Le chapitre des significations rares

53. We were told by Muhammed bin Musa bin Mutawakkil, may Allah be pleased with him, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ya’qoub bin Yazid, that he said: We were told by Hasan bin Ali bin Faddal, from Abdul-Rahman bin Hajjaj, from Sudair al-Sayrafi, from al-Sadiq, Ja’far bin Muhammed, from his father, from his grandfather, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The light of Fatima, peace be upon her, was created before the earth and Heaven were created. Some of the people then said: O Prophet of Allah, is she not a human? He, Allah’s blessings be upon him and his Family, said: Fatima is a human nymph. He said: O Prophet of Allah, and how is she a human nymph? He said: Allah, Exalted and Glorious is He, created her from His Light before He created Adam, while the souls were. When Allah, Exalted and Glorious is He, had created Adam, she was presented before Adam. It was said: O Prophet of Allah, and where was Fatima? He said: She was in a container beneath the leg of the Throne. They said: O Prophet of Allah, what was her food? He said: Glorification, declaring that there is no god but Allah, and praising. When Allah, Exalted and Glorious is He, created Adam and brought me out of his backbone, Allah, Exalted and Glorious is He, liked for Him to bring her out of my backbone. He then made her an apple in Paradise, and it was brought to me by Jibra’eel, peace be upon him, and he said to me: Peace be upon you, and so be the mercy of Allah and His blessings, O Muhammed. I said: And upon you be peace and the mercy and blessings of Allah, my beloved Jibra’eel. He said: O Muhammed, indeed, your Lord recites peace unto you. I said: From Him is the peace and to Him returns the peace. He said: O Muhammed, indeed, this is an apple whom Allah, Exalted and Glorious is He, has gifted to you from Paradise. I then took it and took it close to my chest. He said: O Muhammed, Allah, Glorified be His Glory, says: Eat it. So I cut it open and I saw a brilliant light, and I was frightened by it, to which e said: O Muhammed, what is it with you that you do not eat? Eat it and do not fear, for indeed, that light is the Supported one in Heaven, and on earth she is to be Fatima. I said: My beloved Jibra’eel, and why was she named the Supported in Heaven, and Fatima on earth? He said: She was named Fatima on earth because she separated [1] her party from the Fire, and her enemies were separated [2] from her love. She is the Supported in Heaven, and that is the saying of Allah, Exalted and Glorious is He: «On that day, the believers will rejoice, with the victory from Allah; He supports whomever He wishes.» (30:4-5) It means the support of Fatima to those who lover her.

Quand cette verset fut révélé au Prophète, que la paix et les bénédictions d'Allah soient sur lui et sa famille: "Celui qui apporte une bonne action en aura [la récompense] meilleure encore", le Messager d'Allah, que la paix et les bénédictions d'Allah soient sur lui et sa famille, a dit: "Ô Allah, augmente-moi". Alors Allah, le Béni et Très-Haut, a révélé: "Celui qui apporte une bonne action en aura dix fois autant". Le Messager d'Allah, que la paix et les bénédictions d'Allah soient sur lui et sa famille, a dit: "Ô Allah, augmente-moi", et Allah, le Puissant et Majestueux, a révélé sur lui: "Qui donc fera à Allah un prêt sincère afin qu'Il le lui rende multiplié ?". Le Messager d'Allah, que la paix et les bénédictions d'Allah soient sur lui et sa famille, a alors su que les multiples d'Allah, le Puissant et Majestueux, sont innombrables et sans limite.

54. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Ahmad bin Muhammed bin Isa, from Uthman bin Isa, from Abu Ayub, the silk maker, that he said: I heard Abu Abdillah, peace be upon him, say: When this verse was sent down unto the Prophet, Allah’s blessings be upon him and his Family: «The one who brings a good deed, will have better than it» (27:89) the Messenger of Allah, Allah’s blessings be upon him and his Family, said: O Allah, increase me. Allah, Exalted and Glorious is He, then sent down unto him: «Who is it who will loan to Allah a good loan, so that He may multiply it to him many times over?» (2:245) The Messenger of Allah, Allah’s blessings be upon him and his Family, then knew that abundance from Allah, Exalted and Glorious is He, cannot be counted and has no end.

[Contenu principal du hadith traduit]

55. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed bin Hasan al-Saffar, from Muhammed bin Isa bin ‘Ubaid al-Yaqteeni, from Abu’l-Hasan, Ali bin Yahya, from Ali bin Maruk al-Ta’i, from Abu Abdillah, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Which of the ropes of faith is the most solid? They said: Allah and His Messenger are more knowledgeable. Some of them said (it is) prayer, some others said (it is) alms tax, some others said (it is) fasting, some others said (it is) pilgrimage and Umrah, and some others said (it is) striving. The Messenger of Allah, Allah’s blessings be upon him and his Family, then said: To all that which you said, there is virtue, but it is not with it. However, the most solid of the ropes of faith is love for the sake of Allah, hatred for the sake of Allah, befriending the Allies of Allah and dissociation from the enemies of Allah, Exalted and Glorious is He.

Celui qui obéit à Allah, certes, il se souvient d'Allah, même si ses prières, jeûnes et récitations sont peu nombreux. Et celui qui désobéit à Allah, certes, il a oublié Allah, même si ses prières, jeûnes et récitations du Coran sont nombreux.

56. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, that he said: We were told by Muhammed ibn Hasan al-Saffar, from Harun bin Muslim, from Mas’ada bin Ziyad, from al-Sadiq, Ja’far bin Muhammed, from his father, peace be upon them both, that the Prophet, Allah’s blessings be upon him and his Family, said: The one who obeys Allah has certainly remembered Allah, even if his prayers, fasting and recitation (of the Qur’an) are little. The one who disobeys Allah has certainly forgot Allah, even if his prayers, fasting and recitation of the Qur’an are much.

Celui qui prétend nous connaître tout en s'accrochant à une autre corde que la nôtre, ment.

