibn Muhammad said, on the authority of Muhammad ibn Sulayman, on the authority Isma`il ibn Ibrahim, on the authority of Ja`far ibn Muhammad al-Tamimi, on the authority of alHusayn ibn `Ulwan, on the authority of `Amr ibn Khalid, on the authority of Zayd ibn `Ali (AS) that I asked my father the master of the worshippers [Sayyid al-`Abidin] (AS): O father! Inform me about when our grandfather the Messenger of Allah (SA) ascended to heaven to meet His Lord, the Mighty and High, and He commanded him to complete fifty daily prayers. Why did he not ask for any relief for his Ummah, until Musa son of `Imran (AS) said to him to go back to his Lord and ask for relief as your Ummah does not have the strength for that? Thus, he (AS) answered, O son! Verily, the Messenger of Allah (SA) was not going to suggest anything to his Lord, the Mighty and High, nor reconsider anything He had commanded him to so. Therefore, when Musa (AS) asked him to do so, he had interceded for his Ummah to the Prophet (SA); it did not suffice for him to reject the intercession of his brother Musa (AS). So he (SA) returned to his Lord, the Mighty and High, and asked him for relief until He lowered the obligation to five daily prayers. He says, I then asked: “O father! Then why did he not return to his Lord, the Mighty and High, and ask Him for relief from five daily prayers?” He (AS) therefore, replied, O son! He (SA) intended to relieve his Ummah by means of the word of Allah, the Mighty and High: “Whoever brings a good deed, he shall have ten like it.” Do you not see that when he (SA) descended to the Earth, Jibra`il (AS) revealed to him: “O Muhammad! Verily, your Lord sends you His Greetings, and says: They are five for fifty, My word shall not be changed, nor am I in the least unjust to the servants.” He says: then I asked, “O father! Did Allah, the Exalted, not mention that He cannot be described in terms of space?” So he (AS) responded, “Of course, exalted is Allah from that.” Therefore, I asked, “Then what is the meaning of the word of Musa(AS) to the Messenger of Allah (SA): `Go back to your Lord?’” Thus, he (AS) replied, The meaning of this is the same as the Word of Ibrahim (AS): Surely I fly to my Lord; He will guide me, and the word of Musa (AS): And I hastened on to Thee, my Lord, that Thou might be pleased, and His Word, the Mighty and High: Therefore fly to Allah. This means pilgrimage to the House of Allah. O son! Verily, the Ka`bah is House of Allah; therefore, whoever makes pilgrimage to the House of Allah ahs endeavored to reach Allah. The mosque are House of Allah; therefore, whoever proceeds to them has proceeded to Allah, and endeavored to visit Him. The praying person, so long as he is prayer, is standing before Allah, Lofty be His Majesty. The people staying in the planes of `Arafat are standing before Allah, the Mighty and High. Verily, for Allah, the Blessed and Exalted, are places in His Heavens, whoever is ascended to them is ascended to Him. Do you not hear Allah, the Mighty and High, that To Him ascend the angels and the Spirit, and He, the Mighty and High, says: To Him do ascend the good words: and the good deeds, lift them up.

