Les Récits Exceptionnels

2. Muḥammad ibn ‘Abdillāh ibn Ja’far Al-Ḥimyari narrated to me from his father, from ‘Ali ibn Muḥammad ibn Sulaymān, from Muḥammad ibn Khālid, from ‘Abdillāh ibn Ḥammād Al-Basri, from ‘Abdillāh (ibn ‘Abdil Raḥmān) Al-Asam, from ‘Abdillāh ibn Bukayr Al-Arjāni, who said: I accompanied Abā ‘Abdillāh (Imam Sādiq (a.s.)) from Madīnah to Makkah. On our journey, we stopped in an area called ‘Usfān and then we passed by a black, frightening mountain which was to the left of the road. I said to him, “O son of the Messenger of Allāh! How frightening this mountain is! I have never seen anything like this on our route.” Imam (a.s.) asked, “O son of Bukayr! Do you know which mountain this is?” I replied, “No.” Imam (a.s.) said: This is a mountain called Kamad and it overlooks one of the valleys in Hell which contains the killers of my father, Ḥusain (a.s.). The liquids of Hell flow under the killers of my father (in this valley). These liquids include Ghislīn, Sadīd, Ḥamīm, that which emerges from the Putrid Well, that which comes out from the sins in Falaq, that which comes out from the clay of Khabāl (pus), that which comes out from Jahannam, that which comes out from the blazing fires, that which comes out from Ḥuťamah, that which comes out from Saqar, that which comes out from Ḥamīm, that which comes out from Hāwiyah, and that which comes out from Sa’īr. Every time I pass by this mountain on my journey, I stop and see those Two seeking refuge with me and I look at the killers of my father (a.s.), and I say to the two of them: Verily you established the foundations for that which they (the killers of Ḥusain (a.s.)) did. You showed us no mercy at the time of your ruling. You killed us, denied and usurped our rights, and you tyrannized over our affairs by deposing us. May Allāh not have mercy on those who have mercy on the two of you. (Now) taste the evil results of that which you brought forth because Allāh is not unjust to (any of His) slaves. Sometimes I climb the mountain of Kamad which is where those two are located, and I stand there to soothe some of that which is in my heart, and the second one begs and succumbs to despair more intensely. I asked, “May I sacrifice myself for you! What do you hear when you climb this mountain?” Imam (a.s.) replied: I hear the voices of those two. They call out, “Come toward us so that we can talk to you, verily we repent.” And (then) I hear a call from the mountains which cries out, “Answer them and tell them, ‘Remain condemned in it, and speak not to me’ (23:108).” I asked, “May I sacrifice myself for you! Who else is with them?” Imam (a.s.) replied, “Every tyrant pharaoh whose actions Allāh has mentioned (in the Qur’an) and everyone who taught disbelief to the slaves of Allāh.” I asked, “Who are they?” Imam (a.s.) replied: The likes of Bulis who taught the Jews that “…the hand of Allāh is tied up!” (5:64); the likes of Nasťūr who taught the Christians that ‘Ǐsā “…Al-Masīḥ is the son of Allāh” (9:30) and told them that they are three; the likes of Fir’awn (at the time) of Mūsā who said, “I am your lord, the most high” (79:24); and the likes of Numrūd who said, “I have overpowered everyone on earth and I have killed those in the heavens”; and the killer of the Commander of the Believers (a.s.), the killer of Fāťimah and Muḥsin (a.s.), and the killers of Ḥasan and Ḥusain (a.s.); and (also) Mu’āwiyah and ‘Amr (ibn ‘Ās), who have no hope of being saved, and anyone who incited animosity against us and helped (our enemies) with his tongue, wealth, or hand against us will also be with them. I asked, “May I sacrifice myself for you! You hear all of this and you are not frightened?” Imam (a.s.) replied: O son of Bukayr! Our hearts are not like the hearts of the people. We are Allāh’s obedient, purified, and chosen slaves. We see that which people do not see and we hear that which people do not hear. The angels come down to us (while we are travelling) on our conveyances. They roll in our beds. They witness us when we eat, they attend our funerals, and they bring the news of that which will take place in the future to us. They establish prayers with us, they pray for us, they place their wings over us, and our children roll over their wings. They prevent the animals from coming near us. They bring various types of seasonal fruits for us from different lands and they bring water from every land for us which we find in our jugs. There is not any day nor hour nor any prayer time when the angels are not prepared (to serve us). The news of every land and that which takes place in it, the news of the Jinn, and the news of all of the angels in the heavens are brought to us every night. Whenever an angel dies in any land and is replaced with another angel, we are informed of it, and we are informed about the performance of this angel in comparison with the angel that he replaced. The news of all of the six earths all the way to the seventh earth is brought to us (at all times). I asked, “May I sacrifice myself for you! Where does this mountain end?” Imam (a.s.) replied, “In the seventh earth, and Hell is located in one of its valleys. There are many keepers who guard this valley. Their number is greater than the (number of) stars in the sky, drops of rain, creation in the seas, and the grains of soil in the earth. Every one of these keepers from among the angels has a dedicated duty which he carries out and never abandons.” I asked, “May I sacrifice myself for you! The angels report to all of you?” Imam (a.s.) said: No. They only report to the Owner of the Matter (the Imam of each time). Verily we are the rulers in matters over which none of the slaves of Allāh can rule. Whenever someone does not accept our ruling (about those specific matters), the angels force him to (carry out) our will and order the keepers who are dedicated to him, to force him to (carry out) our will. And if they are among the disbelieving Jinn, the angels put shackles around them and torture them until they submit to our ruling in those matters. I asked, “May I sacrifice myself for you! Can the Imam see everything from the East to the West?” Imam (a.s.) replied: O son of Bukayr! How can he be the Decisive Proof of Allāh over the entire earth without seeing and ruling over everyone?! And how can he be the Decisive Proof over people who are not in his presence, who cannot reach him, and over whom he has no power?! How can he convey the message of Allāh and act as Allāh’s witness over the creation if he cannot see them?! How can he be the Decisive Proof on the people if he is hidden from them while he has been appointed as the medium between the slaves and Allāh so that he carries out the orders of his Lord to them?! Allāh says, “We have not sent you but to all of mankind” (34:28). This verse refers to everything on earth (not only mankind). The Decisive Proof after the Messenger of Allāh (s.a.a.w.) fills the post of the Messenger of Allāh (s.a.a.w.) after him. He is the judge in that which the nation disagrees about, the one who gives people their rights, the one who carries out the orders of Allāh, and he is the one who justly rules between the people. And how can the (following) words of Allāh be fulfilled if the Imam is not among the people?! Allāh says, “Soon We shall show Our signs to them in the horizons, and within themselves” (41:53). And which sign other than us did Allāh show to the people in the horizons?! Allāh says, “And We did not show them any sign but it was greater than the other” (43:48). Which sign is greater than us?! I swear to Allāh that Banī Hāshim and Quraysh know well that which Allāh has bestowed upon us but jealousy destroyed them, just as it destroyed Iblīs. Verily they come to us when they are in distress and when they are in fear and they ask us (questions), and we clarify their questions for them. Then they say to us, “We testify that you are the people of knowledge.” Then they leave us and say, “We have not seen anyone more astray than those who follow them (the Ahlul Bayt (a.s.)) and accept their words.” I asked, “May I sacrifice myself for you! If the grave of Ḥusain (a.s.) was to be disinterred, would anything be found in it?” Imam (a.s.) replied: O son of Bukayr! Your questions are (always) about great matters. Verily Ḥusain (a.s.) along with his father, mother, and his brother, Ḥasan (a.s.), are with the Messenger of Allāh (s.a.a.w.) in his house and they are being rewarded and sustained, (just) as the Prophet (s.a.a.w.) is. If his grave would have been disinterred during his time, he would have been found there. However, today he is alive and sustained, and he is with his Lord. He looks at his camp (in Karbalā) and he also looks at the Throne until the time when it is ordered to carry him. Verily Ḥusain (a.s.) is hanging on to the right side of the Throne and says, “O my Lord! Fulfill Your promise to me.” Verily he looks at those who go to his Ziyārah and he knows them; he knows the names of their fathers, their ranks and their positions with Allāh, and that which they carry along with them even better than you know your own sons. Verily Ḥusain (a.s.) looks at those who cry over him and he seeks forgiveness for them as an act of mercy and he asks his father to seek forgiveness for them. And he says to them (those who cry over him), “O those who cry (over me)! If you knew that which has been prepared for you, your happiness would be greater than your restlessness.” Imam (a.s.) continued, “Verily all of the angels in the heavens and in the Ḥā`ir who hear those who cry on Ḥusain (a.s.) seek forgiveness for them, and they (the Zuwwār) will return with no sins.”