56. We were told by Muhammed bin Qasem, the exegete, al-Jarjani, that he said: We were told by Yusuf bin Muhammed bin Ziyad, and Ali bin Muhammed bin Sinan, from their fathers, from Hasan bin Ali bin Muhammed bin Ali bin Musa bin Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah (sw) said to some of his companions one day: O servant of Allah, love for the sake of Allah, hate for the sake of Allah, befriend for the sake of Allah and antagonize for the sake of Allah, for indeed, you will not attain the Guardianship of Allah except by that. A man will not find the taste of faith, even if his prayers and fasting are much, until he is like that. The fraternity between people on this day of yours has mostly become for the sake of this world, for whose sake they are affection, and for whose sake they hate. That will not avail them from Allah at all. Then the man said: O Messenger of Allah, and how can I know that I have befriended and antagonized for the sake of Allah? And who is the Ally of Allah, Exalted and Glorious is He, that I may befriend him? And who is His enemy that I may antagonize him? The Messenger of Allah, Allah’s blessings be upon him and his Family, then pointed for him towards Ali, peace be upon him, and said: Do you see him? He said: Sure. He said: The ally of him is an ally of Allah, so befriend him, and the enemy of him is the enemy of Allah, so antagonize him. Moreover, befriend the ally of him, even if he was to be the killer of your father and sons, and antagonize the enemy of him, even if he was to be your father and son

57. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abu’l-Abbas, Abdul-Rahman bin Muhammed bin Hammad, that he said: We were told by Abu Sa’eed, Yahya bin Hukaim, that he said: We were told by Abu Qutayba, that he said: We were told by Asbagh bin Zaid, from Sa’eed bin Rafe’, from Zaid bin Ali (a.s) from his fathers, peace be upon them, from Fatima, daughter of the Prophet (sa) that she said: I heard the Prophet, Allah’s blessings be upon him and his Family, say: Indeed, on Friday there is an hour that is not observed by a Muslim man in which he asks Allah, Exalted and Glorious is He, for goodness, except that He will give it to him. She said: Then I said: O Messenger of Allah, what hour is it? He said: When the half of the sun’s eye sinks down for sunset. He said: Fatima (sa) used to say to her servant: Climb on the elevated rock, and if you see that half of the sun’s eye has sunken for sunset, notify me that I may supplicate.

Il y a dans le vendredi une heure où aucun musulman ne demande à Allah, exalté soit-Il, un bien durant cette période sans qu'Il ne le lui accorde.

58. We were told by Ja’far bin Muhammed bin Masrur, may Allah be pleased with him, that he said: We were told by Hussain bin Muhammed ibn ‘Amer, from his paternal uncle, Abdullah bin ‘Amer, from Muhammed bin Ziyad, from Saif bin ‘Umayra, that he said: Al-Sadiq, Ja’far bin Muhammed, peace be upon them both, said: The one who does not care about what he says and what is said about him, is an associate of Shaytan. The one who does not care that people consider him to be a causer of harm, is an associate of Shaytan. The one who is fondly in love with the forbidden and lust for fornication, is an associate of Shaytan. He, peace be upon him, then said: Indeed, one who is begotten from fornication has signs: one of them is hatred towards us, the Household; a second of them is that he hankers for that from which he was created; a third of them is to take religion lightly; and a fourth of them is a bad manner of attendance with people, and that he does not attend badly with his brothers except with the one who is begotten from other than the mattress of his father or whose mother became pregnant with during her menstrual period.

59. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah grant him mercy, that he said: We were told by Abdul-Aziz bin Yahya, that he said: We were told by Abdullah bin Muhammed al-Dhubbi, that he said: We were told by Muhammed bin Hilal, that he said: We were told by Na’el bin Nujaih, that he said: We were told by Amru bin Shimr, from Jabir al-Ju’fi, that he said: I asked Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «like a good Tree whose root is firmly established and whose Branch is in Heaven? It brings its Fruit all the time, by the permission of its Lord.» (14:24-25) He said: As for the Tree, it is the Messenger of Allah, Allah’s blessings be upon him and his Family, and its Branch is Ali (a.s) and the twig of the tree is Fatima, the daughter of Allah’s Messenger (sw) and its Fruits are her sons, peace be upon them, and its Leaves are our party . He, peace be upon him, then said: Indeed, a believer from our party is surely to die, and a leaf will fall from the Tree, and indeed, a newborn from our party is surely born and the Tree grows a leaf.

60. We were told by Muhammed bin Ibrahim bin Ishaq, may Allah be pleased with him, that he said: We were told by Muhammed bin Sa’eed bin Yahya al-Buzawfari, that he said: We were told by Ibrahim bin Haitham, from Umayya al-Baladi, that he said: We were told by my father, from Mu’afa bin Imran, from Isra’eel, from Miqdam bin Shuraih bin Hani, from his father, Shuraih, that he said: The Commander of the Believers, peace be upon him, asked his son, Hasan bin Ali, and said: O my son, what is the intellect? He said: That your heart preserves what you have stored. He said: And what is firmness? He said: That you wait for your chance and hasten as much as you are able to. He said: And what is glory? He said: To carry losses and to build noble traits. He said: And what is lenience? He said: To answer the requesting and to spend that which is obtained. He said: And what is avarice? He said: That you see the little as thriftlessness and that which you have spent as a waste. He said: And what is gentleness? He said: To seek the easy and to prevent the worthless. He said: And what is it to burden? He said: To adhere to that which does not assure you, and to look into that which does not concern you. He said: And what is ignorance? He said: To quickly jump onto a chance before consolidating oneself from (having to take) it, and to avoid an answer. A good assistant is silence in many occasions, even if you would be fluent. He, Allah’s blessings be upon him, then turned towards Hussain, his son, peace be upon him, and said to him: O my son, what is sovereignty? He said: To form a kin and to expect offenses. He said: And what is wealth? He said: That you have little desires and satisfaction with what is sufficient for you. He said: And what is poverty? He said: Covet and severe hopelessness. He said: And what is ignobility? He said: That an individual achieves himself and subjugates his spouse. He said: And what is violation? He said: That you antagonize your commander and the one who is able to harm you and benefit you. He then turned towards Harith, the half-blinded, and said: O Harith, teach these wisdoms to your children, for indeed, they are a means to increasement with regards to intellect, firmness and sound opinion.

61. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Hasan bin Mutayyal, the flour merchant, that he said: We were told by Muhammed bin Hussain bin Abi’l-Khattab, from Ibn Abi ‘Umayr, from Umar al-Karabeesi, from Abu Abdillah (as) that he said: “The best among your youths is the one who resembles your old ones, and the worst among your old ones is the one who resembles your youths.”

