Disparition de l'Imam attendu

(14) Muhammad bin Ya’qoob narrated from Muhammad bin Yahya from Ja’far bin Muhammad from Iss’haq bin Muhammad from Yahya bin al-Muthanna from Abdullah bin Bukayr that Obayd bin Zurara had heard Abu Abdullah as-Sadiq (as) saying: “People will miss their imam. He attends the seasons of hajj. He sees the people but they do not see him.”

Les gens perdent leur imam, ils participent aux saisons (pèlerinages) et le voient sans le voir.

(15) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan from Abdul Kareem bin Amr from ibn Bukayr and Yahya bin al-Muthanna that Zurara had heard Abu Abdullah as-Sadiq (as) saying: “Al-Qa’im (as) disappears twice. He comes back after one of them but in the second disappearance, no one knows where he is. He attends the seasons of hajj. He sees the people but they do not see him.”

"Certes, pour le Qa'im, il y a deux occultations : il reviendra lors de l'une d'entre elles, et lors de l'autre, on ne saura pas où il se trouve. Il témoignera des saisons, verra les gens sans être vu."

(16) Muhammad bin Ya’qoob al-Kulayni narrated from al-Husayn bin Muhammad from Ja’far bin Muhammad from al-Qassim bin Issma’eel from Yahya bin al-Muthanna from Abdullah bin Bukayr from Obayd bin Zurara that Abu Abdullah as-Sadiq (as) had said: “Al-Qa’im (as) disappears twice. During one of his disappearances, he attends the seasons of hajj. He sees the people but they do not see him.”

"Al-Qa'im a deux périodes d'occultation. Il apparaîtra lors de l'une d'entre elles pendant les saisons, les gens le verront mais il ne les verra pas."

(17) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal from Musa bin al-Qassim from Mo’awiya al-Bajali that Ali bin Ja’far had asked his brother Musa bin Ja’far al-Kadhim (as) about the interpretation of the Qur’anic verse, “Say: Have you considered if your water should go down, who is it then that will bring you flowing water.” Imam al-Kadhim (as) said: “It means: if you lose your imam, then who will bring you another imam?” The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Ali bin Muhammad from Sahl bin Ziyad al-Aadami from Musa bin al-Qassim bin Mo’awiya al-Bajali from Ali bin Ja’far from his brother Musa bin Ja’far al-Kadhim (as).

Il a répondu: "Si vous perdez votre imam, qui vous apportera un nouvel imam?"

(18) Ali bin Ahmad al-Bandaneeji narrated from Abdullah bin Musa al-Alawi al-Abbasi from Muhammad bin Ahmad al-Qalanisi from Ayyoob bin Noah from Safwan bin Yahya from Abdullah bin Bukayr that Zurara had said: I heard Abu Ja’far al-Baqir (as) saying: “Al-Qa’im (as) disappears and his kin (companions) deny him.” I said: “Why is that?” He said: “He fears.” And he pointed with his hand at his abdomen showing that he fears to be killed.”

Le Qa'im aura une occultation, et sa propre famille le reniera. Il craindra - et il a pointé du doigt son ventre -.

(19) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ahmad bin al-Hasan from his father from ibn Abu Bukayr from Zurara that Abdul Melik bin A’yun had said: I heard Abu Ja’far al-Baqir (as) saying: “Al-Qa’im (as) disappears before his rising.” I asked: “Why?” He said: “He fears” and he pointed with his hand at his abdomen. He meant “killing”.

J'ai demandé : Et pourquoi ? Il a répondu : Il craint - et il a pointé de la main vers son ventre - c'est-à-dire la mort.

(20) Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al-Hasan at-Taymali from al-Abbas bin Aamir bin Rabah from ibn Bukayr that Zurara had said: I heard Abu Ja’far al- Baqir (as) saying: “Al-Qa’im disappears before his rising.” I asked: “Why?” He said: “He fears” and he pointed with his hand at his abdomen. He meant “killing”.

Il est rapporté que l'enfant a une période d'absence avant de se lever, et il est recherché pour son héritage. Lorsqu'on lui a demandé pourquoi, Abu Ja'far al-Baqir a expliqué qu'il craint d'être tué.