Avec cette chaîne de transmission, d'après Abdallah al-Asamm, d'après Abdallah ibn Bakr al-Arrajani, qui a dit : J'ai accompagné Abu Abdallah (paix soit sur lui) sur le chemin de La Mecque depuis Médine. Nous avons fait halte dans un endroit appelé Ousfan, puis nous sommes passés devant une montagne sombre sur la gauche de la route, solitaire. Je lui ai dit : Ô fils du Messager d'Allah (paix soit sur lui), quelle solitude étrange dans cette montagne, je n'ai jamais vu rien de tel sur la route. Il m'a répondu : Ô fils de Bakr, sais-tu quelle montagne est celle-ci ? J'ai dit : Non. Il a dit : C'est la montagne appelée Al-Kamad, située sur une vallée parmi les vallées de l'Enfer. En elle se trouvent les meurtriers d'Abu Al-Hussein (paix soit sur lui), qu'Allah les a confiés. En dessous d'eux coulent les eaux de l'Enfer, composées de Ghislîn, de Sadeed et de Hameem, ainsi que ce qui sort des excréments des habitants de l'Enfer, des restes de nourriture, de la boue des chiens et des débris. Je n'ai jamais passé devant cette montagne lors de mes voyages sans que je ne les entende crier à l'aide vers moi, et je les vois comme les meurtriers de mon père, en leur disant : Vous avez seulement fait ce que vous avez établi, vous ne nous avez pas épargnés lorsque vous avez pris le pouvoir, vous nous avez tués, vous nous avez opprimés, vous vous êtes acharnés sur notre meurtre, et vous avez agi de manière tyrannique envers nous. Que Dieu n'ait pas de miséricorde envers vous, goûtez donc aux conséquences de vos actions et de vos méfaits. Allah n'est pas injuste envers Ses serviteurs, et les plus injustes parmi eux sont ceux qui implorent et se prosternent le moins. Peut-être me suis-je arrêté près d'eux pour qu'ils se divertissent à mes dépens, pour soulager un peu ce qui est dans mon cœur. Peut-être ai-je plié la montagne dans laquelle ils se trouvent, qui est la montagne Al-Kamad. J'ai dit : Puisses-tu être mon sacrifice, si tu plies la montagne, que vas-tu entendre ? Il a dit : J'entends leurs voix crier : "Viens nous aider, nous te parlerons, nous nous repentirons." J'entends également la montagne crier en réponse à moi : "Réponds à leur appel et dis-leur de s'enfoncer dedans et de ne pas me parler." J'ai dit : Puisses-tu être mon sacrifice, et ceux qui sont avec eux ? Il a dit : Chaque Pharaon qui se rebelle contre Allah, Allah raconte ses actions, ainsi que quiconque enseigne aux gens la mécréance. J'ai demandé : Qui sont-ils ? Il a répondu : Comme Boulis qui a enseigné aux Juifs que la main d'Allah est enchaînée, et comme Nastour qui a enseigné aux Chrétiens que Jésus le Messie est le fils d'Allah. Il a dit d'eux qu'ils sont trois, comme Pharaon de Moïse qui a dit : "Je suis votre Seigneur Suprême", et comme Numroud qui a dit : "J'ai vaincu les habitants de la terre et tué ceux du ciel, combattez le Commandeur des Croyants (paix soit sur lui), combattez Fatima, Moussa et Hassan et Hussein (paix soit sur eux). Quant à Muawiya et Amrou, ils ne cherchent pas le salut. Avec eux se trouvent tous ceux qui nous ont déclaré la guerre, nous ont aidés de leur langue, de leur main et de leur argent. J'ai dit : Puisses-tu être mon sacrifice, tu entends tout cela sans être aveuglé. Il a dit : Ô fils de Bakr, nos cœurs ne sont pas comme ceux