Les meilleurs parmi vos jeunes sont ceux qui ressemblent à vos anciens, et les pires parmi vos anciens sont ceux qui ressemblent à vos jeunes.

62. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ahmad bin Muhammed bin Khalid, from his father, from Khalaf bin Hammad, from Abu’l-Hasan al-‘Abdi, from al-A’mash, from ‘Abaya al-Asadi, from Ibn Abbas, that he said: There will be a tribulation. Hence, if one of you observes it, it is upon him (to adhere to) two virtues: The Book of Allah, and Ali bin Abi Talib (as), for indeed, I heard the Prophet of Allah, Allah’s blessings be upon him and his Family, say, while he had held the hand of Ali, peace be upon him: He is the first to have believed in me, and the first to handshake me on the Day of Resurrection. He is the Divider [1] of this nation, who divides between truth and falsehood. He is the Leader of the Believers, and property is the leader of oppressors. He is, indeed, the Greater Truthful , and he is my Door through I am approached, and he is my Successor after me.

Il y aura des épreuves. Si l'une d'entre elles vous atteint, retenez-vous de deux choses: le Livre d'Allah et Ali ibn Abi Talib, qu'Allah soit satisfait de lui. J'ai entendu le Prophète d'Allah, paix et bénédictions soient sur lui, dire - tout en tenant la main d'Ali, qu'Allah soit satisfait de lui -: "Celui-ci est le premier à avoir cru en moi, le premier à me serrer la main le Jour de la Résurrection. Il est le discernant de cette communauté, distinguant entre la vérité et le faux. Il est la balance des croyants et le fléau des injustes. Il est mon plus grand confident, la porte de ma connaissance. Il est mon successeur après moi."

63. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with them both, that they both said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Muqatil bin Sulayman, that he said: I heard Abu Abdillah (as) say: “When Musa (as) climbed the mountain and silently called to his Lord, Exalted and Glorious is He, he said: O my Lord, show me Your treasures. He said: O Musa, My treasures is only that when I want something, I say to it: «Be» and it is.”

Quand Moïse, que la paix soit sur lui, monta vers le mont Tur et s'entretint en secret avec son Seigneur, il dit: "Ô Seigneur, montre-moi Tes trésors." Alors Dieu dit: "Ô Moïse, Mes trésors sont seulement quand Je veux quelque chose, Je dis 'Sois', et cela est."

65. We were told by my father, and Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with them both, that they both said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Hasan bin Mahbub, from Muqatil bin Sulayman, that he said: I heard Abu Abdillah, peace be upon him, say: When Musa, peace be upon him, climbed the mountain and silently called to his Lord, Exalted and Glorious is He, he said: O my Lord, show me Your treasures. He said: O Musa, My treasures is only that when I want something, I say to it: «Be» and it is.

Entre soixante et soixante-dix ans, la mort sera une source de conflit. La pauvreté est une épreuve pour l'Islam.

66. We were told by my father, may Allah grant him mercy, that he said: We were told by Ahmad bin Idrees, that he said: We were told by Muhammed ibn Ahmad bin Yahya bin Imran al-Ash’ari, that he said: We were told by Muhammed bin Abdul-Hameed, from the one who told him, that he said: A man from the family of Abu Talib died and Abu’l-Hasan, peace be upon him, did not attend to him. A people then came, and when he sat, the people stopped, as if there were birds on their heads, while they were mentioning poverty and death. When he sat, he said, taking initiative from himself (to speak): The Messenger of Allah, Allah’s blessings be upon him and his Family, said: That which is between sixty and seventy is the battlefield of deaths. He, peace be upon him, then said: The poor are the tribulations of Islam.

Maudit soit celui qui maudit un aveugle par naissance, maudit soit celui qui maudit à cause de l'argent, et maudit soit celui qui commet l'acte sexuel avec un animal.

67. We were told by Hasan bin Ahmad bin Idrees, may Allah be pleased with him, that he said: We were told by my father, from Muhammed bin Ahmad bin Yahya bin Imran al-Ash’ari, from Ya’qoub bin Yazid, from Muhammed bin Ibrahim al-Nawfali, from Hussain bin Mukhtar, with a chain of narrators that he ascribed, having said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Cursed, cursed, is the one who causes permanent blindness to a blinded! Cursed, cursed, is the one who worships the dinar and the dirham! Cursed, cursed, is the one who has intercourse with an animal!

Certes, Fatima bint Assad - qu'Allah lui fasse miséricorde - est venue voir Abu Talib pour lui annoncer la naissance du Prophète (que la paix et les bénédictions d'Allah soient sur lui et sa famille). Abu Talib lui a dit: "Sois patient, je te donnerai un enfant qui sera comme lui, sauf la prophétie." Il a dit: "Le samedi dure trente ans, et il y avait trente ans entre le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille) et l'Commandeur des croyants (que la paix soit sur lui)."

68. We were told by Ali bin Ahmad bin Musa, may Allah be pleased with him, that he said: We were told by Muhammed bin Ya’qoub, from Hasan bin Muhammed, from Muhammed bin Yahya al-Farisi, from Abuu Hanifa, Muhammed bin Yahya, from Waleed bin Aban, from Muhammed bin Abdullah bin Maskan, from his father, that he said: Abu Abdillah, peace be upon him, said: Indeed, Fatima bint Asad, may Allah grant her mercy, came to Abu Talib, giving him glad tidings about the birth of the Prophet, Allah’s blessings be upon him and his Family, and so Abu Talib said to her: Be patient for me with a Saturday , and I will bring to you the same as he, except for Prophethood. He said: A Saturday is thirty years. There was between the Messenger of Allah, Allah’s blessings be upon him and his Family, and the Commander of the Believers, peace be upon him, thirty years.

69. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, that he said: We were told by Yunus bin Abdul-Rahman, that he said: We were told by Hammad bin Isa, that he said: We were told by Ja’far bin Muhammed, from his father, peace be upon them both, that he said: Jabir bin Abdullah said: "I heard the Messenger of Allah, Allah’s blessings be upon him and his Family, say to Ali bin Abi Talib (a.s) before his death with three (days), 'The peace of Allah be upon you, O father of the Two Aromas. I bequeath you with regards to my Aroma of this world, for soon will your pillars collapse, and Allah is the my Trustee upon you.' Then, when the Messenger of Allah, (s.w.) was taken, Ali said: This is one of my pillars about whom the Messenger of Allah spoke to me. Then, when Fatima (a.s) died, Ali (a.s) said: 'This is the second pillar about whom the Messenger of Allah, Allah’s blessings be upon him and his Family, spoke.'"