J'ai interrogé mon père, le maître des adorateurs ('Ali ibn al-Husayn), sur notre grand-père, le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille), lorsqu'il fut élevé aux cieux et que son Seigneur, Puissant et Majestueux, lui ordonna cinquante prières, pourquoi n'a-t-il pas demandé l'allègement pour sa communauté, jusqu'à ce que Moïse fils d'Imran (sur lui la paix) lui ait dit: "Retourne à ton Seigneur et demande-lui l'allègement, car ta communauté ne pourra pas supporter cela?" Il (sur lui la paix) a dit: "Ô mon fils, certes le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille) n'intercède pas auprès de son Seigneur, ni ne le questionne sur quelque chose qu'Il lui ordonne. Lorsque Moïse (sur lui la paix) lui a demandé cela et est devenu intercesseur pour sa communauté, il n'a pas été permis à son frère Moïse (sur lui la paix) de refuser son intercession. Il est donc retourné à son Seigneur et lui a demandé l'allègement, jusqu'à ce qu'il l'ait ramené à cinq prières. J'ai dit: "Ô mon père, pourquoi n'est-il pas retourné à son Seigneur et n'a-t-il pas demandé l'allègement après les cinq prières?" Il a dit: "Ô mon fils, il voulait que l'allègement soit accordé à sa communauté tout en recevant la récompense de cinquante prières, comme le dit Allah, Puissant et Majestueux: 'Celui qui fait une bonne action, aura dix fois sa valeur'. Ne vois-tu pas que lorsqu'il est descendu sur terre, l'ange Gabriel (sur lui la paix) est venu à lui et a dit: 'Ô Muhammad, ton Seigneur te salue et dit: Elles sont cinq, mais elles valent cinquante'. Allah, Puissant et Majestueux, dit: 'Ce que Je dis ne change pas, et Je ne suis pas injuste envers Mes serviteurs'. J'ai dit: "Ô mon père, Allah, le Très-Haut, n'est-Il pas exempt de l'endroit?" Il a dit: "Oui, que Allah soit exalté au-dessus de cela". J'ai dit: "Quel est le sens de la parole de Moïse (sur lui la paix) au Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille): 'Retourne à ton Seigneur'?" Il a dit: "Son sens est similaire à la parole d'Abraham (sur lui la paix): 'Je vais vers mon Seigneur, Il me guidera', et à la parole de Moïse (sur lui la paix): 'Je me hâte vers Toi, mon Seigneur, pour que Tu sois satisfait', et à la parole d'Allah, Puissant et Majestueux: 'Donc, fuyez vers Allah', ce qui signifie: dirigez-vous vers la Kaaba, ô mon fils, certes la Kaaba est la Maison d'Allah. Celui qui fait le pèlerinage à la Maison d'Allah a l'intention d'aller vers Allah, et les mosquées sont les Maisons d'Allah

9. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn Yahya al-`Attar said: al-Husayn ibn al-Hasan ibn Aban said, on the authority of Muhammad ibn Auramah, on the authority of Ibn Mahbub, on the authority of Salih ibn Hamzah, on the authority of Aban, on the authority of Asad, on the authority of al-Mufaddal ibn `Umar that Abu `Abd Allah al-Sadiq (AS) said: Whoever claims that Allah is in a thing, from a thing, or on a thing, has become an infidel. If Allah, the Mighty and High, were on something then He would have been carried. If He were in something then He would have been surrounded, and if He were from something then He would have been caused.

Celui qui prétend que Dieu est dans quelque chose, ou de quelque chose, ou sur quelque chose, a certes associé (à Dieu). Si Dieu, exalté soit-Il, était sur quelque chose, Il serait porté ; et s'Il était dans quelque chose, Il serait contenu ; et s'Il était de quelque chose, Il serait créé.

10. My father (RA) said: `Ali ibn Ibrahim said, on the authority of his father, on the authority of Ibn Mahbub, on the authority of Hammad ibn `Amr, that Abu `Abd Allah al-Sadiq (AS) said: “Verily, whoever claims that Allah, the Mighty and High, is in a thing or from a thing or on a thing ahs uttered a lied.” The Compiler (RA) of this book says: The proof that Allah, the Mighty and High, is not in space is that space is caused. The proof has already been established that Allah, that the Mighty and High, is without beginning, and existed prior to the existence of space. It is not permissible to say that the Self-Sufficient [Ghani] without Beginning [Qadim] may be in need of anything, nor that He may change from what He has always been. Therefore, it is correct to say that He is not in a place since He has never been subjected to space. The proof for this is (to be found in the following traditions):

Celui qui prétend qu'Allah, Puissant et Majestueux, est dans quelque chose, de quelque chose, ou sur quelque chose, ment. L'auteur de ce livre, qu'Allah soit satisfait de lui, a dit: La preuve qu'Allah, Puissant et Majestueux, n'est pas dans un lieu est que tous les lieux sont créés, et la preuve que Allah, Puissant et Majestueux, est ancien et préexistant aux lieux est établie. Il n'est pas concevable que l'Éternel Riche ait besoin de ce dont Il était riche auparavant, ni que ce qui est toujours présent en Lui change. Aujourd'hui, il est confirmé qu'Il n'est pas dans un lieu comme Il l'a toujours été, et ceci est la confirmation de cela.