(21) Ahmad bin Muhammad bin Sa’eed narrated from Abu Muhammad Abdullah bin Ahmad bin al-Mustawrid al-Ashja’iy from Muhammad bin Obaydillah Abu Ja’far al-Halabi from Abdullah bin Bukayr that Zurara had said: I heard Abu Abdullah Ja’far as-Sadiq (as) saying: “Al-Qa’im disappears before his rising.” I asked: “Why?” He said: “He fears” and he pointed with his hand at his abdomen. He meant “killing”. The same was narrated by Muhammad bin Ya’qoob al-Kulayni from Muhammad bin Yahya from Ja’far bin Muhammad from al-Hasan bin Mo’awiya from Abdullah bin Jibilla from Abdullah bin Bukayr from Zurara from Abu Abdullah as-Sadiq (as).

"Le Qa'im aura une occultation avant son avènement." J'ai demandé: "Pourquoi cela?" Il a répondu: "Par crainte - en pointant du doigt son ventre - signifiant la peur d'être tué."

(23) Ahmad bin Muhammad bin Sa’eed narrated from Abu Abdullah Yahya bin Zakariyya bin Shayban from Younus bin Kulayb from Mo’awiya bin Hisham from Sabah from Salim al-Ashall that Hussayn at-Taghlubi had said: “Once I met Abu Ja’far Muhammad bin Ali (al-Baqir) (as) in a season of hajj or a minor hajj. I said to him: I became so old and weak and I do not know whether I meet you again or not. Please promise me and tell me when deliverance will be.” He said: “The homeless, fugitive and alone man, who will be separated from his family, who will lose his father, who will be surnamed with his uncle’s name and whose name will be like a prophet’s name, will be the man of the banners.” When he finished his talk, he looked at me and said: “Did you memorize it or shall I write it down to you?” I said: “If you like!” He asked for a piece of leather or a tablet. He wrote down what he said to me and gave me the book.” Salim said: “Hussayn showed us the book. He read what there was in it before us and then said: This is the book of Abu Ja’far (al-Baqir) (as).”

[Contenu principal du hadith: Promesse faite par Abu Ja'far Muhammad ibn Ali à son interlocuteur lors d'une rencontre pendant le pèlerinage ou la 'umra.]

(24) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Abbad bin Ya’qoob from al-Hasan bin Hammad at-Ta’iy from Abul Jarood that Abu Ja’far Muhammad bin Ali al-Baqir (as) had said: “The man of this matter is the homeless, fugitive man, who loses his father, who is surnamed with his uncle’s name, who is separated from his family and whose name is like a prophet’s name.”

"Le compagnon de cette affaire est Al-Tarid Al-Sharid, le moteur par son père, surnommé par son oncle, distinct de sa famille, son nom est le nom d'un prophète."

(25) Ahmad bin Muhammad bin Sa’eed narrated from Hameed bin Ziyad from al-Hasan bin Muhammad al-Hadhrami and also it was narrated by Younus bin Ya’qoob from Salim al-Mekki from Abut-Tufayl Aamir bin Wathila that Abu Ja’far bin Muhammad as-Sadiq (as) had said: “The one, whom you want and expect, will rise (and set out) from Mecca. He will not rise until he sees what pleases him even if he is obliged to eat the leaves of the trees.” Is there another way clearer than the way, with which the infallible imams (as) have declared and explained the matter of the disappearance to their Shia? Will one doubt the disappearance and the reappearance of al-Qa’im (as) after all these clear traditions?

"Ce que vous cherchez et espérez ne sortira que de La Mecque, et rien ne sort de La Mecque jusqu'à ce qu'il voie ce qu'il aime, même s'il devait manger les branches de l'arbre."

(26) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal from Ahmad bin Ali al-Qayssi from Abul Haytham al-Maythami that Abu Abdullah as-Sadiq (as) had said: “If three names (of the infallible imams); Muhammad, Ali and al-Hasan succeed, then the fourth will be al-Qa’im.”