Les gens sont de trois types: un Arabe, un affranchi et un non-Arabe. Quant aux Arabes, c'est nous. Quant aux affranchis, ce sont ceux qui ont été sous notre tutelle. Quant aux non-Arabes, ce sont ceux qui se sont détachés de nous et nous ont désavoués.

70. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Salama bin Khattab, from Hasan ibn Yusuf, from Saleh bin ‘Uqba, from Abu’l-Hasan, Musa, peace be upon him, that he said: People are (of) three (types): An Arab, a convert [1] and a disbeliever [2]. As for the Arabs, they are us. As for the convert, it is the one who befriends us. As for the disbeliever, it is the one who dissociates from us and is hostile to us.

Nous sommes Quraysh, nos partisans sont les Arabes, et nos ennemis sont les non-Arabes.

71. With this chain of narrators, from Hasan bin Yusuf, from Uthman bin Jabala, from Dharees ibn Abdul-Malik, that he said: I heard Abu Abdillah, peace be upon him, say: We are Quraish, our party are the Arabs and our enemies are the non-Arabs.

Nous, les Arabes, sommes notre propre groupe, et le reste des gens sont des barbares ou des non-Arabes. J'ai demandé : Qui sont les barbares ? Il a répondu : Les mouches. J'ai demandé : Et qui sont les non-Arabes ? Il a dit : Les moustiques.

72. With this chain of narrators, from Salama, from Umar bin Sa’eed bin Kuthaym, from his brother, Mu’ammar, from Muhammed bin Ali, peace be upon them both, that he said: We are Arabs, our party is from us and the rest of the people are hamaj or habaj. He said: I said: And what is hamaj? He said: Flies. I said: And what is habaj? He said: Bugs.

J'ai dit: "Un homme continue à se réclamer de notre affaire, en disant à celui à qui Allah a accordé l'islam: 'Ô Nabatéen'." Il répondit: "Nous sommes les gens de la Maison et les Nabatéens sont de la descendance d'Abraham. Ils sont simplement des Nabatéens de l'eau et de la terre, et il n'y a aucun mal en sa descendance. Certains ont extrait la connaissance, mais nous en sommes les détenteurs."

73. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed bin Isa, from Ali bin Hakam, from Dawud bin Huss’ain, from Ya’qoub bin Shu’aib, from Abu Abdillah, peace be upon him, that he said: I said to him: A man who remains among those who claim our cause will keep saying to the one whom Allah has favoured with Islam: «O Nabataean». He said: Then he, peace be upon him, said: We, the Household, and the Nabataean are from the progeny of Ibrahim. They are only two spurts from that which gushes out, that is water and mud, and it does not harm him in his progeny at all. Hence, they are a people who derived knowledge, and we are them.

Celui qui naît dans l'Islam est un Arabe, et celui qui y entre de son plein gré est meilleur que celui qui y entre par contrainte. Et le maître est celui qui est pris en captivité sur sa terre et se rend, celui-là est le vrai maître.

74. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ayub bin Nuh, from Safwan ibn Yahya, from the brother from Darem, from Muhammed bin Muslim, that he said: I heard Abu Ja’far, peace be upon him, say: The one who is born in (the fold of) Islam is an Arab, and the one who enters it willingly is better than the one who enters it out of compulsion. A mawla is the one who is taken as a captive from his land and then accepts Islam. That is a mawla.

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) a dit : "Huit types de personnes à qui la prière n'est pas acceptée : l'esclave fugitif jusqu'à ce qu'il retourne à son maître, la femme qui désobéit à son mari alors qu'il est en colère contre elle, celui qui retient la Zakat, celui qui néglige les ablutions, la femme qui prie sans porter le voile, l'imam d'un groupe que ses membres détestent, les vendeurs - ils dirent : Ô Messager d'Allah, qui sont les vendeurs ? Il dit : Celui qui ment en vantant ses marchandises, et l'ivrogne. Ce sont ces huit types de personnes à qui la prière n'est pas acceptée."

74. We were told by Muhammed bin Musa ibn Mutawakkil, that he said: We were told by Abdullah bin Ja’far al-Himyari, that he said: We were told by Muhammed bin Hussain, from Hasan bin Mahbub, from Jameel bin Saleh, from Waleed bin Abbas, that he said: I heard Abu Abdillah (a.s) say: “Nobility is good act. Honor is (possession of) property. Dignity is godfearness.”

"La parenté est l'action, l'honneur est la richesse, et la générosité est la piété."

75. We were told by Muhammed bin Ali, that he said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Abu Sa’eed al-Adami, from Ya’qoub bin Yazid, from ‘Abd Rabbih bin Nafe’, from Habbab bin Musa, from Abu Ja’far (a.s) that he said: “The one who is born in (the fold of) Islam is an Arab, and the one who has an oath and fulfills his oath, is a servant of Allah’s Messenger (sw) and the one who enters into Islam willingly is a migrant.”

Celui qui naît dans l'Islam en tant que libre est un Arabe, celui qui a un engagement et qui le respecte est un allié du Messager d'Allah (que la paix soit sur lui et sa famille), et celui qui entre dans l'Islam de son plein gré est un émigrant.

76. With this chain of narrators, from Muhammed bin Ahmad, from Muhammed bin Harun, from Abu Yahya al-Wasiti, of the one he mentioned, that he said: “A man said to Abu Abdillah (a.s) : People are saying: «The one who is not of Arab origin, nor a clearly declared mawla, is an inferior. He said: And what thing is a clearly declared mawla? The man said to him: The one who owns his parents. He said: And why did they say this? He said: They said it due to the saying of Allah’s Messenger (sw): A people’s mawla is from themselves. He said: Glory be to Allah, has it not reached you that the Messenger of Allah (sw) said: «I am the Master [1] of the one who has no master, and I am the Master of every Muslim, Arab and non-Arab»? Hence, the one who befriends the Messenger of Allah (sw), will he not be from the self of Allah’s Messenger (sw)? He then said: Which of the two is more honored: the one who is from the self of Allah’s Messenger (sw); or the one who is from the self of an gross Arabian who urinates on his heels? Furthermore, he (sw) said: The one who enters into Islam willingly is better than the one who enters out of fear. The hypocrites entered out of fear, whereas the mawali [2] entered willingly."

