Principe de Continuité — Muʿjam al-Aḥādīth al-Muʿtabara

156

Traduction non vérifiée

1. [1/94] al-Ilal: From his father from Ali from his father from Hammad from Hariz from Zurara who said: I said to Abi Ja’far عليه السلام – my clothes come into contact with blood either because of nose-bleeding or some other reason or it comes into contact with some amount of semen … and the time to pray arrives and I forget that my clothes have something (impure in them) – so I pray and then remember after finishing? He said: you repeat the prayer and you wash it off (the impurity) … I said: if I only suspect that it has come into contact with it and am not certain of that, and I try to inspect (to look for it) but find nothing, then I inspect it again after finishing the prayer and find it? he said: you wash it and do not repeat the prayer, I said: how come it is like that (repeat the prayer in the former case and not here)? he said: because you were certain of its purity (when you began praying) and then you doubted later, so it is not appropriate for you to override your certainty because of doubt ever … (Zurara said): what if I see it on my clothes whilst I am praying? He said: you will only break the prayer and repeat it anew if you had doubt about where exactly it was (the location of it – having not found it before) and go on to find it (while praying), but if you had no doubt [of having contracted impurity at all] and then see it (the impurity) – still wet – you cut off your prayer and wash it, then you continue with the same prayer [where you left off], because you just don’t know perhaps it is something that fell on you [while praying], for it is not appropriate for you to override certainty by doubt.

157

Traduction non vérifiée

2. [2/95] al-Istibsar: From al-Mufid from Ja’far b. Muhammad from his father from Sa’d b. Abdallah from Ahmad b. Muhammad from al-Hasan b. Mahbub from Abdallah b. Sinan who said: my father asked Abi Abdillah عليه السلام while I was present [the following question]: I sometimes lend my clothes to a Dhimmi and I know that he drinks wine and eats the meat of swine, so when he returns them to me should I wash them before praying in them? Abu Abdillah عليه السلام said: pray in them and do not wash them because of that, for you lent them to him while you were certain that they were pure and you do not have certainty about its impurity (when he returns them), so there is no harm in you praying in it until you become certain that it is impure.

IsnādAl-Mufīd a rapporté de Jaʿfar ibn Muḥammad, de son père, de Saʿd ibn ʿAbdillāh, d'Ahmad ibn Muḥammad, de al-Ḥasan ibn Mahbūb, d'ʿAbd Allāh ibn Sinān, qui a dit:

Mon père a interrogé Abū ʿAbd Allāh (sur lui la paix) en ma présence : "Si je prête mon habit à un dhimmī en sachant qu'il boit du vin et mange de la viande de porc, devrais-je le laver avant de prier avec ?" Abū ʿAbd Allāh (sur lui la paix) répondit : "Prie avec sans le laver pour cela, car tu l'as prêté en sachant cela et il est pur. Tu n'es pas certain qu'il soit impur, donc tu peux prier avec tant que tu n'es pas certain de son impureté."

158

Traduction non vérifiée

3. [3/96] al-Tahdhib: By the chain to al-Husayn b. Sa`id from Hammad from Hariz from Zurara who said: I said to him: a man in Wudhu falls asleep – closing his eyes for a beat or two – does this mean that he is obliged to renew Wudhu? he said: O Zurara, the eye may sleep while the heart and the ear are awake, only when the eye, the ear and the heart all sleep does Wudhu become obligatory, I said: what if something moves near him while he is not even aware of it, he said: no [that does not mean he has to renew Wudhu], unless he is certain that he has fallen asleep and unless there manifests a clear sign indicating that, if not then he was certain about his initial Wudhu and certainty is never overriden by doubt rather what overrides it [certainty] is another certainty [he become sure of a new event].