11. What Ahmad ibn al-Hasan al-Qittan said with that Ahmad ibn Yahya ibn Zakariyya alQittan said, on the authority of Bakr ibn `Abd Allah ibn Hubayb that Tamim ibn Bahlul said, on the authority of his father, on the authority of Sulayman ibn Hafs al-Marwazi, on the authority of Sulayman ibn Mihran that I asked Ja`far ibn Muhammad (AS), “Is it permissible for you to say: Verily, Allah, the Mighty and High, is in a place?” Thus, he (AS) replied, “Glory be to Allah, and Exalted be He, from that! Verily, if He were subjected to space, He would have been caused since anything that exists in a place is in need of space. Anything that is in need of space is accidental, because the Eternal has no needs.

Si Allah était dans un endroit, Il serait limité par cet endroit, et ce qui est limité a besoin de l'endroit, et le besoin est une caractéristique des créatures récentes, non des caractéristiques de l'Éternel.

12. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said, on the authority of `Ali ibn al`Abbas, on the authority of al-Hasan ibn Rashid, on the authority of Ya`qub ibn Ja`fari that Abu Ibrahim Musa ibn Ja'far (al-Kadhim) (as) said: "Verily, Allah (swt) was always without time and space, and He was like He was. No place is free from Him, nor is any place occupied by Him, nor des He dissolve in any place. Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them where so ever they are. There is no veil between Him and His Creation other than His Creation. He is Veiled without a Veil, and He is Covered without a Cover. There is no god but He, the Great, the Exalted."

Certes, Allah, exalté et glorifié soit-Il, a toujours existé sans moment ni lieu, et Il est maintenant tel qu'Il était. Il n'est pas absent d'un endroit ni présent en un endroit, et Il n'est pas contenu dans un lieu. Lorsque trois personnes se consultent en secret, Il est le quatrième parmi eux, et lorsqu'il y en a cinq, Il est le sixième parmi eux, ni moins ni plus, Il est avec eux où qu'ils soient. Il n'y a pas de voile entre Lui et Ses créatures, Il est voilé sans voile, caché sans être couvert. Il n'y a de divinité digne d'adoration en dehors de Lui, le Grand, le Très-Haut.

13. Abu Talib al-Muzaffar ibn Ja`far ibn al-Muzaffar al-`Alawi al-Samarqandi (RA) said: Ja`far ibn Muhammad ibn Mas`ud said, on the authority of his father Muhammad ibn Mas`ud al189 `Ayyashi that al-Husayn ibn Ishkib said: Harun ibn `Uqbah al-Khuza`I reported to me, on the authority of Asad ibn SA`id al-Nakha`I that `Amr ibn Shimr reported to me, on the authority of Jabir ibn Yazid al-Ju`fi that Muhammad ibn `Ali al-Baqir (AS) said: O Jabir! The people of Syria have slandered Allah, the Mighty and High, in the most terrible way. They claim that Allah, the Blessed and exalted, places His Foot on the Dome of the Rock when He ascends to heaven. Verily, it was but a servant from among the servants of Allah who placed his foot over the stone; hence, Allah, the Blessed and Exalted, commanded us to take it as a place of prayer. O Jabir! Verily, Allah, the Blessed and Exalted, has no rival [nazir] or anything that resembles him. Exalted is He from the attribute of the attributers! He is far above the imaginations of the imaginers. He is covered from the eyes of the seeing. He does not decline with the decliners, and does not set with the transitory. There is nothing whatsoever like unto Him; He is the Alll-Hearing, the All-Knowing.

"Ô Jabir, quelle grande calomnie les habitants du Sham attribuent à Allah, exalté soit-Il! Ils prétendent qu'Allah, béni et exalté soit-Il, lorsqu'Il est monté aux cieux, a posé Son pied sur la pierre de la Mosquée d'Al-Aqsa, alors qu'un serviteur parmi les serviteurs d'Allah a posé son pied sur Son Trône. Allah, béni et exalté soit-Il, nous a ordonné d'en faire une mosquée. Ô Jabir, Allah, béni et exalté soit-Il, n'a pas de semblable ni d'égal, Il est au-dessus des descriptions des décrivant, Il est éloigné des illusions des illusionnistes, Il est voilé aux yeux des observateurs, Il ne disparaît pas avec les choses périssables, Il n'est pas affecté par les choses changeantes, rien n'est tel que Lui et Il est Celui qui entend tout et qui sait tout."

14. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said, on the authority of `Ali ibn Ibrahim ibn Hashim, on the authority of his father, on the authority of Muhammad ibn Abu `Umayr that Sufyan al-Thawri saw Abu al-Hasan Musa ibn Ja`far (AS) when he was a young boy. The Imam was praying, and people were passing in front of him. Therefore, Sufyan alThawri told him: “Verily, the people who are circumambuling (the Ka`bah) are passing in front of you.” Thus, he (AS) replied, “The One to whom I pray to is closer to me than they are.”

Sufyan al-Thawri a vu Abu al-Hasan Musa ibn Ja'far, que la paix soit sur eux, alors qu'il était un jeune garçon en train de prier tandis que les gens passaient devant lui. Il lui dit : "Les gens passent devant toi alors qu'ils font le tawaf." Il répondit en disant : "Celui pour qui je prie est plus proche de moi que ceux-ci."

15. Ahmad ibn al-Hasan al-Qittan and `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) both said: Ahmad ibn Yahya said: Bakr ibn `Abd Allah ibn Hubayb said: Muhammad ibn `Ubayd Allah related to me that `Ali ibn al-Hakam said: `Abd al-Rahman ibn al-Aswad said, on‬‬ the authority of Ja`far ibn Muhammad (AS), on the authority of his father (AS‬‬) The Messenger of Allah (SA) had two Jewish friends who believed in Musa, the Messenger of Allah (AS). They used to come to Muhammad, the Messenger of Allah (SA) and listen to him. They both had read the Torah, the scriptures of Ibrahim and Musa (AS), and had knowledge of previous books. When Allah, the Blessed and Exalted, made His Messenger (SA) die, they both came asking for the one vested authority after him, and said: “Verily, a prophet does not die but he leaves behind a Caliph who executes all affairs in his Ummah after him, who is the closet to him in relation from his Household, of great significance and high prestige.” Then one of them asked his companion, “Do you know who is vested with authority after this Prophet (SA)?” The other one replied, “I do not know him except for the description which I have found in the Torah that he will bald and pale. Verily, he is the closest of the people to the Messenger of Allah.” Thus, when they both entered medina, and asked about the Caliph, they were guided to Abu Bakr. When they looked at him they both said: “This is not our Companion.” Then they asked him, “What is your relationship with the Messenger of Allah (SA)?” He answered, “Verily, I am a man from his family. He was the husband of my daughter, `A’ishah.” They both enquired, “Is there any other relationship?” He responded, “No.” They both said: “This is not the relationship. Inform us, where is your Lord?” He replied, “Above the seven heavens.” They responded, “Do you have anything else to add?” He said: “No” They said: “Lead us to the one who is more learned than you. For verily, you are not the man we find described in the Torah who is successor of this Prophet and his Caliph.” Abu Bakr became furious as a result of their statement and got up. Then he guided them to `Umar. This was because Abu Bakr knew that if they confronted `Umar, he would surely hit them. Hence, when they appeared to `Umar, they asked, “What is your relationship with this Prophet (SA)?” He answered, “I am from his family, and he was the husband of my daughter Hafsah.” They both asked, “Is there any other relationship?” He responded, “No.” They both said: “This is not the relationship that we seek to establish. It is not the description which we find the Torah.” Then they asked him, “Where is your Lord?” He replied, “Above the seven heavens.” They asked, “Do you have anything else to add?” He said: “No.” They both said: “Take us to the one who is more learned than you.”Hence, he guided them to `Ali, may the peace and blessings of Allah be upon him. When they both arrived in his presence and looked at him, one of them said to his companion, “Verily, he is the man whom we find described in the Torah. He is the successor of this Prophet (SA), his Caliph, husband of his daughter, father of the two grandsons [sibtayn] and father of the Riser [qa’im] who will come with the Truth after him,” Then they asked `Ali (AS), “O man! What is your relationship to the Messenger of Allah?” He (AS) replied “He was my brother. I am his heir, his successor, the first to believe in him, and the husband of his daughter Fatimah (AS).” They said to him, “This is the closest and most perfect relationship. This is the description which we find in the Torah.” Then they asked him, “Where is your Lord, the Mighty and High?” `Ali, blessings and salutations be upon him, replied to them, “If the two of you desire, I could inform you about the life of your Prophet Musa (AS), and if you desire, I could inform you about the life of our Prophet Muhammad (SA).” They said: “Inform us of the lifetime of our Prophet Musa (AS).” `Ali (AS) responded, Four angels came; an angel from the east, an angel from the West, an angel from the Heaven, and an angel form (below) the Earth. Then the one from the east asked the one from the west, “Where have you come from?” He said: “I have come form my Lord.” The one from the west asked the one from the east, “Where have you come from?” He replied, “I have come from my Lord.” The one who came down from the Heaven asked the one which came out from the Earth. “Where have you come from?” He answered, “I have come from my Lord. And the one which came out form the Earth asked the one which came down form Heaven, “Where have you come from?” He said: “I have come from y Lord.” This took place during the lifetime of your Prophet Musa (AS), and as for what was in the lifetime of our Prophet Muhammad (SA), then that is His word in His Decisive Book: `Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them nor less than that nor more but He is with them where so ever they are.” The two Jewish men enquired, “Then what has stopped your two companions from putting you in the place which you deserve? We swear by the One who revealed the Torah to Musa (AS): Verily, you are the True Caliph. We find your description in our Book, and we read it in our synagogues. Verily, you are more worth of this affair and more entitled to it than the one who has snatched it away from you.” `Ali (AS) replied, “The two of them preceded themselves and obstructed me. Their accountability is with Allah, the Mighty and High. They will be stopped and questioned (on the Day of Judgment).”