78. With this chain of narrators, from Muhammed bin Ahmad, from Muhammed bin Harun, from Abu Yahya al-Wasiti, of the one he mentioned, that he said: A man said to Abu Abdillah, peace be upon him: People are saying: «The one who is not of Arab origin, nor a clearly declared mawla, is an inferior. He said: And what thing is a clearly declared mawla? The man said to him: The one who owns his parents. He said: And why did they say this? He said: They said it due to the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: A people’s mawla is from themselves. He said: Glory be to Allah, has it not reached you that the Messenger of Allah, Allah’s blessings be upon him and his Family, said: «I am the Master [1] of the one who has no master, and I am the Master of every Muslim, Arab and non-Arab»? Hence, the one who befriends the Messenger of Allah, Allah’s blessings be upon him and his Family, will he not be from the self of Allah’s Messenger, Allah’s blessings be upon him and his Family? He then said: Which of the two is more honored: the one who is from the self of Allah’s Messenger, Allah’s blessings be upon him and his Family; or the one who is from the self of an gross Arabian who urinates on his heels? Furthermore, he, Allah’s blessings be upon him and his Family, said: The one who enters into Islam willingly is better than the one who enters out of fear. The hypocrites entered out of fear, whereas the mawali [2] entered willingly.

J'étais en compagnie d'Abu al-Ḥasan - que la paix soit sur lui - lorsque Dawud al-Raqqī est venu le voir et lui a dit: "Je te sacrifie pour Allah, les gens disent que lorsque six mois se sont écoulés pour la femme enceinte, Allah a achevé Sa création." Abu al-Ḥasan - que la paix soit sur lui - a répondu: "Ô Dawud, invoque même avec un brin de fibre." J'ai demandé: "Je te sacrifie pour Allah, qu'est-ce que la fibre?" Il a répondu: "Ce qui sort avec le nouveau-né, car Allah fait ce qu'Il veut."

79. My father, may Allah grant him mercy, said: We were told by Muhammed bin Yahya al-‘Attar, from Muhammed bin Ahmad, from Ali bin Sindi, from Muhammed bin Amru bin Sa’eed, from his father, that he said: I was at the place of Abu’l-Hasan, peace be upon him, as Dawud al-Barqi entered into his place and said to him: May I be sacrificed for you, the people are saying that when six months have passed for a pregnant, Allah is finished with His creation. Abu’l-Hasan, peace be upon him, then said: O Dawud, supplicate, even if for the splitting of the ssafaa. I said: May I be sacrificed for you, and what thing is a ssafaa? He said: That which comes out along with a child, for indeed, Allah does whatever He wishes.

80. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from Ibn Faddal, from Ibn Bukair, from Zurara, that he said: I went, me and Bukair, along with a man from the sons of Ali to the cites until we reached Uhud. He then showed us the graves of the martyrs. He then made us enter the path, and we went with him for an hour until we went to a mosque there. He said: The Messenger of Allah, Allah’s blessings be upon him and his Family, prayed in it. Hence, we prayed in it, and then he showed us a place at the top of the mountain, and he said: The Prophet, Allah’s blessings be upon him and his Family climbed to it, and it used to be rain water there. Zurara said: It then hit within me that the Messenger of Allah, Allah’s blessings be upon him and his Family, did not climb to any water. I then said: I will not come with you. I will sleep here until you come. Then he and Bukair walked, and so they went and then came to me, and then we all went. Then, until the next day, we came to Abu Ja’far, peace be upon him, and he said to us: Where were you yesterday, for indeed, I did not see you? So, we informed him and described to him the mosque and the spot in which it was claimed that the Prophet, Allah’s blessings be upon him and his Family, climbed to and and washed his face in. Abu Ja’far said: The Messenger of Allah never came to that place. We said to him: It has also been narrated to us that his front tooth were broken. He said: No. Allah took him unto Himself in safety, however, he was cut open in his face, and he sent Ali, so he brought him water in a leather vessel, and the Messenger of Allah, Allah’s blessings be upon him and his Family, felt disgusted to drink from it, and he washed his face.

Ali - que la paix soit sur lui - a répondu: "Malheur à toi, ô aveugle! C'est la réunion des éclats, la dispersion des morts, la moisson des plantes, les faiblesses après faiblesses, les destructions évidentes. Ni moi ni toi ne sommes là."

80. We were told by Muhammed bin Hasan, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed, from Uthman bin Isa, from Saleh bin Maitham, from ‘Abaya al-Asadi, that he said: I heard the Commander of the Believers, peace be upon him, while he was sitting and I was standing: I will surely come to Egypt to bring death, and I will surely come to demolish Damascus, stone by stone, and I will surely bring the Jews and the Christians out of all the nests of the Arabs, and I will surely drag the Arabs with this staff of mine. He said: I said to him: O Commander of the Believers, it is as if you are informing us that you will be revived after you die? He said: May such not be, O ‘Abaya. You thought into another direction of thoughts which a man from me knows. The compiler of this book, may Allah be pleased with him, said: Indeed, the Commander of the Believers, peace be upon him, used Taqiya with ‘Abaya al-Asadi in this narration, and he used Taqiya with Ibn al-Kawra’ in the previous narration, because they could not bear the secrets of the Family of Muhammed, peace be upon them.

Il a dit: "Je viendrai à Misr (Le Caire) illuminé, et je démolirai Damas pierre par pierre. Je chasserai les Juifs et les Chrétiens de toutes les régions arabes, et je soumettrai les Arabes avec ce bâton-ci." J'ai dit: "Ô Commandeur des croyants, on dirait que tu nous informes que tu vivras après ta mort !" Il répondit: "Loin de là, ô Abaya, tu es parti dans une direction que l'esprit d'un homme comme moi ne peut concevoir." L'auteur de ce livre (qu'Allah soit satisfait de lui) a dit: L'Imam Ali (que la paix soit sur lui) a respecté Abaya al-Asadi dans ce hadith, tout comme il a respecté Ibn al-Kawwa dans le hadith précédent, car ils étaient tous deux dignes de confiance pour les secrets de la famille de Muhammad (que la paix soit sur eux).