3. Muḥammad ibn Ya’qub narrated to me from a group of his companions, from Aḥmad ibn Muḥammad ibn ‘Isā, from ‘Ali ibn Ḥakam, from Ziyād ibn Abil Ḥalāl, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: There is no prophet nor successor who remains on earth for more than three days (after having been buried). Thereafter, their souls, their bones and their flesh are taken up to the heavens. Therefore, by going to places which contain their signs, one sends Salām to them from far (because they are in the heavens). However, they hear it as if they were nearby. The above Ḥadīth has also been narrated to me through the following chain: My father and Muḥammad ibn Ya’qub, from Muḥammad ibn Yaḥyā, and from others, from Aḥmad ibn Muḥammad, from ‘Ali ibn Ḥakam, from Ziyād, from Abī ‘Abdillāh (a.s.).

a dit : "Il n'y a ni prophète ni successeur de prophète qui reste sur terre plus de trois jours, puis son âme, ses os et sa chair sont élevés vers le ciel. Ils reçoivent les salutations des endroits de leurs traces de loin, ils les entendent dans les endroits de leurs traces de près." Et mon père et Muhammad ibn Ya'qub m'ont rapporté d'Ahmad ibn Muhammad, d'Ali ibn al-Hakam, de Ziyad, d'Abu 'Abdullah des propos similaires."

4. My father narrated to me from Muḥammad ibn Yaḥyā, from Aḥmad ibn Muḥammad, from Muḥammad ibn Ismā’īl ibn Bazī’, from one of his companions, who narrated from someone who said: I said to Abī ‘Abdillāh (Imam Sādiq (a.s.)): Sometimes when we are in Makkah, Madīnah, Ḥā`ir, or any other sacred place and we are sitting in a specific spot, we have to leave our spot to perform Wuďū, and while we are gone, someone else comes and sits in our spot. Imam (a.s.) replied, “Those who arrive first at a (particular) spot have more right to that spot than others for that entire day and night.”

J'ai dit : "Je serai à La Mecque, à Médine, à Ha'ir, ou dans des endroits où la faveur est espérée, alors peut-être qu'un homme sortira pour faire ses ablutions et qu'un autre viendra et prendra sa place." Il a dit : "Celui qui arrive en premier à un endroit lui appartient pour le jour et la nuit."