Ahmad ibn al-Hasan al-Qattan, Ali ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq (qu'Allah leur fasse miséricorde) ont rapporté: Ahmad ibn Yahya nous a informés, il a dit: Bakr ibn Abdullah ibn Habib nous a informés, il a dit: Muhammad ibn Ubayd Allah nous a informé, il a dit: Ali ibn al-Hakam nous a informé, il a dit: Abd al-Rahman ibn al-Aswad a rapporté de Ja'far ibn Muhammad, de son père (que la paix soit sur eux), qui a dit: "Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) avait deux amis juifs qui avaient cru en Moïse, le Messager d'Allah, et qui étaient venus voir Muhammad, le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille), et avaient entendu de lui. Ils connaissaient la Torah et les Écritures d'Abraham et de Moïse (que la paix soit sur eux), et ils avaient une connaissance des Écritures antérieures. Lorsque le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) quitta ce monde, ils vinrent demander qui serait chargé de l'autorité après lui. Ils dirent: "Jamais un prophète n'est décédé sans qu'un successeur ne soit établi pour diriger sa communauté, un proche parent de sa famille, d'une grande importance, d'un grand statut." L'un d'eux dit à son compagnon: "Connais-tu celui qui sera chargé de l'autorité après ce prophète?" L'autre répondit: "Je ne le connais que par la description que nous trouvons dans la Torah, c'est l'homme chauve et blond, car il était le plus proche des gens du Messager d'Allah." Lorsqu'ils entrèrent dans la ville et demandèrent qui était le successeur, on les dirigea vers Abu Bakr. Lorsqu'ils le virent, ils dirent: "Ce n'est pas notre homme." Puis ils lui demandèrent: "Quel est ton lien de parenté avec le Messager d'Allah?" Il répondit: "Je suis un homme de sa tribu, et il est le mari de ma fille Aïcha." Ils dirent: "Est-ce tout?" Il répondit: "Oui." Ils dirent: "Ce n'est pas un lien de parenté." Puis ils lui demandèrent: "Où est ton Seigneur?" Il répondit: "Au-dessus des sept cieux." Ils dirent: "Est-ce tout?" Il répondit: "Oui." Ils dirent: "Indique-nous quelqu'un qui en sait plus que toi, car tu n'es pas l'homme que nous trouvons décrit dans la Torah comme étant le successeur de ce prophète et son calife." Il se mit en colère contre leurs paroles, puis les dirigea vers Umar, car il savait qu'ils seraient traités sévèrement s'ils le rencontraient. Lorsqu'ils le rencontrèrent, ils lui demandèrent: "Quel est ton lien de parenté avec ce prophète?" Il répondit: "Je suis de sa tribu, et il est le mari de ma fille Hafsa." Ils dirent: "Est-ce tout?" Il répondit: "Oui." Ils dirent: "Ce n'est pas un lien de parenté, et ce n'est pas la description que nous trouvons dans la Torah." Puis ils lui demandèrent: "Où est ton Seigneur?" Il répondit: "Au-dessus des sept cieux." Ils dirent: "Est-ce tout?" Il répondit: "Oui." Ils dirent: "Indique-nous quelqu'un qui en sait plus que toi." Ils furent ensuite dirigés vers Ali (que la prière d'Allah soit sur lui), et lorsqu'ils vinrent à lui et le virent, l'un d'eux dit à son compagnon: "C'est l'homme que nous trouvons décrit dans la Torah comme étant le successeur de ce prophète, son calife, le mari de

