Sur les Traditions d'Al-Ridha Concernant l'Unité

11-3 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abdul Salam ibn Salih al-Harawi , “I asked Ali ibn Musa Al-Ridha (s), ‘O son of the Prophet of God! What is your opinion on the following traditions which the narrators of traditions narrate: ‘The believers visit their Lord from their homes in Paradise.’ Al-Ridha (s) replied, ’O Aba Salt! Indeed the Blessed the Sublime God has honored His Prophet Muhammad over all His creatures - even the Prophets and the angels. He has established obeying him equal to obeying God, following him equal to following God, and visiting him equal to visiting God. The Honorable the Exalted God said, ‘He who obeys the Apostle, obeys God…’ God also said, ‘Verily those who plight their fealty to thee do no less than plight their fealty to God: the Hand of God is over their hands…’ Moreover, the Prophet (s) has said, ‘Whoever comes to visit me during my life or after my death has indeed visited the Sublime God. The rank of the Prophet (s) in Heaven is the highest rank of all. Therefore, whoever visits the Prophet (s) in the Prophet’s (s) own rank and position in Heaven has indeed visited the Blessed the Sublime God.’’”Aba Salt (Abdul Salam ibn Salih al-Harawi) added, “I asked, ‘O son of the Prophet of God (s)! What is the meaning of the following tradition, ‘The reward of saying There is no god but God is looking at the Face of the Sublime God?’ The Imam (s) replied, ‘Whoever considers the Sublime God as having a face similar to that of the creatures is an atheist.However, the Sublime God’s Face is His Prophets (s), His Messengers (s) and His Proofs (s). They are the people by whom the people are directed towards the Honorable the Exalted God, His Religion and His Recognition. The Sublime God said, ‘All that is on earth will perish. But will abide (forever) the Face of thy Lord, full of Majesty, Bounty and Honor.’ The Honorable the Exalted God also said, ‘…Everything (that exists) will perish except His own Face..’ . Therefore, looking at the Sublime God’s Prophets (s), Messengers (s) and Proofs (s) in their respective ranks has a great reward for the believers on the Resurrection Day. The Prophet (s) has also said, ‘On the Resurrection Day whoever despises the members of my Holy Household and my ‘Itra will not see me. I will not see him either.’ The Prophet (s) has also said, ‘Among you there are some people who will never again see me after they depart from me.’ O Aba Salt! Indeed the Blessed the Sublime God cannot be described by position, cannot be perceived by the eyes or imaginations.’”Aba Salt said, “I asked, ‘Please tell me whether Heaven and Hell have been created?’ Imam Al-Ridha (s) answered, ‘Yes. When the Prophet of God (s) was taken for the Ascension to the heavens he entered Paradise, and saw the Fire.’”Aba Salt said, “I asked, ‘Some people believe that these two have been destined to be, but have not been created yet.’ The Imam (s) replied, ‘Neither do they belong to us, nor do we belong to them. Whoever denies Heaven and Hell has indeed denied the Prophet (s) and us. He is not controlled by any part of our Mastery. He will abide in the Fire for eternity. The Sublime God has said, ‘This is the Hell which the sinners deny. In its midst and in the midst of boiling hot water will they wander around! ’ The Prophet (s) said, ‘When I was taken for Ascension to the heavens Gabriel took my hands and took me into Paradise. They he gave me some Heavenly Dates from which I ate. The date turned into sperms in my loin. Once I returned to the Earth I made love with Khadija and she got pregnant with (the Blessed Baby) Fatima (s). Therefore, Fatima is a human houri. Whenever I wish to smell Paradise, I smell the scent of my daughter Fatima (s).’’”

Ahmad ibn Ziyad ibn Ja'far al-Hamadhani a rapporté: J'ai entendu Ali ibn Ibrahim ibn Hashim, de son père, d'Ibrahim ibn Hashim, d'Abd al-Salam ibn Salih al-Harawi, qui a dit: J'ai demandé à Ali ibn Musa al-Rida, que la paix soit sur eux: "Ô fils du Messager d'Allah, que dites-vous du hadith rapporté par les gens du hadith, selon lequel les croyants visiteront leur Seigneur de leurs demeures au Paradis?" Il a répondu: "Ô Abu al-Salt, certes, Allah, exalté et glorifié soit-Il, a préféré Son Prophète Muhammad, que la paix et les bénédictions d'Allah soient sur lui et sur sa famille, parmi tous les prophètes et les anges, et a fait de Son obéissance Son obéissance, de Son suivi Son suivi, et de Sa visite dans ce monde et dans l'au-delà Sa visite." Puis il cita le verset : "Celui qui obéit au Messager obéit à Allah." Il ajouta : "Ceux qui prêtent serment d'allégeance le font comme s'ils prêtaient serment d'allégeance à Allah de Sa propre main au-dessus de leurs mains." Le Prophète a dit : "Celui qui me visite de son vivant ou après ma mort, a certes visité Allah, exalté soit-Il." Et le degré du Prophète, que la paix et les bénédictions d'Allah soient sur lui et sur sa famille, au Paradis est le plus élevé des degrés. Ainsi, celui qui le visite à son degré au Paradis a certes visité Allah, exalté soit-Il." Je lui ai alors demandé : "Ô fils du Messager d'Allah, quel est le sens du hadith rapporté : 'Certes, la récompense de La Ilaha Illa Allah est de regarder le visage d'Allah, exalté soit-Il'?" Il répondit : "Ô Abu al-Salt, quiconque décrit Allah, exalté soit-Il, avec un visage comme les visages, a certes commis de la mécréance. Cependant, le visage d'Allah, exalté soit-Il, ce sont Ses prophètes, Ses messagers et Ses preuves, que les bénédictions d'Allah soient sur eux. Ce sont eux vers qui les croyants se tournent pour Allah, exalté soit-Il, pour Sa religion, Sa connaissance." Allah, exalté soit-Il, a dit : "Tout ce qui est sur elle (la terre) disparaîtra, et subsistera le Visage de ton Seigneur, plein de majesté et de générosité." Et Il a dit : "Tout périt, sauf Son Visage." Regarder les prophètes d'Allah, exalté soit-Il, Ses messagers et Ses preuves, sur eux la paix, dans leurs degrés est une grande récompense pour les croyants au Jour du Jugement. Le Prophète, que la paix et les bénédictions d'Allah soient sur lui et sur sa famille, a dit : "Celui qui déteste ma famille et mes proches ne me verra pas et je ne le verrai pas au Jour du Jugement." Et il a dit : "Parmi vous, il y en a qui ne me verront pas après mon départ." Ô Abu al-Salt, certes, Allah, exalté et glorifié soit-Il, n'est pas limité à un endroit, ni perceptible par les yeux et les perceptions." Je lui ai alors dit : "Ô fils du Messager d'Allah, informez-moi sur le Paradis et l'Enfer, sont-ils créés aujourd'hui?" Il répondit : "Oui, certes, le Messager d'Allah, que la paix et les bénédictions d'Allah soient sur lui, est entré au Paradis et a vu l'Enfer lorsqu'il a été élevé vers le ciel." Je lui dis alors : "Certains disent qu'aujourd'hui ils sont décrét

11-4 Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Rayyan ibn al-Salt, on the authorityof Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of the Commander of the Faithful (s) that God’s Prophet (s) said, “God - the Exalted the Magnificent - said, “Whoever interprets My Words according to his own viewpoint has no faith in Me. And whoever considers Me to be similar to My creatures does not recognize Me. And whoever makes comparisons in my religion does not believe in My religion.”