5. Abul ‘Abbās Muḥammad ibn Ja’far narrated to me from Muḥammad ibn Ḥusain ibn Abil Khaťťāb, from Manī’, from Safwān ibn Yaḥyā, from Safwān ibn Mihrān Al-Jammāl, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: The least that a Zā`ir of Ḥusain (a.s.) gains is that every good deed will be registered as one million good deeds for him and every bad deed will be registered as (only) one. And how can one be compared to a million?! The Imam (a.s.) added: O Safwān! Rejoice, for verily Allāh has some angels who carry rods made of light and when the Keepers are about to register a bad deed for the Zā`ir of Ḥusain (a.s.), these angels tell the Keepers to stop. Therefore, the Keepers will not register the bad deed. However, once the Zā`ir performs a good deed, these angels tell the Keeper, “Register now! ‘They are the ones whom Allāh changes their bad deeds to good deeds” (25:70).

La chose la plus facile pour le visiteur de Husayn (que la paix soit sur lui) est que pour chaque bonne action, il obtient mille fois cette bonne action, tandis que pour chaque mauvaise action, il n'en obtient qu'une seule. Où est cette seule mauvaise action parmi mille bonnes actions ? Puis il a dit : "Ô Safwan, réjouis-toi, car Allah a des anges avec Lui, ayant des plumes de lumière. Lorsque les gardiens veulent inscrire une mauvaise action pour le visiteur de Husayn (que la paix soit sur lui), les anges disent aux gardiens : 'Arrêtez-vous', et ils s'arrêtent. Lorsqu'il accomplit une bonne action, les anges disent : 'Inscrivez pour ceux pour qui Allah transforme leurs mauvaises actions en bonnes actions'."

6. My father narrated to me from Sa’d ibn ‘Abdillāh, from Aḥmad ibn Muḥammad ibn ‘Isā, from Abī Yaḥyā Al-Wāsiťi, from Abil Ḥasan Al-Ḥadhā, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: There is a graveyard close to you which is called Burāthā. One hundred and twenty thousand martyrs like the martyrs of Badr will be resurrected from this graveyard.

Abu 'Abd Allah a dit: "Il y a à côté de vous une tombe appelée Baratha, d'où seront ressuscités cent vingt mille martyrs, semblables aux martyrs de Badr."

7. It is narrated from Muḥammad ibn Marwān, from Muḥammad ibn Faďl, who said: I heard Ja’far ibn Muḥammad (Imam Sādiq (a.s.)) say: Those who go to the Ziyārah of the grave of Ḥusain (a.s.) in the month of Ramaďan and die on their route will not be judged (on the Day of Judgment), their book of deeds will not be published, and they will be told, “Enter Paradise safely.”

Celui qui visite la tombe de l'Imam Husayn (que la paix soit sur lui) pendant le mois de Ramadan et meurt en chemin, ne sera ni exposé ni jugé, et il lui sera dit: "Entre au Paradis en toute sécurité."

8. My father and Muḥammad ibn Ḥasan both narrated to me from Ḥusain ibn Sa’īd, from ‘Ali ibn Saḥt Al-Khazzāz, from Ḥafs Al-Muzani, from ‘Umar ibn Bayāď, from Abān ibn Taghlib, who said: Ja’far ibn Muḥammad (Imam Sādiq (a.s.)) asked me, “O Abān! When was the last time you went to the Ziyārah of the grave of Ḥusain (a.s.)?” I replied, “No. I swear to Allāh (that I have not gone recently), O son of the Messenger of Allāh! It has been a long time since I went to his Ziyārah.” Imam (a.s.) said: Glory be to Allāh, the Great! You are one of the chiefs of the Shia and you neglect the Ziyārah of Ḥusain (a.s.) and do not go to him?!!! Allāh will register one good deed and erase one bad deed for those who go to the Ziyārah of Ḥusain (a.s.) with every step that they take and He will forgive all of their past and future sins. O Abān! When Ḥusain (a.s.) was killed, seventy thousand angels descended to his grave. They are disheveled and covered with dust and they continuously cry and lament over him until the Day of Judgment.

[Contenu principal du hadith traduit en français]

9. Ḥusain ibn Muḥammad ibn ‘Āmir narrated to me from Mu’allā ibn Muḥammad Al-Basri, from ‘Ali ibn Asbāť, from Ḥasan ibn Jahm, who said: I asked Abal Ḥasan (Imam Riďā (a.s.)), “Which one is better: going to Makkah but not going to Madīnah or going to (the Ziyārah of) the Prophet (s.a.a.w.) but not going to Makkah?” Imam (a.s.) said, “What do you think?” I said, “We believe that (even going to the Ziyārah of) Ḥusain (a.s.) is better (than going to Makkah), let alone (going to the Ziyārah of) the Prophet (s.a.a.w.).” Imam (a.s.) said: Now that you said this, then know that one Eid day when Abū ‘Abdillāh (Imam Sadiq (a.s.)) was in Madīnah, he went to (the grave of) the Prophet (s.a.a.w.) and said Salām to him. He told those who were with him, “Verily we have been elevated above all people in every land including Makkah and every other city for having said Salām to the Messenger of Allāh (s.a.a.w.).”