82. We were told by Muhammed bin Hasan, that he said: We were told by Muhammed bin Hasan al-Saffar, that he said: We were told by Ahmad bin Muhammed, from Uthman bin Isa, from Saleh bin Maitham, from ‘Abaya al-Asadi, that he said: I heard the Commander of the Believers, peace be upon him, while he was sitting and I was standing: I will surely come to Egypt to bring death, and I will surely come to demolish Damascus, stone by stone, and I will surely bring the Jews and the Christians out of all the nests of the Arabs, and I will surely drag the Arabs with this staff of mine. He said: I said to him: O Commander of the Believers, it is as if you are informing us that you will be revived after you die? He said: May such not be, O ‘Abaya. You thought into another direction of thoughts which a man from me knows. The compiler of this book, may Allah be pleased with him, said: Indeed, the Commander of the Believers, peace be upon him, used Taqiya with ‘Abaya al-Asadi in this narration, and he used Taqiya with Ibn al-Kawra’ in the previous narration, because they could not bear the secrets of the Family of Muhammed, peace be upon them.

Le contenu principal du hadith met en lumière la complexité de la foi et la distinction entre les différentes catégories d'anges, de prophètes et de croyants, soulignant que seuls les plus proches d'Allah peuvent approcher cette réalité profonde. Cela renforce l'idée que la foi est un chemin exigeant, réservé à ceux dont les cœurs ont été éprouvés et purifiés par Allah.

83. My father, may Allah grant him mercu, said: We were told by Sa’d bin Abdullah, from Ahmad bin Abi Abdillah, from his father, from Ibn Sinan, from Ibrahim bin Abi’l-Bilad, from Sudayr, that he said: I asked Abu Abdillah, peace be upon him, about the saying of the Commander of the Believers, peace be upon him: «Indeed, our matter is difficult and complicated; it is not acknowledged except by an Angel who is brought near (to Allah), or a Prophet that is sent (with a Divine Message), or a servant whom Allah has tested his heart with faith.» He said: Because among the Angels are those who are brought near and those who are not brought near, and among the Prophets there are those who are sent and those who are not sent, and among the believers there are the tested and the untested. Hence, this matter of yours was presented to the Angels, and none acknowledged it except for those who are brought near, and (it was presented) upon the Prophets, and none acknowledged it except for those who were sent, and it was presented upon the believers, and none acknowledged it except for those who were tested. He said: He then said to me: Continue in your conversation.

Celui qui se plaint à un croyant, il se plaint à Allah, le Puissant et Majestueux. Et celui qui se plaint à un opposant, il se plaint à Allah, le Puissant et Majestueux.

84. My father, may Allah grant him mercy, that he said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Qasem bin Muhammed al-Jawhari, from Isma’eel bin Ibrahim, from Abu Mu’awiya al-Ashtar, that he said: I heard Abu Abdillah, peace be upon him, say: The one who complains to a believer has certainly complained to Allah, Exalted and Glorious is He, and the one who complains to an opponent (of us) has certainly complained about Allah, Exalted and Glorious is He.

En vérité, il ne laisse derrière lui que ce qu'il faisait pour les soutenir. Ce qu'il n'a pas pu régler en étant présent, il ne pourra pas le régler après.

85. My father, may Allah grant him mercy, said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed bin Ali bin Hakam, from Kulaib bin Mu’awiya al-Asadi, that he said: I said to Abu Abdillah, peace be upon him: Your party is saying: For the performer of pilgrimage, his family and property are in the assurance of Allah. However, it might me that he bequeaths with regards to his family, and it might be that I see that he goes out and his family is afflicted with afflictions. He, peace be upon him, said: He would bequeath with regards to them in that which he used to do. As for what is present and he is not able to repel, then no.

Sa'd ibn Abdullah nous a informés, d'après Ahmad ibn Muhammad, de son père, de Hammad, de Hariz, de Zurara, qui a dit: J'ai demandé à Abu Ja'far - que la paix soit sur lui - : "Est-ce que le Messager d'Allah - que la prière et la paix d'Allah soient sur lui et sa famille - a été interrogé au sujet des enfants?" Il a répondu: "Oui, il a été interrogé et il a dit: 'Allah sait mieux ce qu'ils ont fait.' Puis il a dit: 'Ô Zurara, sais-tu ce que signifie: "Allah sait mieux ce qu'ils ont fait"?" Il a répondu: "Non." Il a dit: "Allah, Puissant et Majestueux, a le plein pouvoir sur eux. Certes, le Jour de la Résurrection, Il amènera les enfants, le vieillard sénile qui a atteint un âge avancé sans raisonner en raison de la vieillesse et de la sénilité, celui qui est mort entre les prophètes, le fou et l'insensé qui ne raisonne pas. Chacun d'eux argumentera devant Allah, Puissant et Majestueux, et Allah, le Très-Haut, enverra vers eux un ange parmi les anges qui allumera un feu et dira: 'Votre Seigneur vous ordonne de vous y installer. Celui qui obéit trouvera en lui fraîcheur et paix, et celui qui désobéit sera jeté dans le feu.'"

86. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Hammad, from Huraiz, from Zurara, that he said: I asked Abu Ja’far, peace be upon him: Was the Messenger of Allah, Allah’s blessings be upon him and his Family, asked about children? He said: He was certainly asked, and he said: Allah is more knowledgeable of what they are to do. He then said: O Zurara, do you know what is (the meaning of) his saying: «Allah is more knowledgeable of what they are to do»? He said: No. He said: To Allah, Exalted and Glorious is He, is the will with regards to them. Indeed, when the Day of Resurrection will be, to Him will children be brought, and so will an old man who had reached an old age and does not rationalize due to aging and senility, and the one who dies in a period in which there are two Prophets, and the insane and the fool who does not rationalize. All of them will argue against Allah, Exalted and Glorious is He, to which Allah, Exalted is He, will send to them an Angel from the Angels who will stir up a fire and say: Indeed, your Lord is commanding you to stay firm in it. Then, those who stay in it, it will be cold and a cause of peace to him, and those who disobey him will be dragged to the Fire.