Celui qui interprète Mes paroles selon son opinion ne croit pas en Moi, celui qui Me connaît ne Me compare pas à Ma création, et celui qui utilise le raisonnement analogique dans Ma religion n'est pas sur Ma voie.

11-5 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of some companions that one day when Abul Hassan Al-Ridha (s) was passing by the grave of one of the members of his Holy Household, he (s) placed his hand on the grave and said, “O my God! Your Might is apparent, but the people are ignorant of Thee. They try to use measures to recognize Thee. Such a form of describing Thee is in contradiction with the belief in Thy Lordship. O my Lord! I am not of those who seek Thee through striking similitude. Nothing is similar to Thee. My Lord! They do not understand Thee. If they wanted to recognize Thee, Thy apparent Blessings were the Best Proofs for them of Thee. O my God! It suffices for them to ponder over Thy creatures, and not to try to go deeply into Thy nature. However, they consider Thee and Thy creatures to be the same. That is why they did not really recognize Thee, and considered some of Thy Signs to be their Lords. Thus they described Thee as such. My Lord! Thee are Higher than what those who compare Thee (with others) describe Thee to be.”

"Ô mon Dieu, ta puissance s'est manifestée sans commencement et sans fin, alors qu'ils t'ont ignoré et t'ont limité. Le destin est autre que ce qui est en toi et ta description. Je me désavoue, ô mon Dieu, de ceux qui t'ont cherché à travers des similitudes, rien n'est semblable à Toi, ô mon Dieu, et ils ne peuvent pas Te comprendre. Ce qui est évident de Tes bienfaits pour eux est un signe de Toi, s'ils Te connaissaient et connaissaient Ta création, ô mon Dieu, ils se détourneraient de Te prendre, mais ils Te décrivent à travers Ta création. Alors, ceux qui ne Te connaissent pas et prennent certaines de Tes signes comme seigneurs, par cela ils Te décrivent, et Tu es élevé, mon Seigneur, au-dessus de ce que les anthropomorphistes disent de Toi."

11-6 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Al-Hussein Abil Khattab, on the authority of Ahmad ibn Muhammad ibn Abi Nasr, “Some people from across the river came to see Abil Hassan Al-Ridha (s) and said, ‘We have come to ask you three questions. If you give us the answer to all three questions, then we will know that you are a scientist.’ The Imam (s) said, ‘Go ahead and ask.’ They said, ‘Let us know where the Sublime God is? How is He? What does He rely on?’ The Imam (s) replied, ‘The Sublime God has created the quality of how to be Himself. Therefore, He Himself has no quality of being, and this question does not apply to Him. He has created positions. Thus He is not in need of a place to be. He relies on His Might.’ They said, ‘We testify that you are a scientist.’”The author of this book (Sheikh Sadooq) said, “When the Imam (s) said that God relies on His Might, he (s) meant that God relies on Himself since Might is a part of God.”

[Traduction du contenu principal du hadith]

11-7 Muhammad ibn Ahmad al-Sinani - may God be pleased with him - narrated that Muhammad ibn Abi Abdullah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Hussein ibn Al-Hassan, on the authority of Muhammad ibn Isa, on the authority of Muhammad ibn Arafa, “I asked Al-Ridha (s), ‘Did God create things using His Might or without it?’ The Imam (s) replied, ‘You cannot say that God created things using His Might since when you say that God has created thing using His Might, you are considering His Might to be something other than Him. Saying that God has created things using the Might He has had over them is like saying that God’s Might is something other than Him, and He has used it as a tool with which He creates. This is polytheism. When you say that God has created things using some other Might, it is as if you consider that Might to be separate from Him and He gets His Power over things using it. However, God is neither weak and incapable, nor is He in need of others. He is Glorified, and Mighty in nature, and not via an external power.’”

J'ai demandé à al-Rida (sur lui la paix): "Allah a-t-Il créé les choses par Sa puissance ou sans Sa puissance?" Il a répondu: "Il n'est pas permis que les choses soient créées par Sa puissance, car si tu dis: 'Il a créé les choses par Sa puissance', alors tu as fait de Sa puissance une chose distincte et tu l'as rendue un instrument par lequel Il a créé les choses, et cela est de l'association. Mais si tu dis qu'Il a créé les choses sans Sa puissance, alors tu Le décris comme ayant créé par Son pouvoir et Sa capacité, mais Il n'est ni faible, ni impuissant, ni dépendant d'autrui. Plutôt, Il est exalté, capable par Sa propre essence, non par Sa puissance."

11-8 Abdullah ibn Muhammad ibn Abdul Wahhab al-Qurashi narrated that Ahmad ibn Al-Fadhl ibn al-Mugheerat quoted on the authority of Abu Mansoor ibn Abdullah ibn Ibrahim al-Asbahani, on the authority of Ali ibn Abdullah, on the authority of Al-Hussein ibn Bashshar, on the authority of Abil Hassan Ali ibn Musa Al-Ridha (s), “Does God know how things which do not exist would have been if they were created?” The Imam (s) replied, “The Sublime God knows how things are before they are created. The Honorable the Exalted God said, ‘…For We were wont to put on Record all that ye did.’ God also said the following about the People of Hell, ‘…But if they were returned, they would certainly relapse to the things they were forbidden, for they are indeed liars.’ Thus God knows that if they are brought back to this world, they would go back and do what they had done before. Also when the angels said, ‘…Wilt Thou place therein one who will make mischief therein and shed blood? whilst we do celebrate Thy Praises and glorify Thy Holy (Name)? ’ God replied, ‘I know what ye know not.’ Therefore, the Honorable the Exalted God always knows about things before creating them. Therefore, Blessed is our Lord. High indeed is HeExalted. He is High and Great. He has created things, and knew about them before they were created, just as He willed. Thus is our Lord! He is the All-Knowing, All-Hearing and All-Seeing.

"Je lui ai demandé : Est-ce qu'Allah sait quelque chose qui n'était pas et s'il était comment cela serait-il ? Il a répondu : Certes, Allah, exalté soit-Il, est Celui qui sait des choses avant qu'elles ne soient. Il a dit, Glorifié soit-Il : 'Nous remplaçons ce que vous faites'. Et Il a dit aux gens du Feu : 'S'ils étaient renvoyés, ils reviendraient à ce qu'ils avaient été interdits. Et certes, ils mentent'. Allah, exalté soit-Il, savait qu'en les renvoyant, ils reviendraient à ce dont ils avaient été interdits. Et aux anges, quand ils dirent : 'Vas-Tu y placer quelqu'un qui y sèmera la corruption et y répandra le sang, tandis que nous Te glorifions par louange et Te sanctifions ?', Il a dit : 'Je sais ce que vous ne savez pas'. Ainsi, Allah, exalté soit-Il, a toujours eu une connaissance préalable des choses avant de les créer. Béni soit notre Seigneur, exalté soit-Il, qui a créé les choses et dont la connaissance les précède, comme Il le veut. Notre Seigneur n'a jamais cessé d'être savant, entendant et voyant."