[Contenu principal du hadith à traduire]

10. My father narrated to me from Sa’d ibn ‘Abdillāh, from Aḥmad ibn Muḥammad ibn ‘Isā, from Muḥammad ibn Ismā’īl ibn Bazī’, from one of his companions, who narrated from someone who said: I said to Abī ‘Abdillāh (Imam Sādiq (a.s.)): Sometimes when we are in Makkah, Madīnah, Ḥā`ir, or any other sacred place and we are sitting in a specific spot, we have to leave our spot to perform Wuďū, and while we are gone, someone else comes and sits in our spot. Imam (a.s.) replied, “Those who arrive first at a (specific) spot have more right to that spot than others for that entire day and night.”

J'ai dit : "Nous pourrions être à La Mecque, à Médine, à Ha'ir, ou dans des endroits où la grâce est espérée. Il se peut qu'un homme sorte pour faire ses ablutions, puis qu'un autre vienne et prenne sa place." Il a dit : "Celui qui arrive en premier à un endroit lui appartient pour sa journée et sa nuit."

11. Muḥammad ibn ‘Abdillāh ibn Ja’far Al-Ḥimyari narrated to me from his father, from ‘Ali ibn Muḥammad ibn Sālim, from Muḥammad ibn Khālid, from ‘Abdillāh ibn Ḥammād Al-Basri, from ‘Abdillāh ibn ‘Abdil Raḥman Al-Asam, from Ḥammād ibn ‘Uthmān, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: When the Prophet (s.a.a.w.) was taken to the heavens on his journey (at night), he was told, “Verily Allāh, the Blessed and the Exalted, will test you with three afflictions to see how patient you will be.” The Prophet (s.a.a.w.) replied, “I submit to Your command, O Lord. And I have no power to stay patient except through You. What are the three tests?” He was told, “The first (test) is hunger and giving preference to the needy over yourself and your family.” The Prophet (s.a.a.w.) replied, “I have accepted, O Lord. I am pleased (with Your Will) and I submit to it, and I seek success and patience with You.” He was told: The second (test) is that you will be belied and you will be in extreme fear (for your life). You should spend your wealth, your blood, and your soul fighting against the people of disbelief, you should remain patient when you will be harassed by the disbelievers and the hypocrites, and you should remain patient when you will be hurt and wounded in battles. The Prophet (s.a.a.w.) replied, “I have accepted, O Lord. I am pleased (with Your Will) and I submit to it, and I seek success and patience with You.” He was told, “The third test is that your family will be killed after you. As for your brother, ‘Ali, your nation will slander and rebuke him, they will be violent with him, they will deprive him and usurp his rights, they will oppress him, and finally they will kill him.” The Prophet (s.a.a.w.) replied, “I have accepted, O Lord. And I am pleased (with Your Will), and I seek success and patience with You.” He was told: As for your daughter, she will be oppressed and deprived, and the rights which you gave her will be usurped. She will be beaten while she is pregnant, her sanctity will be breached, and her house will be entered without permission. Then she will be humiliated and disrespected. She will find no protector, she will suffer from a miscarriage because she will be beaten, and she will die as a result of that beating. The Prophet (s.a.a.w.) replied, “Surely we are Allāh’s and to Him we shall surely return’ (2:156). I have accepted, O Lord and I submit to it (Your Will), and I seek success and patience with You.” He was told, “She will have two sons from your brother. One of whom your nation will loot, stab, and kill unfaithfully.” The Prophet (s.a.a.w.) replied, “Surely we are Allāh’s and to Him we shall surely return’ (2:156). I have accepted, O Lord and I submit to it (Your Will), and I seek success with You for being patient.” He was told: As for her second son, your nation will invite him for Jihād but then they will kill him while he will be helpless. They will also kill his children and his family members who will be with him and they will loot his women. He will ask for help from Me but I have already willed his martyrdom and the martyrdom of those with him. His killing will be a decisive argument against everyone in the creation. The inhabitants of the heavens and the earths will weep and lose patience over him. And the angels, who will not be able to help him, will cry over him. However, I shall raise a man from his progeny whose shadow is with me under the Throne and through whom I shall support him (Ḥusain (a.s.)). He will fill the earth with justice and equity. The fear from him will travel with him and he will kill so many that people will doubt him. The Prophet (s.a.a.w.) replied, “Surely we are Allāh’s.” Then he was told, “Raise your head.” Imam (a.s.) added: The Prophet (s.a.a.w.) said: I looked up and saw a man who looked and smelled better than all people. He had a blessed visage and he was wearing clothes made of light. Light was emanating from his forehead, from over him, and from under him. He was surrounded by several angels who could not be counted except by Allāh, the Great and Almighty. Then I asked him to approach me. He (a.s.) came close to me and kissed my forehead. I said: O Lord! Who will this man avenge and for whom will he show his anger and for what reason have you prepared these angels?! You informed me about that which will be afflicted upon my family. You can support them against their oppressors if You will. You have promised victory for me and my family and I await the fulfillment of Your promise. Verily I have accepted and am pleased with Your Will and I submit to it, and I seek success and help from You to be pleased and patient. I was told: As for your brother, he will enter the “garden of abode as