Lorsque trois noms se succèdent, Muhammad, Ali et al-Hasan, le quatrième parmi eux sera leur guide.

(27) Muhammad bin Hammam narrated from Abdullah bin Ja’far al-Himyari from Muhammad bin Eessa bin Obayd that Muhammad bin Abu Ya’qoob al-Balkhi had heard Abul Hasan ar-Redha (as) saying: “You are going to be tried with a great test. You are going to be tried with the fetus while still in its mother’s womb and with the suckling until it is said: he has disappeared and he has died. They say: “There is no Imam.” The Prophet (S) has disappeared and disappeared and I am going to die as well.”

Vous serez éprouvés par ce qui est plus intense et plus grand, vous serez éprouvés par le fœtus dans le ventre de sa mère et par le nourrisson jusqu'à ce qu'il soit dit: Il est parti et est décédé, et ils diront: Il n'y a pas d'imam. Alors que l'Envoyé de Dieu est parti, et il est parti et parti, et me voici sur le point de mourir, mon souffle s'éteindra.

(28) Muhammad bin Hammam narrated from Ahmad bin Mabindath and Abdullah bin Ja’far al-Himari from Ahmad bin Hilal that al-Hasan bin Mahboob al-Zarrad had said: Imam ar-Redha (as) said: “O Hasan, There will be a dark sedition, in which close friends and near relatives will perish. That will occur when the Shia miss the fourth descendant of mine. The people of the earth and the inhabitants of the Heaven will be sad for missing him. Many faithful men and faithful women will be regretful, confused and sorrowful because of missing him.” He pondered for a while and then he raised his head and said: “He is the namesake of my grandfather (Prophet Muhammad). He looks like me and looks like Prophet Moses (as). Upon him there are rays of light emitting from the light of the Divine holiness. As if I see that people despair of him so much but they will be called with a call heard by the all whether far or near they are. He will be as mercy upon the believers and as torment upon the unbelievers.” I said: “May my father and mother die for you! What will that call be?” He said: “There will be three sayings in the month of Rajab; the first is “Now surely the curse of Allah is on the unjust,” the second is “The threatened Hour is nigh, O believers!” and the third is that people will see a protruding hand with the disk of the sun calling: “Allah has sent so-and-so to destroy the unjust”. Then deliverance comes to the believers and Allah relieves their hearts and takes distresses away from them.”

Cela se produira lors de la disparition du troisième des mes descendants. Les habitants de la terre et du ciel seront attristés par sa disparition. Combien de croyants et de croyantes seront affligés, anxieux, perdus et attristés par sa perte. Puis il se tut, leva la tête et dit: "Par mes grands-parents, mon père et moi-même, et celui qui ressemble à Moïse fils d'Imran, sur lui les poches de lumière brillent des rayons de la lumière de Jérusalem, comme si j'étais désespéré de ce qu'ils étaient, ils ont appelé un appel que ceux qui sont loin entendent comme ceux qui sont près, une miséricorde pour les croyants et un châtiment pour les mécréants." J'ai dit: "Par mes grands-parents, c'est toi, et quel est cet appel?" Il a dit: "Trois voix en Rajab, la première: 'Que la malédiction d'Allah soit sur les injustes.' La deuxième: 'Approchez, ô assemblée des croyants.' La troisième montrera une main avec la corne du soleil proclamant: 'Certes, Allah a envoyé tel pour la destruction des injustes.' À ce moment-là, le soulagement viendra aux croyants, Allah guérira leurs cœurs et dissipera la colère de leurs poitrines."

(29) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Muhammad bin Ahmad al-Madeeni from Ali bin Asbat from Muhammad bin Sinan that Dawood bin Katheer ar-Riqqi had said: I said to Abu Abdullah as-Sadiq (as): “May I die for you! Deliverance has not come. Our hearts are depressed and we are about to die of sadness.” He said: “Deliverance comes when people become desperate and distressed to the full and then a caller will call out from the Heaven with the name of al-Qa’im and the name of his father.” I said: “May I die for you! What is his name?” He said: “His name is like the name of one of the prophets and his father’s name is like the name of one of the guardians.”