11-9 Abdul Wahid Muhammad ibn Ubdoos al-Attar al-Neisaboori - may God be pleased with him –narrated in the (Arabic) month of Sha’ban of the year 352 A.H. (962 A.D.) in Neishaboor on the authority of Ali ibn Muhammad ibn Qutayba al-Neishaboori, on the authority of Al-Fadhl ibn Shathan that he had heard Al-Ridha (s) pray one day and say, “Glory be to God who has created things with His Might. He perfected whatever He created using His Wisdom. He placed whatever He created in its right place using His Knowledge. Glorified is Him who knows about the deceitful hidden looks and whatever is hidden in the hearts. There exists nothing like unto Him. He is the All-Hearing, the All-Seeing.”

Gloire à Celui qui a créé la création par Sa puissance, et a perfectionné ce qu'Il a créé par Sa sagesse, et a assigné à chaque chose sa place par Sa connaissance, Gloire à Celui qui connaît la trahison des yeux et ce que les poitrines cachent, et rien n'est tel que Lui, et Il est Celui qui entend et voit.

11-10 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abi Abdullah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Fadhl ibn Soleiman al-Kufi, on the authority of Al-Hussein ibn Khalid: I heard Al-Ridha (s) say, “The Sublime God has always been All-Knowing, All-Powerful, Ever-Living, Ever-Lasting, All-Hearing and All-Seeing.” I asked him, “O son of the Prophet of God! There are some people who say that God has always been All-Knowing with Knowledge, All-Powerful with His Might, Ever-Living with His Life, Ever-Lasting with His Past, and All-Hearing with His Hearing, All-Seeing with His Sight.” The Imam (s) said, “Whoever says this and believes in it has indeed associated other gods as partners with God. He is not under our Mastery at all.” He (s) then added, “The Honorable the Exalted God has always been All-Knowing, All-Powerful, Ever-Living, Ever-Lasting, All-Hearing and All-Seeing by His own High Nature. High indeed is He Exalted above what the polytheists say and the similitude they draw.”

"Allah, Le Très-Haut, a toujours été Omniscient, Tout-Puissant, Vivant, Éternel, Entendant et Voyant. Alors je lui ai dit: 'Ô fils du Messager d'Allah, certains disent qu'Allah a toujours été Omniscient par Sa connaissance, Tout-Puissant par Sa puissance, Vivant par Sa vie, Éternel par Son éternité, Entendant par Son ouïe, et Voyant par Sa vue.' Il a répondu: 'Celui qui dit cela et y croit a associé à Allah d'autres divinités, ce qui n'est en rien de notre allégeance. Puis il a ajouté: 'Allah, Le Tout-Puissant et Majestueux, a toujours été Omniscient, Tout-Puissant, Vivant, Éternel, Entendant et Voyant en Lui-même, transcendant ce que disent les polythéistes et les anthropomorphistes, dans une grandeur immense.'"

11-11 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Abdul Jabbar, on the authority of Safwan ibn Yahya,: I asked Abil Hassan Al-Ridha (s), “Let me know about the difference between the will of the Sublime God, and the will of the creatures.” The Imam (s) said, “The will of the creatures is in the form of an inner thought, deciding what isbest to do, and an action that follows. However, the Will of the Honorable the Exalted God is the same as Creation. He does not need to decide and think. These traits do not apply to Him. They are the characteristics of the creatures. Once the Sublime God wills, it is what He does. Nothing else. That is as He says, ‘We but say the word, ‘Be’, and it is.’ without any articulation, verbal expression, directed attention or thought. Just as God Himself does not have a quality of being, His Will has no quality of being.”

La volonté de Dieu est l'action elle-même, rien d'autre. Il dit à une chose : "Sois" et elle est, sans parole, sans énonciation verbale, sans intention, sans réflexion, sans comment, de la même manière qu'Il est sans comment.

11-12 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid that he told Al-Ridha (s), “O son of the Prophet of God! The people narrate that the Messenger of God (s) said, ‘God created Adam in His image.’ The Imam (s) said, ‘May God kill them! They have omitted the beginning part of the tradition. The Messenger of God (s) passed by two men who were verbally abusing each other. The Prophet (s) heard one of them say to his companion, ‘May God disfigure your face and of everyone who looks like you!’ The Prophet of God (s) said, ‘O Abdullah! Do not say this to your brother since indeed the Honorable the Exalted God created Adam in His image.’”

11-13 Muhammad ibn Muhammad ibn Aasim al-Kolayni - may God be pleased with him - narrated that Muhammad ibn Yaqoob al-Kolayni quoted on the authority of Ahmad ibn Idris, on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ali ibn Sayf, on the authority of Muhammad ibn Obaydah, “I asked Al-Ridha (s) about the Honorable the Exalted God’s words, ‘O Satan! What prevents thee from prostrating thyself to the one whom I have created with my hands?…’ The Imam (s) said, ‘This means by my Might and Power.’”The author of this book (Sheikh Sadooq) said, “I have heard from some of the Shiite Sheikhs that the Divine Leaders read ‘O Satan! What prevents thee from prostrating thyself to the one whom I have created…’ and then paused on the word ‘created’ and started again with the words ‘with my hands.’ The verse continues with ‘…Art thou haughty? Or art thou one of the high (and mighty) ones?’ This is similar to saying, ‘Do you fight me using my own sword? Do you hit meusing my own spears?’ Therefore, the Honorable the Exalted God is saying, ‘You have been empowered to be arrogant and disobedient using my own blessings given to you and kindnesses rendered to you.’”

L'auteur de ce livre a dit: J'ai entendu certains des anciens des chiites mentionner dans ce verset : "Les Imams (que la paix soit sur eux) se tenaient sur la parole : 'Qu'est-ce qui t'a empêché de te prosterner à ce que J'ai créé' puis ils commençaient par la parole d'Allah, exalté soit-Il : 'De Mes propres mains tu t'es enorgueilli ou étais-tu parmi les hautains.' Cela est semblable à la parole de celui qui dit : 'Par mon épée tu me combats et par ma lance tu m'attaques', comme s'Il (Allah) disait : Par Ma grâce envers toi et Ma bienveillance envers toi, tu as été fort dans l'orgueil et la désobéissance.

11-14 Al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib - may God be pleased with him - narrated that Abul Hussein Muhammad ibn Ja’far al-Kufi al-Asadi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Hussein ibn Al-Hassan, on the authority of Bakr ibn Salih, on the authority of Al-Hassan ibn Sa’eed, on the authority of Abil Hassan Al-Ridha (s) who said the following regarding the interpretation of the verse, ‘The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration,…’ “This refers to the Day on which the veil from the Light will be drawn aside and the believers fall in prostration but the backs of the hypocrites become so rigid that they cannot fall in prostration.”

Le Très-Haut a dit: "Le jour où une jambe sera découverte et où ils seront appelés à se prosterner." Il a dit: "Un voile de lumière sera levé et les croyants se prosterneront, tandis que les reins des hypocrites seront fusionnés et ils ne pourront pas se prosterner."