residence” (32:19) for staying patient. On the Day of Resurrection, I shall establish him as an argument on the creation and I shall authorize him to stand by your Pool (the Pool of Kawthar) where he will distribute water to your friends and prevent your enemies from drinking from it. I will make Hell cool and safe for him so that he can enter it and bring out anyone who has even an atom of love for you. I will make all of you (the Ahlul Bayt (a.s.)) dwell at the same level in Paradise. As for your son, who will be abandoned and killed, and your other son, who will be betrayed and killed while he will be helpless, I will decorate My Throne with them for having suffered from the afflictions which befell them (in their lives), and they will be honoured in ways which are unimaginable by anyone from among mankind. Therefore, rely on Me. I shall honour those who go to his (Husain’s) grave because those who go to his Ziyārah have come to your Ziyārah, and those who come to your Ziyārah have come to My Ziyārah, and I will surely honour those who come to My Ziyārah. I will fulfill all of their requests and reward them in such a way that everyone will envy them when they see how I dignify them and the honour which I have prepared for them. As for your daughter, I will make her stand next to My Throne and she shall be told, “Verily Allāh has appointed you as the ruler over His creation. Therefore, rule however you want regarding those who oppressed you and your children, for your ruling will be executed.” So she will come to the courtyard (where the judgment will take place) and she will order those who oppressed her to be taken to Hell. Then the oppressor shall say, “Alas, woe to me for what I neglected toward Allāh” (39:56) and he will wish to return to life. “The oppressor shall bite his hands saying: ‘Would that I had taken the Path with the Messenger. Woe to me! Would that I had not taken so-and-so as my friend!” (25:27-28). And “until when he comes to Us he will say: ‘Would that there was a distance of two easts between you and me, you are an evil companion.’ It will not profit [them] on this day because [they] have oppressed, and [they] will be partners in chastisement” (43:38-39). The oppressor shall say, “You alone shall judge between Your servants concerning that wherein they have differed’ (39:46) or is the judge someone else?” They will be told, “The curse of Allāh be on the oppressors who hinder (people) from the path of Allāh and seek to make it crooked, and disbelieve in the Hereafter” (7:44-45). Imam (a.s.) continued: The first judgment will be between Muḥsin ibn ‘Ali (a.s.) and his killer – referring to the second usurper. Then he will be brought forth along with Qunfudh and they will be lashed with whips of fire. The whips will be such that if one of them hits the oceans, all of the oceans will boil from the east to the west and if (even one whip) touches the mountains, they will all melt and turn to ash. Then the Commander of the Believers (a.s.) will kneel in front of Allāh so that Allāh judges between him and the fourth (usurper) – referring to Mu’āwiyah. Thereafter, they (the second usurper, Qunfudh, and Mu’āwiyah) will be thrown in a well (of fire) which will be covered so no one can see them and they will not be able to see anyone. So those who followed them (in this life) will say, “O Our Lord, show us those two among the Jinn and men who had led us astray. We will trample them under our feet so that they may become of those who are the lowest” (41:29). Allāh, the Great and Almighty, will reply, “It will not profit you on this day because you have oppressed, and you will be partners in chastisement” (43:39). This is when they will scream in distress and call for destruction. The Two will come to the Pool, (imprisoned) by the Keepers (of Hell) and will say to the Commander of the Believers (a.s.), “Forgive us, give us some water, and save us.” They will be told: “But when they shall see it near, grieved shall be the faces of those who disbelieve, and it shall be said (to them): ‘this is what you have been calling for” (67:27) by referring to yourselves as the commanders of the believers. Return to Hell thirsty. You shall receive no drink but Ḥamīm and Ghislīn and “the intercession of the intercessors shall not avail [you]” (74:48).

Quand le Prophète (que la paix soit sur lui) fut emmené en voyage nocturne vers les cieux, il lui fut dit : "Certes, Allah, Le Béni et Le Très Haut, te met à l'épreuve en trois choses pour voir comment tu supportes. Il répondit : "Je me soumets à Ton commandement, ô Seigneur, et je n'ai pas la force de supporter sauf avec Toi." On lui dit : "La première d'entre elles est la faim et la difficulté pour toi et pour ta famille, pour les nécessiteux." Il répondit : "J'accepte, ô mon Seigneur, et je suis satisfait et je me soumets. Et de Toi vient la réussite et la patience." Quant à la deuxième, c'est le mensonge et la grande peur, et c'est ainsi que Tu es mis à l'épreuve dans la lutte contre les mécréants avec ton argent et toi-même, et la patience face aux préjudices qu'ils te causent, venant d'eux, de l'hypocrisie, de la douleur de la guerre et des blessures." Il répondit : "J'accepte, ô mon Seigneur, et je suis satisfait et je me soumets. Et de Toi vient la réussite et la patience." Quant à la troisième, ce sont les injustices subies par les membres de ta famille après toi. Ton frère Ali subira les insultes, les injures, les malédictions, les interdictions, les dénis, les torts, et enfin le meurtre. Il répondit : "J'accepte, ô mon Seigneur, et je suis satisfait et je me soumets. Et de Toi vient la réussite et la patience." Et ainsi de suite...