16. Muhammad ibn Ibrahim ibn Ishaq al-Farisi Abu Al-Husayn said: Abu Sa`id Ahmad ibn Muhammad ibn al-Nasawi said: Abu Nasr Ahmad ibn Muhammad ibn `Abd Allah al-Sughadi said in Marw that Muhammad ibn Ya`qub ibn al-Hakam al-`Askari and his brother Mu`adh ibn Ya`qub both said: Muhammad ibn Sinan al-Hanzali said: `Abd Allah ibn `Asim said: `Abd alRahman ibn Qays said, on the authority of Abu Hashim al-Rummani, on the authority of Zadhan, that Salman al-Farisi (may Allah have mercy on him) related the coming of the Catholicos [al-jathiliq] to Medina with one hundred Christians after the death of the Prophet (SA), and the questions he asked Abu Bakr, and which he was unable to answer. The Catholicos was then sent to the Commander of the Faithful `Ali ibn Abu Talib (AS) and asked him about them; therefore, he answered him. Among the questions he asked him was: “Inform me about the face [wajh] of the Lord, the Blessed and Exalted.” Hence, `Ali (AS) called for some fire and dry wood and then set fire to it. When it blazed, `Ali (AS) asked, “Where is the face of this fire?” The Christian replied, “It has a face from all sides.” `Ali (AS) responded, “This fire is supervised and produced yet its face is not know, while its Creator does not resemble it. And Allah’s is the East and the West, therefore, whither you turn, thither is the Face of Allah. No secret is hidden from our Lord.” The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage.

Dans ce récit, Salmân al-Fârisî relate l'arrivée des Dajjâl à Médine après la mort du Prophète Muhammad (que la paix et les bénédictions de Dieu soient sur lui), ainsi que sa consultation avec Abû Bakr et ensuite avec 'Alî ibn Abî Tâlib. 'Alî, que la paix soit sur lui, démontre la transcendance de Dieu en allumant un feu et en questionnant le chrétien sur son visage, soulignant que Dieu est au-dessus de toute création et que Son visage n'est pas comparable à celui de Sa création.

17. Abu `Abd Allah al-Husayn ibn Muhammad al-Ushnani al-Rzai the Judge in Balkh said: `Ali ibn Mihrwayh al-Qazwini said, on the authority of Dawud ibn Sulayman al-Farra’, on the authority of `Ali ibn Musa al-Rida (AS), on the authority of his father, on the authority of his forefathers on the authority of `Ali (AS) that The Messenger of Allah said: Verily, when Musa ibn `Imran whispered to his Lord saying, “O my Lord, are You far from me so I may shout to You or are You close to me so I may whisper to You?” Therefore, Allah, Lofty be His Majesty, revealed to him, “I am in the Gathering of whoever remembers Me.” So Musa (AS) asked, “O my Lord, in what state shall I remember you?” Thus, He replied, “O Musa, remember Me in every state.”