Le bonheur dans ce monde est la sécurité, la santé du corps, et la complétude de la grâce dans l'au-delà est l'entrée au Paradis. Aucun serviteur à qui la grâce n'a pas été complétée n'entrera au Paradis.

87. My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from Safwan bin Hakam, the wheat seller, that he said: I was told by Zaid, the seller of grease, of Abu Abdillah, peace be upon him, that he said: The bliss in this world is safety and a healthy body. The completion of the grace in the Hereafter is to enter Paradise. The grace has never been completed for a servant who does not enter Paradise.

[Contenu principal du hadith à traduire]

We were told by Abu’l-Hasan, Ali bin Abdullah bin Ahmad bin Babawayh al-Mudhakkir, that he said: I heard the big judge, Abu’l-Hasan, Ali bin Ahmad al-Tabari, say: I was told by Abu Sa’eed, Hasan bin Ali bin Zakariya ibn Zafr al-‘Adawi al-Basri, that he said: I passed in Basra by the area of Tahhan, and it was a district, and suddenly I observed crowds by a door, and people entering a house, and other people leaving. I then entered, and suddenly I observed an old man say: I was told by my master, Anas bin Malik – and that was Khirash, the servant of Anas – that he said… Abu Sa’eed said: There were no paper with me, so I borrowed a pen and wrote these fourteen narrations on the external side of my sandal:

Le jeûne est une protection - c'est-à-dire un voile - contre le feu. Il a dit cela car le jeûne est un acte d'adoration intérieur dans lequel il n'y a pas d'impulsion satanique ni de vanité humaine.

88. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: I was told by Khirash, the servant of Anas bin Malik, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Fasting is a Garden – meaning a veil – from the Fire. He only said that because fasting is an internal devoutness in whom there is no incitement to evil by Shaytan, nor any means of ostentation before another human being.

"Le jeûneur a deux joies: une joie lors de la rupture de son jeûne et une joie le jour où il rencontrera son Seigneur. - Par sa joie lors de la rupture de son jeûne, on entend la joie du croyant en recevant ce jour-là les récompenses de ses bonnes actions et des actes méritoires, et non pas la joie pour avoir mangé et satisfait sa faim à ce moment-là. Cette joie n'est pas liée à la nourriture et aux besoins de l'estomac, contrairement aux plaisirs des vertueux. Quant à sa joie lors de sa rencontre avec son Seigneur, elle provient des faveurs qu'Allah lui accordera, faveurs que personne parmi les gens du Jour du Jugement Dernier ne recevra, sauf ceux qui auront agi comme lui a agi.".

89. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There are two joys for the one who fasts: a joy during his breaking of the fast; and a joy on the Day he will meet his Lord. With his joy during the breaking of his fast, he meant the joy of a Muslim with regards to attaining that day in the journal of his good deeds and virtuous acts, not that this joy of his is due to what is allowed to him of food at that time of his. Joy due to eating and the belly’s need is not among the honors of what the righteous are praised. As for his joy on the Day of the meeting with his Lord, Exalted and Glorious is He, it is due to what Allah will bestow upon him from the virtue of His grant, which none from among the people of the Resurrection will have the like of, except for those who did the same as his deed.

Certes, le Paradis a une porte appelée "Ar-Rayyan", que seuls les jeûneurs franchiront. Et cette porte a été nommée "Ar-Rayyan" car le jeûneur subit une plus grande soif que la faim. Ainsi, lorsque le jeûneur entrera par cette porte, il rencontrera la fraîcheur qui l'abreuvera et il ne connaîtra plus jamais la soif.

90. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, for Paradise is a Gate called the Irrigating , from which none but the fasting will enter. This Gate was only named the Irrigating because the fasting is fatigued by thirst more than he is fatigued by hunger, and when the faster will enter through this Gate, he will be met with irrigation after which he will never become thirsty.

Celui qui jeûne un jour volontairement, Allah lui accordera une récompense équivalente à la terre entière en or, sans diminuer sa récompense le Jour du Jugement. Cela signifie que la récompense du jeûne n'est pas mesurée comme les bonnes actions, qui sont multipliées par dix. Le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille) a dit: Allah le Très-Haut a dit: Toutes les actions des fils d'Adam leur reviennent, multipliées de dix jusqu'à sept cents fois, sauf la patience, car elle M'appartient et c'est Moi qui la récompense. Ainsi, la récompense de la patience est stockée dans la connaissance d'Allah le Très-Haut, et la patience inclut le jeûne.

91. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who fasts a day voluntarily, if he is given the amount of what fills the earth with gold, his reward will not be fulfilled as compared to that of the Day of Reckoning. It means that the reward for fasting is not estimated like how one good deed is estimated by ten the likes of it. The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Allah, Exalted and Glorious is He, said: All the deeds of the son of Adam are by ten the likes of them until seven hundred the likes of, except for patience, for indeed, it is for Me, and I will reward for it. Thus, the reward for patience is concealed in the Knowledge of Allah, Exalted and Glorious is He, and patience is fasting.

"La pudeur est la meilleure de toutes les qualités - c'est-à-dire que la pudeur protège celui qui a une religion et celui qui n'en a pas contre la laideur, et elle est la réunion de toute beauté."

92. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Modesty is good, all of it. It means that modesty repels the one with religion, as well as the one with no religion, from the horrid. Hence, it is the gatherer of every beauty.

"La pudeur et la foi sont entièrement contenues dans un même cœur. Si l'une est enlevée, l'autre la suit. Cela signifie que celui pour qui la pudeur ne le retient pas de faire le laid devant les gens, alors elle ne le retiendra pas de faire le laid devant son Seigneur, le Puissant et Majestueux. Et celui qui n'éprouve pas de pudeur envers Allah, le Puissant et Majestueux, et qui montre ouvertement le laid, alors il n'a pas de religion."

93. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Modesty and faith, all of it, is in one horn; if one of them is pulled off, the other follows it. It means that the one whom modesty does not repel from horrid in what is between him and between people, will not repel himself from horrid in what is between him and between his Lord, Exalted and Glorious is He. The one who is not embarrassed before Allah, Exalted and Glorious is He, and publicly challenges him with horrid acts, he has no (sincere adherence) religion.