Le contenu principal du hadith met en lumière la difficulté et l'attente liées à l'avènement du Qa'im, annoncé par un crieur céleste. Le nom du Qa'im et de son père sont révélés, soulignant ainsi leur importance et leur lien avec des figures prophétiques et de guidance.

(30) Ahmad bin Muhammad bin Sa’eed narrated from Muhammad bin Ali at-Taymali from Muhammad bin Issma’eel bin Buzay’ and also it was narrated from some ones from Mansoor bin Younus bin Bazraj from Issma’eel bin Jabir that Abu Ja’far Muhammad bin Ali al-Baqir (as) had said: “The man of this matter will disappear in one of these mountain passes-he pointed with his hand towards Thi Tuwa. Before his rising, the guardian, who has been with him, comes to meet some of his companions. He asks them: How many persons are you?” They say: “We are about forty men.” He says: “What will you do if you see your man?” They say: “By Allah, if he wants us to move the mountains for him, we will do.” Then he says to them: “Choose ten of your chiefs or the best of you!” They do and he sets out with them to meet their man. He promises to meet them in the next night.” Then Abu Ja’far al-Baqir (as) added: “By Allah, as if I see him leaning against the Rock (of the Kaaba) and saying: “O people, whoever argues with me about Allah, I am worthier of Allah than all of the people. O people, whoever argues with me about Adam, I am worthier of Adam than all the people. Whoever argues with me about Noah, I am worthier of Noah. Whoever argues with me about Abraham, I am worthier of Abraham. Whoever argues with me about Moses, I am worthier of Moses. Whoever argues with me about Jesus Christ, I am worthier of Jesus Christ. O people, whoever argues with me about Muhammad, I am worthier of Muhammad. Whoever argues with me about the Book of Allah, I am worthier of the Book of Allah.” Then he comes to the temple (of Abraham) and offers two rak’as-prayer before it. By Allah, he is the distressed one, about whom Allah has said, ‘Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth…?’ This verse has been revealed about him and for him.”

Le possesseur de ce commandement connaîtra une période d'absence dans certaines vallées - et il a pointé de la main vers la direction de Dhi Tuwa - jusqu'à ce qu'avant sa sortie, le Seigneur qui était avec lui vienne à sa rencontre pour rencontrer certains de ses compagnons, leur demandant : "Combien êtes-vous ici ?" Ils répondront : "Environ quarante hommes." Il dira : "Comment seriez-vous si vous voyiez votre compagnon ?" Ils diront : "Par Allah, si nous devions escalader les montagnes avec lui, nous le ferions." Ensuite, il viendra à eux de la direction de Qabilah et dira : "Désignez vos chefs ou vos meilleurs dix." Ils le désigneront à lui, puis il partira avec eux pour rencontrer leur compagnon et il les ramènera la nuit suivante. Ensuite, Abu Ja'far a dit : "Par Allah, il semble que je le vois, ayant appuyé son dos contre la pierre, invoquant Allah pour son droit, puis disant : 'Ô gens, qui disputera avec moi à propos d'Allah ? Je suis le plus digne parmi les gens d'Allah. Ô gens, qui disputera avec moi au sujet d'Adam ? Je suis le plus digne parmi les gens d'Adam. Ô gens, qui disputera avec moi au sujet de Noé ? Je suis le plus digne parmi les gens de Noé. Ô gens, qui disputera avec moi au sujet d'Abraham ? Je suis le plus digne parmi les gens d'Abraham. Ô gens, qui disputera avec moi au sujet de Moïse ? Je suis le plus digne parmi les gens de Moïse. Ô gens, qui disputera avec moi au sujet de Jésus ? Je suis le plus digne parmi les gens de Jésus. Ô gens, qui disputera avec moi au sujet de Muhammad ? Je suis le plus digne parmi les gens de Muhammad. Ô gens, qui disputera avec moi au sujet du Livre d'Allah ? Je suis le plus digne parmi les gens du Livre d'Allah.' Ensuite, il se dirigera vers le lieu de prière et y accomplira deux rak'ahs, invoquant Allah pour son droit." Ensuite, Abu Ja'far a dit : "Par Allah, il est vraiment celui qui est contraint, au sujet duquel Allah dit : 'Celui qui répond à l'opprimé quand il l'appelle et qui enlève le mal, et qui vous fait succéder sur terre. Y a-t-il un autre dieu avec Allah ? Peu de gens y réfléchissent.' Cela a été révélé à son sujet."