"Quand Moïse fils d'Imran s'adressa à son Seigneur, il dit: 'Ô Seigneur, es-tu loin de moi pour que je t'appelle à haute voix, ou es-tu proche pour que je te parle à voix basse?' Alors Allah, Majestueux et Glorieux, lui inspira: 'Je suis avec celui qui se souvient de Moi.' Moïse dit: 'Ô Seigneur, si je suis dans une situation où je dois me souvenir de Toi, alors permets-moi de me souvenir de Toi.' Allah répondit: 'Ô Moïse, rappelle-Moi en toute situation.'"

18. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said, on the authority of `Ali ibn al`Abbas, on the authority of al-Hasan ibn Rashid, on the authority of Ya`qub ibn Ja`far al-Ja`fari that Abu Ibrahim Musa ibn Ja`far (AS) said: A group of people were mentioned before him (AS) who claimed that Allah, the Blessed and Exalted, comes down to the Heaven of this world. He therefore replied, Verily, Allah, the Blessed and Exalted, does not come down, and does not need to come down. Verily, for Him both Close and Far are alike. What is close is not far from Him, and what is far is not close to Him. He is never in need, but everything is in need of Him. He is the Almighty. There is no god but He, the Honorable, the All-Wise. As for the statement of the attributers: “Verily, He, the Blessed and Exalted, comes down,” the only ones who say such a thing are those who describe Him in terms of decrease and increase. Every moving thing requires something that moves it or by which it is moved. Thus, they assumed with Allah assumptions; hence, they were destroyed. So beware of limiting Him or seeing boundaries for Him such as decrease and increase, motion and decline, or rising and sitting. For, verily, Allah is loftier than the attribute of the attributers, the description of the describers, and the imagination of the imaginers! Rely on the Honorable, the Most Merciful, who sees you when you stand, when you bend, and when you prostrate.

Il a été mentionné en sa présence des gens prétendant qu'Allah, exalté soit-Il, descend jusqu'au ciel le plus bas. Il a dit: "Certes, Allah, exalté soit-Il, ne descend pas, et Il n'a pas besoin de descendre. Sa vision de la proximité et de la distance est la même, rien n'est éloigné de Lui quand c'est proche, et rien n'est proche de Lui quand c'est éloigné. Il n'a pas besoin, mais tout a besoin de Lui. Il est Sublime et Sage. Quant à ce que disent les décrivant qu'Il descend, cela provient de ceux qui Lui attribuent des défauts ou des changements - tout ce qui est en mouvement a besoin de celui qui le met en mouvement ou du mouvement lui-même. Celui qui suppose des choses sur Allah est perdu. Alors méfiez-vous dans Ses attributs de Lui attribuer des défauts, des changements, des mouvements, des disparitions, des apparitions, des assises, car Allah est au-dessus des attributs des décrivant et des qualificatifs des qualifiant, et Il est le refuge de ceux qui se confient, l'Omni-Puissant, le Miséricordieux, Celui qui te voit quand tu te lèves et quand tu te prosternes."

19. And with this chain of narration, on the authority of al-Hasan ibn Rashid, on the authority of Ya`qub ibn Ja`far, that Abu Ibrahim al-Kadhim (AS) said: I do not say: Verily, He is definite so I remove Him from His place, nor do I bound Him to a place that He may be confined to it. Nor do I set Him a boundary that He may move within something with support or by means of limbs. Nor do I limit Him with words that are thrust from the mouth. The Blessed and Exalted says: “Be and it is,” by His Will, and without any hesitation in desire, the Peerless, the Needless. He is not in need of an associate in His Sovereignty, nor an associate to open the doors of His Knowledge for Him.

Je ne dis pas : "Il se tient debout", pour le déplacer de sa place, ni qu'il est limité à un endroit, ni qu'il se déplace dans quelque partie des membres et des organes, ni qu'il est défini par une fente de la bouche, mais comme le Très Haut a dit : "Sois, et cela est", par Son ordre, sans hésitation dans Son Être, Il a répondu, s'est établi, n'ayant pas besoin d'un associé pour Lui accorder Son royaume, et dont les portes de la connaissance ne Lui sont pas fermées.