11-15 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God forgive him - narrated that Abu Sa’eed Al-Hussein ibn Ali al-Adawi quoted on the authority of al-Haytham ibn Abdullah al-Rommani that Ali ibn Musa Al-Ridha (s) quoted on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali ibn Abi Talib (s), “The Commander of the Faithful (s) delivered a sermon in the Kufa Mosque and said, ‘Praise belongs to God, who did not originate from anything, nor did He bring what exists into being from anything. His Beginninglessness is attested to by the temporality (huduth) of things. His Power is attested to by the weakness with which He has branded them (His creatures), and His Ever-Lastingness (dawam) is attested to by the annihilation (fana) which He has subjected them to. No place is empty of Him that He might be perceived by localization (ayniyyah), no object is like Him that He might be described by a quality (kayfiyya), nor is He absent from anywhere that He might be known by a place (haythiyya). His attributes differ from all the attributes that He has originated. He is inaccessible to perception because of the changing essence of the things He has created. No created thing having grandeur and tremendousness can dominate (tasarruf) Him.It is forbidden to delimit (tahdid) Him to the penetrating acumen of the sages. It is also forbidden to describe (takyeef) Him to the piercing profundities of thought and represent (taswir) Him to the searching probes of insight. Because of His Tremendousness, places encompass Him not; and because of His Majesty measures gauge Him not; and because of His Grandeur standards cannot judge Him. Impossible it is for imaginations to fathom Him, understandings to comprehend Him or minds to imagine Him. Powers of reasoning with lofty aspiration despair of contriving to comprehend Him. Oceans of knowledge run dry without referring to Him in depth; and the subtleties of the disputers fall from loftiness to pettiness in describing His Power. He is One not in terms of number. He is Everlasting (da’im) without duration, and Standing (qa’im) without supports. He is not of a kind that (other) kinds should be equal to Him. He is not an object that objects should be similar to Him. He is not like things that attributes should apply to Him. Powers of reasoning go astray in the waves of the current of perceiving Him. Imaginations are unable to perceive His Beginninglessness. Understandings are held back from becoming conscious of the description of His Power, and minds are drowned in the depths of the heavens of His kingdom (malakut). He is Master over (giving) bounties. He is Inaccessible through Grandeur, and is Sovereign over all things. Time (dahr) does not age Him, nor does description encompass Him. Humbled before Him are the most stubborn in their utmost stubbornness, and submitted to Him are the strongest cords in their utmost realm of strength.All kinds of creatures witness to His Lordship (rubobiyya). The incapacity of all kinds of creature witness to His Power. The createdness (futur) of all kinds of creatures witness to His eternity (qidmah). The extinction (zawal) of all kinds of creatures witness to His permanence (baqa’). So they possess no place of refuge from His grasp (idrak). There is no exit from His encompassing (ihatah) them. They have no way of hiding themselves from His enumeration (ihsa’). They have no way of avoiding His Power over them. It is sufficient that He has perfectly made them as a sign (ayah). He has put their natural constitution as a Proof. He has established the temporal origin (huduth) of their natures as (a reason for His) Eternity. He has also decreed the Laws of Creation governing over them as a lesson.No limit is attributed to Him, no similitude is struck for Him and nothing is hidden from Him. High indeed is He exalted above the striking of similitude and above created attributes!And I testify that there is no god but He, having faith in His Lordship and opposing whoever denies Him. I testify that Muhammad is His Servant and Messenger, residing in the best lodging-place, having passed from the noblest of loins and immaculate wombs, extracted in lineage from the noblest of treasures and in origin from the noblest of plantations, and (derived) from the most inaccessible of summits and the most glorious roots, from the tree from which God fashioned His Prophets and chose His trusted ones: (a tree) of excellent wood, harmonious stature, lofty branches, flourishing limbs, ripened fruit, (and) noble interior, implanted in generosity and cultivated in a sacred precinct. There it put forth branches and fruit, became strong and unassailable, and then made him (the Prophet Muhammad) tall and eminent, until the Sublime God honored him with the Holy Spirit, the Illuminating Light, and the Manifest Book. Moreover, He subjected Al-Boraq to him and the angels greeted him.By means of him (the Prophet) He terrified the devils, overthrew the idols and gods (which were being) worshipped besides Him. His Prophet’s Tradition (Sunna) is integrity (rushd); his conduct (seera) is justice and his decision is the truth. He proclaimed that which was commanded by his Lord, and he delivered that with which he was charged until he made plain his mission through the profession of Unity and made manifest among the creatures that There is no god but God alone and that there are no partners for Him; until His Unity became certain and His Lordship became purified. God made manifest his argument through the profession of His Unity and raised his rank with submission (Islam). And the Honorable the Exalted God chose for His Prophet what was with Him of repose, rank and means - may God’s Blessings be upon him and his pure Household.’”

Abu Al-Abbas Muhammad ibn Ibrahim ibn Ishaq At-Taliqani a rapporté: Abu Sa'id Al-Hasan ibn Ali Al-Adawi a rapporté: Al-Heitham ibn Abdullah Ar-Rumani a rapporté: Ali ibn Musa Ar-Ridha (que la paix soit sur eux) a rapporté de son père Musa ibn Ja'far, de son grand-père Ja'far ibn Muhammad, de son grand-père Muhammad ibn Ali, de son grand-père Ali ibn Al-Hussein, de son grand-père Al-Hussein ibn Ali ibn Abi Talib (que la paix soit sur eux) a dit: "L'Imam Ali (que la paix soit sur lui) a prononcé un discours aux gens dans la mosquée de Kufa, disant: Louange à Allah, Celui pour qui rien n'a précédé, ni n'a été créé avant ce qui a été créé. Il est témoin de la création des choses selon Sa prééternité, et de la façon dont Il les a nommées en raison de Son incapacité malgré Sa puissance, et de la manière dont Il les a contraintes à Lui en raison de leur anéantissement malgré Sa permanence. Il n'est pas limité par un endroit où Il pourrait être localisé, ni ressemblant à quoi que ce soit pour être décrit par Sa manière, et Il n'est pas absent pour qu'Il ne sache pas Sa réalité. Il explique tout ce qui a été créé en termes d'attributs, tout en étant exempt de toute compréhension de ce qui a été inventé en termes de manipulation des entités, transcendant l'orgueil et la grandeur de toutes les circonstances, interdit aux perceptions aiguës de le saisir, et aux mystères scrutateurs de l'esprit de le comprendre, et aux pensées de le représenter. Les lieux ne peuvent contenir Sa grandeur, les mesures ne peuvent le protéger de Sa majesté, et les limites ne peuvent le définir en raison de Sa grandeur. Il est inaccessible aux illusions de le définir, et aux conceptions de le saisir, et aux idées de le représenter. Les espoirs des esprits d'atteindre Sa compréhension ont été déçus, et les indications de le pointer du doigt ont été épuisées par la chaleur des connaissances, et les aspirations ont diminué de la hauteur à décrire Sa puissance à cause des détails des adversaires. Il est unique sans nombre, éternel sans limite, subsistant sans support, ni genre pour être égalé par les genres, ni semblable pour être comparé par les semblables, ni comme les choses pour être qualifié par les attributs. Les esprits se sont égarés dans les vagues de la compréhension, les illusions se sont égarées de saisir Sa prééternité, les conceptions se sont limitées à percevoir Sa puissance, et les pensées se sont noyées dans les labyrinthes des étoiles de Son royaume. Il est capable de tout, inaccessible par l'orgueil, dominant sur toutes choses sans que le temps ne le crée, ni l'éternité ne l'épuise, ni la description ne l'entoure. Les difficultés se sont soumises à Lui dans les limites de Le connaître, et les causes se sont inclinées devant Lui dans les extrémités des frontières de Ses régions. Il est témoin de toutes les espèces sur Sa seigneurie et de leur incapacité par Sa puissance, de leur dépendance sur Lui par Sa permanence, et de leur disparition par Sa permanence, sans qu'elles aient d'échappatoire à Sa compréhension, ni de sortie de Son entourage, ni de dissimulation de Son dénombrement, ni de refus de Sa puissance sur elles. La perfection de Sa création est un signe pour Lui, et l'harmonie de Sa nature est une preuve pour Lui, et l'apparition de la création sur Lui est une preuve, et les règles de Sa création sont une leçon pour Lui. Il n'a pas de limite attribuée, ni de similitude établie, ni rien caché de Lui. Il est au-dessus des