12. Muḥammad ibn Ḥasan ibn Walīd narrated to me from Muḥammad ibn Ḥasan Al-Saffār, from ‘Abbās ibn Ma’rūf, from ‘Abdillāh ibn ‘Abdil Raḥmān Al-Asam, from his grandfather, who said: I asked Abā ‘Abdillāh (Imam Sādiq (a.s.)), “May I sacrifice myself for you! Which deed is better: going for Hajj or giving charity?” Imam (a.s.) said, “(The answer to) this question depends on another question. Are there sufficient funds to go for Hajj?” I replied, “No.” Imam (a.s.) said, “If the money is sufficient to go for Hajj, then going for Hajj is better than giving charity. However, if it is not much (money), then giving charity is better.” I asked, “What about fighting in the way of Allāh?” Imam (a.s.) said, “Fighting in the way of Allāh at the time of Jihād is the best deed after the obligatory prayers. However, it is not accepted unless it is with an Imam.” I asked, “What about going for Ziyārah?” Imam (a.s.) replied, “(Going to) the Ziyārah of the Prophet (s.a.a.w.), the Ziyārah of Ḥamzah (a.s.), the Ziyārah of the successors (a.s.), and (specifically) the Ziyārah of Ḥusain (a.s.) in Iraq (is the best of deeds).” I asked, “What are the rewards for going to the Ziyārah of Ḥusain (a.s.)?” Imam (a.s.) replied: Those who go to the Ziyārah of Ḥusain (a.s.) will submerge (themselves) in the Mercy (of Allāh) and earn (His) pleasure. Evil will be kept away from them, their sustenance will increase, and the angels will surround them. They will be surrounded with a light which will allow the Keepers to identify them and they will not pass by any of the Keepers without them praying for them.

J'ai demandé à Abu Abdullah (as): "Que préfères-tu, le pèlerinage ou la charité?" Il a répondu: "C'est une question dans une question." Il a dit: "Combien d'argent est nécessaire pour emmener quelqu'un en pèlerinage?" J'ai dit: "Peu." Il a dit: "Si l'argent est juste suffisant pour le pèlerinage, alors la charité ne peut pas égaler le pèlerinage, car le pèlerinage est meilleur. Mais si l'argent n'est que peu, alors la charité est meilleure." J'ai demandé: "Et le jihad?" Il a répondu: "Le jihad est une des meilleures choses après les obligations, à l'époque du jihad, et il n'y a pas de jihad sauf avec l'Imam." J'ai dit: "Et la visite?" Il a dit: "La visite du Prophète (psl), la visite des Imams, la visite de Hamza, et en Irak, la visite de Hussein (as)." J'ai demandé: "Et pour celui qui visite Hussein (as)?" Il a dit: "Il entre dans la miséricorde, obtient la satisfaction, est protégé du mal, sa subsistance est assurée, les anges l'accompagnent, il est revêtu d'une lumière que reconnaissent les gardiens, et aucun gardien ne passe sans lui faire des invocations."

13. Aḥmad ibn Ja’far Al-Baladi narrated from Muḥammad ibn Yazīd Al-Bakri, from Mansūr ibn Nasr Al-Madā`ini, from ‘Abdil Raḥman ibn Muslim, who said: I went to Imam Kāżim (a.s.) and asked him, “Which one is better: going to the Ziyārah of Ḥusain ibn ‘Ali (a.s.), or going to the Ziyārah of the Commander of the Believers (a.s.), or… – and I named the other Imams (a.s.) one by one.” Imam (a.s.) replied: O ‘Abdal Raḥmān! Those who go to the Ziyārah of our first one are like those who go to the Ziyārah of our last one, and those who go to the Ziyārah of our last one are like those who go to the Ziyārah of our first one. Those who follow our first one are like those who follow our last one, and those who follow our last one are like those who follow our first one. Those who fulfill the needs of one of our followers are like those who fulfill the needs of all of us (the Imams (a.s.)). O ‘Abdal Raḥmān! Love us, love those who love us, love in our way, and make others love for our sake. Befriend us and befriend those who befriend us, and hate those who hate us. Beware! Those who refute our words are like those who refute the words of our grandfather, the Messenger of Allāh (s.a.a.w.), and those who refute the words of the Messenger of Allāh (s.a.a.w.) are like those who refute the words of Allāh. Beware O ‘Abdal Raḥmān! Those who hate us hate Muḥammad (s.a.a.w.), and those who hate Muḥammad (s.a.a.w.) hate Allāh, and those who hate Allāh, the Great and Almighty, truly deserve to be burned in Hell by Allāh and they shall have no helpers.