20. Muhammad ibn Ahmad ibn al-Sinani (RA) said: Muhammad ibn Abu `Abd Allah al-Asadi al-Kufi said, on the authority of Musa ibn `Imran al-Nakha`I, on the authority of his paternal uncle al-Husayn ibn Yazid al-Nawfali, on the authority of `Ali ibn Saim, on the authority of Abu Basir that Abu `Abd Allah al-Sadiq (AS) said: “Verily, Allah, the Blessed and Exalted, cannot be described in terms of space, motion, translocation or stillness. Rather, He is the Creator of time, space, motion and stillness. Exalted is Allah from what they say, the Elevated, the Great.

Certes, Allah, exalté et glorifié soit-Il, n'est pas décrit par le temps, ni par l'espace, ni par le mouvement, ni par le déplacement, ni par l'immobilité. Il est plutôt le Créateur du temps, de l'espace, du mouvement et de l'immobilité. Que Dieu soit glorifié au-dessus de ce qu'ils disent, Il est certes Très-Haut, Très Grand.

21. Abu al-Husayn Muhammad ibn Ibrahim ibn Ishaq al-`Aza’mi said: Abu Sa`id Ahmad ibn Muhammad ibn Rumayh al-Nisawi said: `Abd al-`Aziz ibn Ishaq reported to us that Ja`far ibn Muhammad al-Hasani related to me that Muhammad ibn `Ali ibn Khalaf al-`Attar said: Bishr ibn al-Hasan al-Muradi said, on the authority of `Abd al-Quddus who is the son of Hubayb, on the authority of Abu Ishaq al-Sab`I, on the authority of al-Harith al-A`war that `Ali ibn Abu Talib (AS) entered the market. A man had his back turned towards him and was saying, “No, I swear by the One Hidden over the seven heavens.” Consequently, `Ali (AS) tapped him on his back, and asked him: “Who is hidden over the seven heavens?” He replied, “Allah, O Commander of the Faithful!” He (AS) responded, “You are wrong. May your mother grieve you! Verily, there is no veil between Allah, the Mighty and High, and His Creation, because He is with them wherever they may be.” He asked, “What is the penalty of what I have said: O Commander of the Faithful?” He (AS) replied, “That you should know that Allah is with you wherever you are” He asked: “Should I feed the poor?” Imam `Ali (AS) replied, “No, for verily, you have sworn by other than your Lord.”

Il entra sur le marché et vit un homme dont le dos était découvert, disant : "Par Celui qui se cache derrière les sept cieux !" Ali (qu'Allah soit satisfait de lui) le frappa sur le dos et dit : "Qui est Celui qui se cache derrière les sept cieux ?" L'homme répondit : "C'est Allah, ô Commandeur des croyants." Ali (qu'Allah soit satisfait de lui) dit : "Tu as commis une erreur, que ta mère te perde ! Certes, Allah le Puissant et Majestueux n'est pas voilé de Ses créatures, car Il est avec eux où qu'ils soient." L'homme demanda : "Quelle est l'expiation pour ce que j'ai dit, ô Commandeur des croyants ?" Ali (qu'Allah soit satisfait de lui) répondit : "Sache que Allah est avec toi où que tu sois." Puis il demanda : "As-tu nourri les pauvres ?" L'homme répondit : "Non, mais j'ai juré par un autre que ton Seigneur."

22. Abu al-Husayn Muhammad ibn Ibrahim ibn Ishaq al-Farisi said: Abu Sa`id al-Rumayhi related to me that `Abd al-`Aziz ibn Ishaq reported to us that Muhammad ibn Muni slave of Ja`far ibn Muhammad (AS) reported to me that my Master Ja`far ibn Muhammad (AS) related to me, on the authority of his father (AS), on the authority of his grandfather (AS) that A man passed in front of al-Hasan ibn `Ali ibn Abu Talib (AS) while he was praying and one of the people in his gathering stopped him. When he (AS) finished his prayer, he asked the man: “Why did you stop him?” He answered: “O son of the Messenger of Allah! He passed between you and the prayer niche [mihrab].” Thus, he (AS) replied, “Woe unto you! Verily, Allah, the Mighty and High, is closer to me from anyone passing between me and Him.”

Chapitre sur les noms d'Allah, Le Très-Haut, et la distinction entre leurs significations et celles des noms des créatures.