11-16 Muhammad ibn Ahmad al-Sinani - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority of Sahl ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani -may God be pleased with him- on the authority of Ibrahim ibn Abi Mahmood, “I asked Abul Hassan Al-Ridha (s) aboutthe Sublime God’s words, ‘…and left them in utter darkness. So they could not see.’” The Imam (s) said, “Indeed the Blessed the Sublime God cannot be described using such expressions as ‘left’ as His creatures can. But when God knows that they will not quit their atheism and lose, God will deprive them of His Assistance and Favor, and abandon them to do as they please.”I asked the Imam (s) about the Honorable the Exalted God’s words, ‘God hath set a seal on their hearts and on their hearing,…’ The Imam (s) said, “What is meant here by ‘seal’ is what is placed on their hearts as a chastisement for their blasphemy as the Honorable the Exalted God said, ‘Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe.’” I asked him (s) whether the Honorable the Exalted God forces His servants to commit sins? The Imam (s) said, “No. He gives them a choice, but gives them time to repent.”I asked, “Does God oblige His servants to do what they cannot stand to do?” The Imam (s) said, “How could He do that when He Himself has said, ‘…nor is thy Lord ever unjust (in the least) to His servants.’” The Imam (s) then added, “My father Musa ibn Ja’far (s) quoted on the authority of his father Ja’far ibn Muhammad (as-Sadiq) (s) that you should not eat any of the offerings of or accept the testimony of, or pray behind, or give any alms taxes to whoever thinks that God forces His servants to commit sins or obliges them to do what they cannot stand to do.”

11-17 Tamim ibn Abdullah ibn Tamim al-Quraishi (ra) narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Yazid ibn Umayr ibn Mu’awiya ash-Shami that said: "I went to see Ali ibn Musa Al-Rida (AS) in Marv and told him, “O son of the Messenger of Allah! It has been narrated to us from as-Sadiq Ja’far ibn Muhammad (AS) that ‘There is no jabr (determinism), nor tafwid (unrestrained delegation of things to humans). Rather there is something in between. What does that mean?’ He (AS) replied, ‘Whoever thinks that God does our deeds and then punishes us for doing them believes in determinism, and whoever thinks that God, the Honorable and Exalted, has delegated creation and provision to His Proofs (AS) believes in delegation. Whoever believes in determinism is a disbeliever, and whoever believes in delegation is a polytheist.’ Then I asked him, “O son of the Messenger of Allah! Then what is meant by ‘It is something in between’?” He (AS) said, “The way is open to do what God has ordered to be done, and to avoid what He has forbidden.” Then I asked him, “Does God, the Honorable and Exalted, have a will and volition applicable to that (the servants’ deeds)?” He (AS) replied, “Regarding the (servants’) acts of obedience, God’s will and volition applies to His order and His consent regarding such acts. His will and volition regarding the (servants’) acts of disobedience applies to His wrath and His forbiddance of such acts, plus His not assisting the servants regarding such acts.” I asked, “Does God judge about the servants’ deeds?” He (AS) replied, “Yes. Whatever the servants do whether it be a good or a bad deed will be judged by God.” I asked him, “What does this judgement mean?” He (AS) said, “He (God) will make a ruling as to what reward or punishment they deserve to receive for their deeds, in this world and in the Hereafter.”

[Contenu principal du hadith traduit]

11-18 Muhammad bin Muhammad ibn Esam - may God be pleased with him - narrated that Muhammad ibn Yaqoob al-Kolayni quoted on the authority of Ali ibn Muhammad known as Allan, on the authority of Abu Hamid Imran ibn Musa ibn Ibrahim, on the authority of Al-Hussein ibn Al-Qasim Ar-Raqqam, on the authority of Al-Qasim ibn Muslim, on the authority of his brother Abdul Aziz ibn Muslim, “I asked Al-Ridha about the Honorable the Exalted God’s words, ‘…They have forgotten God; so He hath forgotten them…’ The Imam (s) said, ‘The Sublime God neither forgets nor does He neglect. The creatures that are originated forget and neglect. Have you not heard the Honorable the Exalted God say, ‘…and thy Lord never doth forget.’ Rather this verse means that when they forget Him and meeting Him on His Day, the Honorable the Exalted God will make them forget themselves. The Honorable the Exalted God said, ‘And be ye not like those who forgot Allah and He made them forget their own souls! Such are the rebellious transgressors!’ Also the Sublime God said, ‘…That day shall We forget them as they forgot the meeting of this day of theirs…’ That means that We will abandon them just as they abandoned getting prepared for the meeting of this day of theirs.’”The author of this book (Sheikh Sadooq) said, “What is meant by ‘We will abandon them’ is that ‘We will not grant them the rewards they hope to receive on that day.’ This is because physically ‘leaving’ or ‘abandoning’ does not apply to the Sublime God and the Sublime God has said, ‘…and left them in utter darkness. So they could not see.’ This means that God does not rush to punish them. Rather He gives them time to repent.

L'auteur de ce livre a dit: Sa parole "Nous les laisserons" signifie que Nous ne leur accorderons pas de récompense à ceux qui espéraient la rencontre de leur jour, car l'abandon n'est pas permis envers Allah le Très-Haut. Quant à la parole d'Allah le Très-Haut "Et Il les a laissés dans les ténèbres sans voir", cela signifie qu'Il ne les précipite pas vers le châtiment, mais leur accorde un délai pour se repentir.