"Allah Très-Haut n'ôte pas la pudeur à un serviteur sans que ce qui est détestable ne devienne banal pour lui, puis Il lui ôte la foi, ensuite Il lui ôte la miséricorde, puis Il enlève de lui la religion de l'Islam de son cou, le transformant en un démon pour les yeux - ce qui signifie que commettre des actes répugnants après des actes répugnants conduit à la démonisation, et quiconque est démonisé est maudit par Allah."

94. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: If Allah, Exalted is He, removes modesty from a servant, he becomes abhorrent and detested. He then removes faith from him, then removes mercy from him, then pulls off the religion of Islam out of his neck, and he becomes a cursed devil. It means that the performance of a horrid act after another horrid act ends with devilry, and the one who becomes a devil (in challenge) against Allah, is cursed by Allah.

Celui qui fixe son regard de manière insistante sur une femme jusqu'à ce qu'il puisse distinguer la taille de ses os à travers ses vêtements, alors qu'il est en état de jeûne, il l'a rompu. Cela signifie qu'il a satisfait son désir de rompre le jeûne en laissant ses pensées le dominer, ce qui le place dans une situation de risque de commettre un péché.

95. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who gazes behind a woman until it becomes clear to him the size of her bones from behind her clothes, while he is fasting, has broken the fast. It means that he has conditioned upon himself to break the fast due to what emerges from the motives of his inner self and inclinations of his interest, by which he would be in danger from falling into sin.

Celui qui récite cent versets ne sera pas inscrit parmi les insouciants, celui qui récite deux cents versets sera inscrit parmi les obéissants, et celui qui récite trois cents versets n'aura pas à argumenter avec le Coran. - Cela signifie qu'il a mémorisé cette quantité de Coran, on dit alors: "Le jeune homme a récité le Coran" s'il l'a mémorisé -.

96. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who recites a hundred verses (of the Qur’an) will not be written to be among among the unaware. The one who recites two hundred verses, will be written to be among the devout. The one who recites three hundred verses will not be argued against from the Qur’an. It means those who learn by heart the amount of that from the Qur’an. It is said: «The boy recited the Qur’an» if he learns it by heart.

"Ma vie est une bénédiction pour vous, et ma mort est une bénédiction pour vous. Pendant ma vie, vous me parlez et je vous parle, et lors de ma mort, vos actions me sont présentées le soir du lundi et du jeudi. Alors, si une bonne action est trouvée, je loue Allah pour vous, et si une mauvaise action est trouvée, je demande pardon à Allah pour vous."

97. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: My life is good for you, and my death is good for you. As for my life, it is that you speak to me and I speak to you. As for my death, it is that your deeds are presented to me at the evening of Monday and Thursday; whatever is of a righteous deed, I praise Allah for it, and whatever is of a misdeed, I ask Allah for forgiveness to you.

Celui qui dit "Gloire à Allah et louange à Lui" Allah lui inscrit mille mille bonnes actions, efface de lui mille mille mauvaises actions, élève pour lui mille mille degrés, et celui qui en rajoute, Allah lui en rajoute, et celui qui demande pardon, Allah lui pardonne.

98. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who says: «Glory be to Allah, and in the praise of Him» Allah will prescribe to him a thousand by a thousand good deed, erase from (the record of) him a thousand by a thousand misdeed and raise him by a thousand by a thousand degree. Moreover, the one who increases, Allah will increase to him, and the one who asks forgiveness, Allah will forgive him.

[Traduction complète du hadith en français si l'isnad n'est pas clairement identifiable]

99. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, went out to his companions and said: The one who assures two things for me, I will assure to him Paradise. Abu Huraira then said: May my father and mother be sacrificed for you, O Messenger of Allah. I will assure them to you. What are they? He said: The one who assures to me that which is between his jawbones and that which is between his legs, I will assure Paradise to him. It means the one who assures (the preservation of) his tongue and genital. The causes of misfortunes open from these two parts. The offense of the tongue is disbelief in Allah, false saying, calumny and faithlessness with regards to the Names of Allah and His Attributes, backbiting, gossip and accusation. That is among the offenses of the tongue. The offense of the genital is intercourse when it is not permitted by marriage nor possession with the right hand. Allah, Blessed and Exalted is He, said: «And those who are, to their genitals, preserving, except upon their wives or what their right hands possess; (in that) they are, indeed, not to be blamed. Hence, the one who seeks beyond that, those are the transgressors.» (70:30-31)

"Réciter le dhikr d'Allah (mention d'Allah) au lever du jour et au coucher du soleil est meilleur que de briser les épées dans le chemin d'Allah. Cela signifie que celui qui mentionne Allah au lever du jour et se rappelle de ses mauvaises actions de la nuit précédente, demande pardon à Allah, se repent et cherche ce qu'Allah lui a destiné, ses péchés seront effacés et ses fautes pardonnées. Et celui qui mentionne Allah au coucher du soleil, réfléchit sur ses actions de la journée, sur les moments où il a été excessif envers lui-même et a négligé les ordres de son Seigneur. Puis, s'il mentionne Allah, demande pardon à Allah le Très-Haut et se repent, ses péchés de la journée lui seront pardonnés. Le témoignage est également loué lorsqu'il émane d'une personne repentante envers Allah, cherchant le pardon pour les désobéissances envers Allah."

100. We were told by Abu’l-Hasan, that he said: We were told by Ali bin Ahmad al-Tabari, that he said: We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Surely, to mention Allah, Exalted and Glorious is He, at the mornings and the evenings is better than to demolish with swords for the sake of Allah, Exalted and Glorious is He. It means that the one who mentions Allah, Exalted and Glorious is He, at morning and then remembers what was issued from him (of actions) at that night of his of misdeeds, asks forgiveness from Allah and repents to Him, if he goes to seek what Allah has divided for him, he would do so, his misdeeds will be nullified from him and his sins will be forgiven. If he mentions Allah, Exalted and Glorious is He, at the evenings, that are nights, he examines himself with regards to what was issued from him (of actions) during that day of his of thriftlessness towards himself and waste of a matter relating to his Lord. If he then mentions Allah, Exalted and Glorious is He, asks Allah, Exalted is He, for forgiveness and returns, he will go to his family after his sins from that day of his have been forgiven. Martyrdom is only praised as well if it is from one who has repented to Allah and sought forgiveness from disobedience to Allah, Exalted and Glorious is He.