(31) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan from Abul Jarood that Abu Ja’far al-Baqir (as) had said: “People are still (confused and distressed) expecting until Allah sends for this matter (deliverance) one that people have not known whether he has been created yet or not.”

Ils ne cesseront pas d'exister, et cela ne cessera pas, jusqu'à ce que Dieu envoie pour cette affaire quelqu'un qui ne sait pas s'il a été créé ou non.

(32) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Muhammad bin al-Husayn bin Abul Khattab, and Abdullah bin Ja’far al-Himyari narrated from Ahmad bin Muhammad bin Eessa all from Muhammad bin Sinan from Abul Jarood that Abu Ja’far al-Baqir (as) had said: “You stretch your heads towards any one of us and say: It is he (our man). And Allah makes them (the imams) die one after the other until He sends for this matter one, whom you do not know whether he is born or not or whether he is created yet or not.”

Vous continuerez à tendre vos cous vers l'homme parmi nous en disant: "C'est lui", alors Allah l'enverra jusqu'à ce qu'Allah suscite pour cette affaire quelqu'un que vous ne connaissez pas, qu'il soit né ou non encore né, qu'il ait été créé ou non encore créé.

(33) Ali bin Ahmad narrated from Obaydillah bin Musa from Muhammad bin Ahmad al-Qalanisi from Muhammad bin Ali from Muhammad bin Sinan from Abul Jarood that Abu Ja’far al-Baqir (as) had said: “Whenever you turn your eyes toward a man and say that it is he (the man of this matter), he goes to the better world until Allah sends one, whom you do not know whether he has been created yet or not.”

J'ai entendu Abu Ja'far dire: "Vous continuerez à étendre vos regards vers un homme en disant: 'C'est lui', jusqu'à ce qu'Allah envoie quelqu'un que vous ne connaissez pas, créature nouvelle ou non créée."

(34) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali from Muhammad bin Sinan from someone that Abu Ja’far al-Baqir (as) had said: “You still expect (deliverance) until Allah sends for this matter one, whom you do not know whether he is created or not.” These traditions are clear in referring to the twelfth imam (al-Mahdi) because there has not been any disagreement about the birth of any one of the other eleven imams or about their existence or inexistence besides that none of people has said that any of these eleven imams has disappeared or that seditions have occurred in religion during their periods or confusion has spread among people about the condition of those imams except this imam (al-Qa’im). Imam Abu Abdullah as-Sadiq (as) has declared that when saying: “If three names (of the imams); Muhammad, Ali and al-Hasan succeed, the fourth (imam) will be al-Qa’im.” The will of Allah has determined to make this imam disappear in order to try the people during this disappearance of the authority of Allah and to sift the pure ones, who submit to Allah by believing in His authority even if the authority is not among them and who believe that Allah will never leave the world without an authority even if the person of that authority is absent.

Vous ne cesserez pas d'être, et cela continuera, jusqu'à ce que Dieu envoie pour cette affaire quelqu'un que vous ne connaissez pas s'il est de la création ou s'il n'a pas été créé.

(35) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Abbad bin Ya’qoob from Yahya bin Salim that Abu Ja’far al-Baqir (as) had said: “The man of this matter is the youngest and obscurest one of us.” Yahya asked him: “When will that (deliverance) be?” He said: “When delegations go to pay homage to a young boy and every fort (powerful chief) raises a flag (becomes independent) then you expect deliverance.” No one of the infallible imams has become imam while he is yet too young except this imam (al-Mahdi), whom Allah has granted the imamate and wisdom while he is yet a child as Jesus Christ and Yahya bin Zachariah, whom Allah has granted the Book, prophethood, knowledge and wisdom while yet children. The evidence for that is the saying of Abu Abdullah as-Sadiq (as) “He (al-Qa’im) has aspects of four prophets…). One of them is Jesus the son of Marry (as), who has been granted wisdom, knowledge and prophethood while yet a child.