Ce hadith souligne l'importance de l'amour et du respect envers les Imams et les proches du Prophète Muhammad (psl), et met en garde contre la haine envers eux, car cela équivaut à haïr Allah. Il enseigne que prendre soin des proches des Imams est une action méritoire, et que ceux qui les aiment seront aimés en retour. Il met en lumière la relation étroite entre l'amour pour les Imams et l'amour pour Allah, soulignant que ceux qui détestent les Imams et leurs proches se mettent en opposition avec Allah et risquent Sa colère.

14. Muḥammad ibn Ḥasan ibn Aḥmad ibn Walīd narrated to me from Muḥammad ibn Ḥasan Al-Saffār, from ‘Abbās ibn Ma’rūf, from ‘Abdillāh ibn ‘Abdil Raḥmān Al-Asam, from Ḥusain, from Al-Ḥalabi, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: When Ḥusain (a.s.) was killed, our family in Madīnah heard a caller cry out, “Today the afflictions have descended on this nation. You shall not see any pleasure until your Qā`im (a.s.) rises and pleases you by killing your enemies and avenging one (Ḥusain (a.s.)) by (killing) many.” They were frightened after hearing this call and they said that something must have happened of which they were unaware. After some time, they heard the news of the killing of Ḥusain (a.s.), and when they counted the (number of) days, they discovered that (he was killed) on the same night that they had heard the caller. I said, “May I sacrifice myself for you! How long will you (the Ahlul Bayt (a.s.)) and we (the Shia) remain under these (circumstances of) intense fear and killing?!” Imam (a.s.) replied, “(This situation will continue) until seventy (periods of) relief take place in different intervals and until the time of seventy comes. Then the flags will approach one after another at the time of seventy and they will look like organized units. Those who see that time will see that which will please them.” Imam (a.s.) added: When Ḥusain (a.s.) was killed, someone came to the camp (of the enemies) and screamed and rebuked them. He said, “How can I not scream when the Messenger of Allāh (s.a.a.w.) is standing and looking at the earth and at your party. I am afraid that he will supplicate to Allāh against the people of earth and I will be destroyed as one of them!!!” So the soldiers said to one another, “This is a man who has lost his mind.” However the TAWWĀBŪN said, “By Allāh!!! What did we do to ourselves?!!! We killed the Master of the Youth of Paradise (a.s.) for the son of Sumayyah.” Then they rose against Ubaydillāh ibn Ziyād and that which happened to them happened. I asked, “May I sacrifice myself for you! Who was the one who screamed (at the army)?” Imam (a.s.) replied, “We do not believe that he was anyone but Jabra`īl. Verily if he had been given permission, he would have screamed at them in such a way that their souls would have left their bodies and would have entered Hell (immediately). However, they were given respite to increase their sins and they shall have a painful chastisement.” I asked, “May I sacrifice myself for you! What do you say about someone who has the ability to go to the Ziyārah of Ḥusain (a.s.) but does not?” Imam (a.s.) replied: I say that he has disowned the Messenger of Allāh (s.a.a.w.) and disowned us. He has belittled a matter that is obligatory on him. Verily Allāh will look after the needs of those who go to the Ziyārah of Ḥusain (a.s.) and He will take care of every matter that is important to them in this life. Verily going to the Ziyārah of Ḥusain (a.s.) increases the sustenance of the slaves (of Allāh) and they will be recompensed for the money that they spend in the Ziyārah. Verily fifty years of sin will be forgiven for them and they will return to their families having every sin and mistake erased from their book (of deeds). If they die during their Ziyārah, the angels will descend and perform their ablution (Ghusl). The doors of Paradise will be opened for them and its fragrance will surround them until the day they are resurrected. If they do not (die during their Ziyārah), the door from which their sustenance descends will be opened and they will be recompensed with ten thousand Dirhams for every Dirham they spent during their Ziyārah and their recompense will be kept safely for them. Therefore, when they are resurrected, they will be told, “You have ten thousand Dirhams for every Dirham you spent and Allāh (has postponed your recompense and) has kept it safely for you with Himself.”

...Lorsque Al-Husayn (paix soit sur lui) fut tué, notre famille entendit quelqu'un dire: "Aujourd'hui, une calamité s'est abattue sur cette communauté à Médine. Ne ressentez pas de joie avant que votre Qa'im se lève pour guérir vos cœurs, tuer vos ennemis, et toucher les cordes avec le witr. Alors, prenez garde et dites: "Ce discours est prononcé par quelqu'un qui a dit quelque chose que nous ne connaissons pas." Puis, la nouvelle de la mort d'Al-Husayn (paix soit sur lui) leur parvint, et ils pensèrent à cela. C'était cette nuit-là que le locuteur s'exprima, disant: "Je jure par ta vie, jusqu'à quand serez-vous dans ce meurtre, cette peur et cette oppression?"...