IsnādAl-Husayn ibn Saʿīd a rapporté de Ḥammād, de Ḥarīz, de Zirārah, qui a dit : J'ai demandé : "Un homme dort alors qu'il est en état de pureté rituelle, est-il obligatoire pour lui de refaire les ablutions en cas d'émission de gaz ou de flatulences ?" Il a répondu : "Ô Zirārah, l'œil peut dormir mais pas le cœur ni l'oreille. Donc, si l'œil, le cœur et l'oreille dorment, alors refaire les ablutions est obligatoire. J'ai demandé : "Et s'il bouge sur le côté sans en être conscient ?" Il a dit : "Non, tant qu'il n'est pas sûr qu'il a dormi et qu'il en a conscience, alors refaire les ablutions est requis. Sinon, il est certain de sa pureté rituelle et la certitude ne peut être annulée par le doute, mais elle peut être annulée par une autre certitude."

159

Traduction non vérifiée

4. [4/97] al-Khisal: In the ‘Four Hundred’ Narration: the commander of the faithful عليه السلام said: whoever is upon certainty – and then doubts – should continue upon his certainty for doubt does not override certainty.

Isnād[4/97] الخصال: في حديث الأربعمائة: قال أمير المؤمنين عليه السلام:

Celui qui est certain puis éprouve le doute, qu'il se maintienne dans sa certitude, car le doute ne détruit pas la certitude.

160

Traduction non vérifiée

5. [5/98] al-Kafi: A number of our companions from Ahmad b. Muhammad from al-Abbas b. A’mir from Abdallah b. Bukayr from his father who said: Abu Abdillah عليه السلام said to me: if you are sure that you have broken your Wudhu then renew it, beware of ever renewing a Wudhu unless you are certain that you have broken it.

Isnād[5/98] Al-Kafi: Un groupe parmi nos compagnons de la part d'Ahmad ibn Muhammad, de Al-Abbas ibn Amir, d'Abdullah ibn Bukayr, de son père, a dit: Abu Abdullah (paix soit sur lui) m'a dit: Quand tu es convaincu que tu as rompu ton ablution, fais tes ablutions. Et prends garde à ne jamais rompre tes ablutions à moins d'être convaincu que tu l'as fait.

Quand tu es convaincu que tu as rompu ton ablution, fais tes ablutions. Et prends garde à ne jamais rompre tes ablutions à moins d'être convaincu que tu l'as fait.

161

Traduction non vérifiée

6. [6/99] al-Kafi, al-Tahdhib and al-Istibsar: Ali b. Ibrahim from his father AND Muhammad b. Ismail from al-Fadhl b. Shadhan all together from Hammad b. Isa from Hariz from Zurara from one of them عليه السلام, he (Zurara) said: I said to him: the one who does not know whether he is in the fourth or the second (Rak’a) but is sure that he has completed two [what should he do]? He said: he will perform two units and four prostrations and he stands reciting al-Fatiha and makes the Tashahud, and there is nothing further upon him, and if he does not know whether he is in the third or the fourth but he is sure that he has completed three – he stands and adds another (unit) to them and there is nothing further upon him. Certainty is not overriden by doubt and doubt does not enter certainty, one of them does not mix with the other, rather doubt is overriden by certainty, and one completes upon certainty building upon it, and doubt is regarded in any situation whatsoever.

Isnād[6/99] Al-Kafi et Al-Tahdhiban: Ali ibn Ibrahim, de son père, et Muhammad ibn Isma'il, de Al-Fadl ibn Shathan tous ensemble, de Hammad ibn 'Isa, de Hariz, de Zurara, de l'un d'eux, que la paix soit sur lui.

J'ai dit: "Celui qui ne sait pas s'il est dans sa quatrième unité de prière ou dans sa deuxième, et qu'il a déjà accompli les deux, que doit-il faire?" Il a répondu: "Il doit faire deux unités de prière, quatre prosternations, rester debout pour la Fatiha, faire le Tachahhud, et il n'a rien à refaire. S'il ne sait pas s'il est dans sa troisième unité de prière ou dans sa quatrième, et qu'il a déjà accompli les trois, il doit se lever et en ajouter une autre sans rien refaire. Il ne doit pas remplacer la certitude par le doute, ni laisser le doute s'immiscer dans la certitude, ni mélanger l'un avec l'autre. Il doit remplacer le doute par la certitude, et rester ferme dans la certitude. Il doit construire sur la certitude et ne pas se baser sur le doute dans une situation parmi les situations."