"Le chef de ce commandement sera le plus jeune d'âge parmi nous et le plus pur physiquement. J'ai demandé: Quand cela se produira-t-il? Il a répondu: Lorsque les caravanes concluront un pacte avec un jeune homme, à ce moment-là chaque possesseur d'un récipient lèvera son drapeau, alors attendez l'issue favorable."

(36) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal that Umayya bin Ali al-Qayssi had said: I said to Abu Ja’far Muhammad bin Ali al-Jawad (as): Who is the successor after you?” He said: “My son Ali and Ali’s two sons.” He pondered for a while and then raised his head and said: “Confusion will occur then.” I said: “If that occurs, where will we go then?” He kept silent and then said: “Nowhere!” He repeated it three times. I repeated my question. He said: “To Medina.” I said: “Which Medina?” He said: “This Medina. Is there another one than ours?” The same was narrated by Ali bin Ahmad from Obaydillah bin Musa from Ahmad bin al-Husayn from Ahmad bin Hilal from Umayya bin Ali al-Qayssi.

Il a répondu: "Mon fils Ali et le fils de mon fils Ali." Puis il baissa la tête un moment, la releva et dit: "Ce sera une période de confusion." J'ai demandé: "Et que devons-nous faire à ce moment-là?" Il est resté silencieux, puis a dit: "Vers la ville." J'ai demandé: "Quelle ville?" Il a répondu: "Notre ville ici, y a-t-il une autre ville?"

(37) Muhammad bin Hammam narrated from Abu Abdullah Muhammad bin Issam from Abu Sa’eed Sahl bin Ziyad al-Aadami from Abdul Adheem bin Abdullah al-Hasani that Abu Ja’far Muhammad bin Ali al-Jawad (as) had said: “When my son Ali dies another lamp will shine after him and then disappearance will be there. Woe unto the doubter and blessed is he, the stranger and the fleer with his religion. After that there will be terrible events that make the young old and make mountains move from their places.” Which confusion is greater than this one, which has made masses of people deviate from the straight path because of doubting, weak faith and impatience before sufferings? Only the sincere believers, and how few they are, has succeeded in this test and has kept to the path of Muhammad (as) and the progeny of Muhammad (as).

Quand mon fils Ali mourra, une lanterne brillera après lui puis disparaîtra. Malheur à celui qui doute et félicitations à l'étranger qui s'en va avec sa religion. Ensuite, il y aura des événements où les genoux deviendront gris et les durs deviendront doux.

(38) Muhammad bin Ya’qoob al-Kulayni narrated from Muhammad bin Yahya from Ahmad bin Idreess from Muhammad bin Ahmad from Ja’far bin al-Qassim from Muhammad bin al-Waleed al-Khazzaz from al-Waleed bin Aqaba from al-Harith bin Ziyad that Shu’ayb bin Abu Hamza had said: “Once I came to Abu Abdullah as-Sadiq (as) and said to him: Are you the man of this matter?” He said: “No.” I said: “Is he your son?” He said: “No.” I said: “Is he your grandson?” He said: “No.” I said: “Is he your grandson’s son?” He said: “No.” I said: “Who is he then?” He said: “It is he, who will fill the world with justice after it has been filled with injustice and oppression. He will come after a cessation of imams as Prophet Muhammad (as) has been sent after a cessation of prophets.”

Je suis entré chez Abi 'Abdillah et je lui ai dit: "Es-tu le possesseur de cette affaire?" Il a répondu: "Non." J'ai demandé: "Ton fils?" Il a répondu: "Non." J'ai demandé: "Le fils de ton fils?" Il a répondu: "Non." J'ai demandé: "Alors qui est-ce?" Il a répondu: "Celui qui la remplira de justice comme elle a été remplie d'injustice et d'oppression, peut-être qu'une période des Imams viendra, tout comme une période des Prophètes est venue."