11-19 Muhammad ibn Ahmad ibn Ibrahim al-Mo’athi narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Al-Ridha (s) about the meaning of what the Honorable the Exalted God said, ‘Verily, from (the Light of) their Lord, that Day, will they be veiled.’ The Imam (s) said, ‘One cannot describe the Sublime God to be located in a position from which others are veiled. This verse means that they will be deprived of the reward from their Lord.’ I asked him (s) about the meaning of what the Honorable the Exalted God said, ‘And thy Lord cometh, and His angels, rank upon rank.’ The Imam (s) said, ‘One cannot describe the Sublime God as coming and going. The Sublime God is Exalted above transfer or movement in this manner. However, what is meant by this verse is that the Decree of your Lord came, and the angels were organized rank upon rank.’ I asked the Imam (s) about the meaning of what the Honorable the Exalted God said, ‘Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled?…’ The Imam (s) said, ‘This means, ‘Will they wait until Allah sends the angels to them in canopies of clouds.’ This is how the verse has been revealed.’ I asked him (s) about the meaning of what the Sublime God said, ‘…God will throw back their ridicule on them…’ and ’Allah will throw back their mockery on them…’ and ‘And (the unbelievers) plotted and planned, and Allah too planned…’ and ’The Hypocrites - they think they are over-reaching Allah, but He will over- reach them…’ The Imam (s) said, ‘The Sublime God does not ridicule, mock, plan or plot. Rather, the Sublime God grants them the rewards of their ridiculing, mockery, planning and plotting. High indeed is God the Exalted above what the oppressors say.’”

[Traduction du contenu principal du hadith]

11-20 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa on the authority of Al-Hassan ibn Ali al-Khazzaz, on the authority of Abil Hassan Al-Ridha (s), “On the Resurrection Day God’s Prophet (s) will grab onto the Sublime God, we will grab onto our Prophet and our followers will grab onto us.” Then the Imam (s) added, “What is meant by ‘grab onto’ is grabbing onto light.” In another tradition it is stated “What is meant by ‘grab onto’ is grabbing onto the religion.”

Le Messager de Dieu, que la prière de Dieu soit sur lui et sur sa famille, le Jour du Jugement Dernier, prendra la protection de Dieu, et nous prendrons la protection de notre Prophète, et nos partisans prendront notre protection. La protection est la lumière, et il a dit dans un autre hadith que la signification de la protection est la religion.

11-21 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Harun al-Sufi quoted on the authority of Ubaydillah ibn Musa ibn Ayyoub Ar-Ro’yani, on the authority of Abdul Azeem ibn Abdullah Al-Hassani - may God be pleased with him - on the authority of Ibrahim ibn Abi Mahmood that he had asked Al-Ridha (s), “O son of God’s Prophet! What is your opinion about the tradition which the people narrate about God’s Prophet (s) having said that the Blessed the Sublime God descends from the heavens to this world every Friday night?” The Imam (s) replied, “May God damn those who rearrange the words of the traditions. By God, the Messenger of God (s) has not said this. However, the Prophet (s) said, ‘In fact, the Sublime God will send down an angel from the heavens to this world on the last third part of every night, and from the beginning of every Thursday night. By God’s order, the angel will call out, ‘Are there any callers whose wants I shall fulfill? Are there any repenters whose repentance I shall accept? Are there any people asking for forgiveness to be granted? O the ones seeking the good! Come this way. O the ones seeking evil! Step back!’ This angel will keep on calling out until dawn. It will return to its own location in the heavens at dawn. I have heard this tradition from my father (s), who narrated it on the authority of my grandfather (s), on the authority of his forefathers (s), on the authority of God’s Prophet (s).’”

[Traduction du contenu principal du hadith]

11-22 Abu Abdullah Al-Hussein ibn Muhammad al-Ashnani Ar-Razi al-Adl in Balkh narrated that Ali ibn Mehrayat al-Qazvini quoted on the authority of Dawood ibn Soleiman al-Farra’, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) said, “When Moses -son of Imran- supplicated to his Lord - the Honorable theExalted - he said, “O Lord! Are you far away from me, so as to call you in a loud voice, or are you close to me and I can speak to you in a low voice?” The Honorable the Exalted God revealed to him, “I accompany whoever remembers Me.” Then Moses (s) said, “O Lord! There are situations I am in which I consider Thee to be High Too Noble to be remembered.” God said, “Remember Me in all situations.”

Le Messager d'Allah, que la paix soit sur lui et sur sa famille, a rapporté une conversation entre Moïse, paix soit sur lui, et Allah, dans laquelle Allah encourage Moïse à Le rappeler en toute circonstance.

11-23 Muhammad ibn Ali Majiluwayh - may God be pleased with him -narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of al-Mokhtar ibn Muhammad al-Mokhtar al-Hamadani, on the authority of al-Fath ibn Yazid al-Gorgani that he had heard Abul Hassan Al-Ridha (s) say the following regarding the Honorable the Exalted God, “He is Subtle, All-Aware, All-Hearing, All-Seeing, the Only One, the Independent who begetteth not, nor is He begotten, High is He Exalted above having an equal with which to be compared. He has created the objects. He has formed the bodies. He has depicted the images. If it were the case as they say, then the Creator and the created could not be distinguished from each other. The Maker could not be distinguished from the made. However, He is the Maker. There is a difference between Him and what He made, formed and created since nothing is similar to God, and God is not similar to anything.”Al-Fath ibn Yazid al-Gorgani added, “I said, ‘Yes. May I be your ransom! However, you said He is the Only, the Independent. You also said that there is nothing like Him. God is One and man is also one. Is it not the case then that they are alike in being one?’Imam Al-Ridha (s) replied, ‘O Fath! You are saying the impossible. May the Sublime God make you firm! That is a similitude in meanings. The names used for everything are the same. They denote the named. When we say man is one, we mean that he has one body, not two. However, man is not really one since he contains various organs and is of various colors. Man consists of a set of different parts. His meat is different from his blood. His blood is different from his meat. His nerves are different from his veins. His hair is different from his skin. His blackness is different from his whiteness. Other creatures are the same. Therefore, as far as the name goes, man is one. But in reality man is not one. However, God - the Exalted the Magnificent - is One. There is no other one but Him. There are no differences in Him or within Him. There are noexcesses in Him, nor are there any deficiencies in Him. However, man is a created creature which consists of many different parts. Although he is united as one, he has differences within himself. He has excesses and deficiencies.’I said, ‘May I be your ransom! You have relieved me. May God grant you relief. Please explain for me ‘the Subtle’ and ‘the All-Aware” just as you explained ‘the Only.’ I do know that God’s subtleness is different from the subtleness of His creatures. However, I would like you to describe that for me.’The Imam (s) said, ‘O Fath! The reason we call Him ‘the Subtle’ is that He is very subtle in creating. He is aware of delicate objects as well as indelicate ones. Don’t you see the effect of His Creation in delicate and rough plants, and in the Creation of creatures - small ones like mosquitoes and tiny mosquitoes, and even smaller ones which can hardly be seen by the eyes - so tiny that one cannot distinguish between the male, female, young or old? When we see their smallness yet their degree of being delicate, and consider their own ways of generation, the way they escape from death, the way they fulfill their needs from the depths of the sea, the bark of the tree, the surface of the valleys and the deserts, the way they speak and make others understand them, the way the younger ones understand their elders, the way the parents feed the children, the way they are colored in red and yellow, or white and green, and what our eyes can hardly see and our hands cannot touch, then we realize that the creator of these creatures is Subtle, and has carried out the Creation of the creatures as described before in a delicate manner and without using any tools. Any creator creates what he creates using something else, but the Mighty the Subtle God is the Creator who creates without using anything.’”