(39) Muhammad bin Ya’qoob narrated from Ali bin Muhammad from some of his companions from Ayyoob bin Noah that Abul Hasan ar-Redha (as) had said: “If your knowledge has been removed from among you, then expect deliverance to come soon.”

Lorsque votre savoir sera élevé au milieu de vous, attendez-vous à la venue de l'Heure comme si elle était sous vos pieds.

(40) Muhammad bin Ya’qoob narrated from Abu Ali al-Ash’ari from Muhammad bin Hassaan from Muhammad bin Ali from Abdullah bin al-Qassim from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had been asked about this Qur’anic verse, “For when the trumpet is sounded,”and he had said: “From among us there will be a hidden imam. When Allah wants him to rise, He will prick him in the heart and he will appear to execute the order of Allah.”

"Il a été demandé à Abu 'Abdullah au sujet de la parole d'Allah : 'Puis, quand on soufflera dans la Trompe...' Il a répondu: 'Parmi nous se trouve un Imam caché. Lorsque Allah, dans Sa grandeur, voudra mentionner Son nom, Il fera apparaître Son commandement dans son cœur, et il se lèvera pour exécuter l'ordre d'Allah'."

(41) Muhammad bin Ya’qoob narrated from some of his companions from Ahmad bin Muhammad from al-Hasan bin Ali al-Washsha’ from Ali bin Abu Hamza from Abu Baseer that Abu Abdullah as-Sadiq (as) had said: “The man of this matter must disappear and he is to be in isolation during his disappearance. How good abode Tayba is! No loneliness is among thirty!”

Le possesseur de ce commandement est destiné à l'occultation, et il sera nécessaire pour lui, pendant son occultation, de se retrouver seul. Quelle excellente demeure que la solitude, et cela jusqu'à trente ans de solitude.

(42) Muhammad bin Ya’qoob narrated from some of his companions from Ahmad bin Muhammad from Ali bin al-Hakam from Abu Ayyoob al-Khazzaz from Muhammad bin Muslim that Abu Abdullah as-Sadiq (as) had said: “If you are informed that your man has disappeared, do not deny that.” The same was narrated by Muhammad bin Ya’qoob from Ali bin Ibraheem bin Hashim from Muhammad bin Abu Omayr from Abu Ayyoob al-Khazzaz from Muhammad bin Muslim.

Si une nouvelle concernant votre compagnon vous parvient pendant son absence, ne la rejetez pas.

(43) Ali bin al-Husayn al-Mass’oodi narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from al-Hasan bin Mahboob from Abdullah bin Jibilla from Ali bin Abu Hamza that Abu Abdullah as-Sadiq (as) had said: “When al-Qa’im (as) rises, people will deny him because he will come back to them as a young man. No one will remain believing in him except those, with whom Allah has made a covenant since the first creation.” In another tradition he had said: “It is a great affliction that when their man (al-Qa’im) appears to them young while they think that he is an old man.”

Si le Qa'im (le Messie attendu) se levait, les gens le renieraient car il reviendrait à eux jeune et prospère, et seuls ceux qui ont pris leur engagement avec Allah dans la première génération lui resteraient fidèles. L'une des plus grandes épreuves serait que leur compagnon sortirait vers eux jeune alors qu'ils le pensaient être un vieil homme.

(44) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik from Umar bin Tarkhan from Muhammad bin Issma’eel from Ali bin Umar bin Ali bin al-Husayn (as) that Abu Abdullah Ja’far bin Muhammad as-Sadiq (as) had said: “Al-Qa’im is one of my descendants. His old is like Abraham’s old; one hundred and twenty years. He is recognized and then he disappears for a period of time and then he reappears as a young man of thirty-two years old. Some groups of people deviate from him. He fills the world with justice after it has been filled with injustice and oppression.”

"Le Qa'im parmi mes descendants vivra 120 ans, il disparaîtra pour un certain temps, puis réapparaîtra sous l'apparence d'un jeune homme de trente-deux ans, jusqu'à ce qu'un groupe de gens se détourne de lui. Il remplira la terre de justice comme elle aura été remplie d'injustice et de tyrannie."

(45) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ibraheem bin Hashim from Hammad bin Eessa from Ibraheem bin Umar al-Yamani that Abu Abdullah as-Sadiq (as) had said: “Al-Qa’im will rise and he has not paid homage to anyone at all.”

Le Qa'im se lèvera sans allégeance à quiconque sur son cou.

(47) Muhammad bin Ya’qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad from al-Husayn bin Sa’eed from ibn Abu Omayr from Hisham bin Salim that Abu Abdullah as-Sadiq (as) had said: “Al-Qa’im will rise and he has not paid homage to any one nor has he had a bond or a covenant with anyone at all.” There are some traditions narrated from Imam Ali (as) confirming the occurrence of the disappearance of Imam al-Mahdi (aj). The traditions talk about confusion and seditions (that occur during the absence of al-Qa’im) that no one will be saved from except those, who will be patient before sufferings and distresses.

"Le Qa'im se lèvera et personne n'aura de pacte, de traité ou de serment sur son cou."

(1) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Muhammad bin Sinan from Abul Jarood from Muzahim al-Abdi from Akrima bin Sa’sa’a that his father had said: Ali (as) often said: “The Shia come to a day that they become like the goats. The lion does not know which of them to catch. They will have no honor nor will they have a supporter to depend upon in their affairs.”

Ali disait: "Ces partisans ne cesseront pas d'exister jusqu'à ce qu'ils atteignent le rang de celui qui a été honoré. Celui qui se tient sur le bord de la route ne sait pas sur quel côté il posera sa main. Ils n'ont pas d'honneur qu'ils puissent revendiquer, ni de soutien sur lequel ils peuvent s'appuyer dans leurs affaires."

(2) Ali bin al-Husayn narrated from Muhammad bin Sinan from Abul Jarood from Abu Badr from Olaym that Salman al-Farisi had said: “The believers come to a day that they become like the goats. The lion does not know which of them to catch. They will be with no honor nor will they have an assistant, to whom they refer their affairs.”

Les croyants ne cesseront pas d'être comme les dents d'un peigne, aucun d'eux ne sait sur lequel il posera sa main. Il n'y a pas parmi eux d'honneur qu'ils cherchent à obtenir ni de soutien auquel ils se réfèrent pour leurs affaires.

(3) Abul Jarood narrated that Abdullah (bin Aqaba) al-Sha’ir (the poet) had said: I heard Ali (as) saying: “O people of Shia, as if I see you wandering about like the camels looking for a pasture but without finding any.”

Il semble que vous vous déplacez comme des chameaux à la recherche de pâturage, mais vous ne le trouvez pas, ô assemblée des partisans.

(4) Bin Sinan narrated from Yahya bin al-Muthanna al-Attar, also it was narrated by al-Hakam that Abu Ja’far al-Baqir (as) had said: “How about you if you go and you do not find anyone (to resort to) and you come back and you do not find anyone?”

"Comment serez-vous lorsque vous monterez et ne trouverez personne, puis redescendrez et ne trouverez personne!"

(5) Abdul Wahid bin Abdullah narrated from Muhammad bin Ja’far al-Qarashi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan that Abul Jarood had heard Abu Ja’far al-Baqir (as) saying: “You still wait until you become like frightened goats that the butcher does not care on which of he puts his hand. You will be of no honor and no supporter, to whom you refer your affairs.” Have these traditions referred save to the disappearance of the imam of deliverance, who is the honor, with which the Shia are honored, and to the disappearance of the means (the deputies) between him and his Shia? Are the deputies not the supporters, whom the Shia refer their affairs to during the disappearance of their imam (as) to be delivered to the imam? By losing the imam and the means between them and their imam, the Shia become like the goats subjected to the test to be tried that which of them is to perish and which of them is to be saved. These are what I have in my mind of traditions concerning the disappearance of Imam al-Mahdi (aj), whereas there are so much many other traditions talking about the subject.

Vous continuerez à attendre jusqu'à ce que vous soyez comme la chèvre égarée à laquelle le boucher ne prête aucune attention quant à où il place sa main, vous n'aurez pas d'honneur que vous cherchez à obtenir, ni de soutien auquel vous vous accrochez pour vos affaires.