J'ai entendu dire à propos d'Allah, Le Très Miséricordieux, Le Connaisseur, L'Audient, Le Clairvoyant, L'Unique, L'Un, Le Soutien de tous, Celui qui n'a pas engendré et qui n'a pas été engendré, et à qui nul n'est égal, Celui qui crée les choses, qui leur donne forme et qui leur donne une apparence. S'Il était comme ils disent, le Créateur ne se distinguerait pas de la créature, ni le façonneur de ce qu'il façonne. Il y a une distinction entre celui qui a façonné, formé et créé, car rien ne Lui ressemble et Il ne ressemble à rien. J'ai dit: Oui, que Dieu me sacrifie pour toi, mais tu as dit: L'Unique, Le Soutien, et tu as dit qu'Il ne ressemble à rien, et Allah est Un. L'homme est un, n'est-ce pas une similitude de l'unicité? Il a dit: Ô Fath, tu as bien compris, que Dieu te renforce. La similitude est seulement dans les significations, mais dans les noms, ils sont uniques et indiquent l'appelé, car l'homme, même s'il est dit un, indique seulement qu'il est une seule entité, pas deux. L'homme lui-même n'est pas un, car ses membres sont différents, ses couleurs sont nombreuses et variées, non uniformes, et il est composé de parties distinctes, pas égales, son sang diffère de sa chair, sa chair diffère de son sang, ses nerfs diffèrent de ses veines, ses cheveux diffèrent de sa peau, sa couleur diffère de sa blancheur, et ainsi de suite pour le reste de la création. L'homme est un dans le nom, pas un dans le sens, et Allah, Glorieux et Majestueux, est Un, nul n'est semblable à Lui, sans différence en Lui, ni division, ni augmentation, ni diminution. Quant à l'homme, il est créé, fabriqué, composé de différentes parties et de diverses essences, bien qu'en se réunissant, il forme une seule entité. J'ai dit: Que je sois sacrifié pour toi, tu m'as éclairci, que Dieu t'éclaire. Tu as dit: Le Très Miséricordieux, Le Connaisseur, explique-le moi comme tu as expliqué L'Un, car je sais que Sa miséricorde diffère de Sa miséricorde envers Sa création pour distinguer, mais j'aimerais que tu m'expliques cela. Il a dit: Ô Fath, nous avons dit que Sa miséricorde envers Sa création est miséricorde envers ce qui est délicat et ce qui n'est pas délicat, et dans Sa création délicate, il y a des animaux minuscules comme les moustiques et les poux, et même plus petits que ceux-ci, que les yeux peinent à distinguer, voire ne peuvent distinguer le mâle de la femelle, ni le jeune de l'ancien. Lorsque nous avons vu la délicatesse de Sa création, sa capacité à s'orienter vers le blanc et le noir, à fuir la mort et à s'accoupler pour ce qui est bénéfique dans les marais des mers, dans l'écorce des arbres, dans les crevasses et les fissures, à comprendre certaines parties les unes des autres, ce que ses enfants ne comprennent pas, à transporter de la nourriture vers elles, puis à composer leurs couleurs en rouge avec du jaune, en blanc avec du vert, ce que nos yeux ne peuvent pas distinguer pleinement dans leur entièreté, et que nos yeux ne voient pas et que nos mains ne touchent pas, nous avons appris que le Créateur

11-24 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Al-Hussein ibn Abdullah, on the authority of Muhammad ibn Ubaydillah, Musa ibn Umar, Al-Hassan ibn Ali ibn Abi Uthman, on the authority of Muhammad ibn Sinan, “I asked Abul Hassan Al-Ridha (s): ‘Did God know Himself before He created the Creation?’ The Imam (s) replied, ‘Yes.’ I said, ‘Did He see and hear Himself?’ The Imam (s) said, ‘He had no need for that, for He neither required anything of Himself nor soughtanything from Himself. He was Himself and Himself was He. His Power was All-Pervasive. Therefore, He has no need to name Himself. However, He has chosen Names for Himself for others to call Him by, for if He were not called by His Name, He would not have been known. The first that He chose for Himself was, ‘…He is the Highest, the Supreme (in glory).’ (i.e. God is Al ‘ali Al ’azim in Arabic) since He is Exalted above all things. His Meaning is Allah and His Name is Al ’Ali Al ’Azim since He is Exalted above everything.’”

11-25 According to the same documentation, it is narrated that Muhammad ibn Sinan asked him (s) (i.e. Al-Ridha (s)) what a name is. The Imam (s) replied, “It is something to describe something else with.”

C'est une caractéristique de ce qui est décrit.

11-26 Muhammad ibn Bakran an-Naqqash - may God be pleased with him - narrated in Kufa in the year 354 A.H. (964 A.D.) that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani - a chief of the Hashemite tribe, quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Abil Hassan Ali ibn Musa Al-Ridha (s), “The first thing which God created so that the people can learn how to write through its Creation were the letters of the alphabet. When someone is hit over the head so hard that he cannot talk well, the decree on compensation is that he be presented with the letters of the alphabet. He is given money as compensation based on the number of the letters of the alphabet which he cannot pronounce. My father (s) narrated that his father (s) quoted on the authority of his grandfather (s) on the authority of the Commander of the Faithful (s):The letter ‘Alif in (‘alif ‘ba ‘ta ‘sa) stands for God’s Blessings. The letter ‘ba in (‘alif ‘ba ‘ta ‘sa) stands for God’s Joy. The letter ‘ta in (‘alif ‘ba ‘ta ‘sa) stands for the completion of the affairs for the Riser from the Household of Muhammad (s). The letter ‘sa in (‘alif ‘ba ‘ta ‘sa) stands for the rewards for the good deeds of the believers. The letter ‘jim in (‘jim ‘ha ‘kha) stands for God’s Glory and Exaltation. The letter ‘ha (‘jim ‘ha ‘kha) stands for God’s Clemency with the sinners. The letter ‘kha (‘jim ‘ha ‘kha) stands for the sluggishness of the sinners in the presence of the Honorable the Exalted God.The letter ‘dal in (‘dal ‘zal) stands for God’s Religion, and the letter ‘zal in (‘dal ‘zal) stands for the Lord of Majesty. The letter ‘ra in (‘ra ‘za) stands for the Clement, the Merciful, and the letter ‘za in (‘ra ‘za) stands for the Quakes of the Resurrection.The letter ‘sin in (‘sin ‘shin) stands for God’s Luminance and the letter ‘shin in (‘sin ‘shin) stands for God’s Will whatever He willed and Wish whatever He wished. There is no will except for what God willed. And the letter ‘sad in (‘sad ‘zad) stands for the True Promiser in carrying the people across the Bridge , and imprisoning the oppressors at the observation post. The letter ‘zad in (‘sad ‘zad) stands for the loss of whoever opposes Muhammad (s) and Muhammad’s Household (s). The letter ‘thayn in (‘thayn ‘zayn) stands for Prosperity and a Good Ending for the believers. The letter ‘zayn in (‘thayn ‘zayn) stands for and the optimism of the believers about God, and the pessimism of the unbelievers about God. The letter ‘ayn in (‘ayn ‘qayn) stands for knowledge and the letter ‘qayn in (‘ayn ‘qayn) stands for sufficiency. The letter ‘fa in (‘fa ‘qa) stands for flame from the flames of the Fire, and the letter ‘qa in (‘fa ‘qa) stands for the Quran whose compilation and recital is God’s responsibility.The letter ‘kaf in (‘kaf ‘lam) stands for sufficient, and the letter ‘lam in (‘kaf ‘lam) stands for the absurdity of the unbelievers in the lies which they ascribe to God. The letter ‘mim in (‘mim ‘noon) stands for God’s Dominion on the Day on which there is no other dominion. The Honorable the Exalted God says, ‘…Whose will be the dominion that Day?…’ Then the spirits of the Prophets, the Messengers and the Proofs (the Imams) will say, ‘…That of Allah, the One the Irresistible!’ Then God - the Exalted the Magnificent - says, ‘That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account.’ And the letter ‘noon’ in (‘mim ‘noon) stands for the blessings which God grants the believers, and is the punishments which He imposes on the unbelievers. And the letter ‘vave’ in (‘vave ‘ha) stands for the one who disobeys God and the letter ‘ha’ in (‘vave ‘ha) stands for the insignificance of those who disobey in the presence of God. And the letter ‘la in (‘la ‘ya) stands for the letter ‘la in ‘la illaha illa Allah’ which is the expression of sincere devotion. Paradise will be incumbent for whoever sincerely says it. And the letter ‘ya’ in (‘la ‘ya) stands for God’s Hand which is expanded over all His creatures to feed them. Glorified and High is He opposed to what the polytheists profess.”The Imam (s) then added, “The Blessed the Sublime God revealed this Quran using the same letters which the Arabs use, and said, ‘Say, If the whole of mankind and Jinns were to gather together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support.’ “

Muhammad ibn Bakrān al-Naqāsh a rapporté de Koufa l'année quatre cent cinquante-cinq, Ahmad ibn Muhammad ibn Sa'id al-Hamdānī, affranchi des Banū Hāshim a dit: Alī ibn al-Hasan ibn Alī ibn Faddāl a rapporté de son père, de Abī al-Hasan Alī ibn Mūsā ar-Ridā, paix soit sur eux, a dit: "Certes, la première chose que Dieu a créée pour se faire connaître à Sa création est l'écriture des lettres de l'alphabet. Et si un homme est frappé sur la tête avec un bâton et prétend ne plus pouvoir parler correctement, il lui sera présenté les lettres de l'alphabet. Ensuite, il devra payer une compensation pour ce qu'il n'a pas pu articuler. Mon père m'a rapporté de son père, de son grand-père, de l'Imam Ali, paix soit sur lui, dans (Alif, Bā', Tā', Thā') a dit: Alif est la grâce de Dieu, Bā' est la joie de Dieu, Tā' est l'accomplissement de l'ordre par le soutien de la famille de Muhammad, paix soit sur lui, Thā' est la récompense des croyants pour leurs bonnes actions. (Jīm, Ḥā', Khā') Jīm est la beauté et la majesté de Dieu, Ḥā' est la clémence de Dieu envers les pécheurs, Khā' est l'oubli du souvenir des pécheurs aux yeux de Dieu. (Dāl, Dhāl) Dāl est la religion de Dieu, Dhāl est de Celui qui possède la grandeur. (Rā', Zāy) Rā' est de Celui qui est compatissant et miséricordieux, Zāy est les secousses du Jour du Jugement. (Sīn, Shīn) Sīn est la protection de Dieu, Shīn est la volonté de Dieu, ce qu'Il veut et désire, et vous ne voulez rien sauf ce qu'Il veut. (Ṣād, Ḍād) Ṣād est de celui qui est fidèle à sa promesse en guidant les gens sur le droit chemin et en retenant les injustes à leur poste, Ḍād est celui qui s'égare en s'opposant à Muhammad et à sa famille, que la paix soit sur lui et sur eux. (Ṭā', Ẓā) Ṭā' est la bonne nouvelle pour les croyants et une belle demeure, Ẓā est la bonne opinion des croyants à son égard, et la mauvaise opinion des mécréants. (ʿAyn, Ghayn) ʿAyn est de la connaissance, Ghayn est de l'ignorance. (Fā', Qāf) Fā' est un groupe parmi les groupes de l'Enfer, Qāf est le Coran, dont la récitation et la compilation appartiennent à Dieu. (Kāf, Lām) Kāf est de Celui qui suffit, Lām est la vaine parole des mécréants dans leur mensonge contre Dieu. (Mīm, Nūn) Mīm est la royauté de Dieu le Jour où nul autre que Lui ne possède de souveraineté, et Il dira, exalté et élevé soit-Il: "À qui est la royauté aujourd'hui?" Puis Il fera parler les âmes de Ses prophètes, de Ses messagers et de Ses preuves, et ils diront: "À Dieu, l'Unique, le Contraignant." Il dira alors, que Sa grandeur soit exaltée: "Aujourd'hui, chaque âme sera rétribuée selon ses mérites. Aucune injustice aujourd'hui, car Dieu est prompt à rendre compte." Nūn est la générosité de Dieu envers les croyants et Sa vengeance envers les mécréants. (Wāw, Hā') Wāw est le malheur

11-27 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Hamdan ibn Soleiman al-Neishaboori, “I asked Al-Ridha about the Honorable the Exalted God’s words, ‘Those whom God (in His plan) willeth to guide, He openeth their breasts to Islam…’ The Imam (s) said, ‘Those whom God wishes to guide in their faith in this world towards Paradise and His House of Munificence in the Hereafter, He will open their breasts to submit to God, rely on Him, get calmed by the rewards that He has promised until they trust Him. But regarding ‘…those whom He willeth to leave straying…’ to be deprived of His Paradise and His Home of His Munificence in the Hereafter due to their disbelief in it and their disobedience of God in this world. ‘…He maketh their breast close and constricted…’ so that they fall in doubt in his state of disbelief. God will upset their belief in their heart as things get so hard for them ‘…as if they had to climb up to the skies: thus doth God (heap) the penalty on those who refuse to believe.’”

Celui qu'Allah veut guider par sa foi dans ce monde vers Son Paradis et Sa demeure honorable dans l'au-delà, Il lui ouvre la poitrine à la soumission à Allah, à la confiance en Lui, et à la tranquillité envers ce qu'Il lui a promis de récompense, jusqu'à ce qu'il y trouve la quiétude. Et celui qu'Il veut égarer de Son Paradis et de Sa demeure honorable dans l'au-delà en raison de sa mécréance en Lui et de sa désobéissance envers Lui dans ce monde, Il lui rend la poitrine étroite et oppressée, jusqu'à ce qu'il doute de sa mécréance et que son cœur soit troublé par sa croyance, au point qu'il semble monter au ciel. Ainsi, Allah place l'ignominie sur ceux qui ne croient pas.

11-28 Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that his uncle Muhammad ibn Abil Qasim quoted on the authority of Abu Sameena Muhammad ibn Ali al-Kufi al-Sayrafi, on the authority of Muhammad ibn Abdullah al-Khorasani - the servant of Al-Ridha (s), “One of the hypocrites (zanadiqa) entered into the presence of the Imam (s) when there were some people with him. Abul Hassan Al-Ridha (s) asked him, ‘Are we equal even if your point of view is the correct one? Has not all our prayers, fasting, giving alms taxes and our acknowledgment of our beliefs have not harmed us?’ The hypocrite remained silent. Then Abul Hassan Al-Ridha (s) added, ‘If the correct view is our view - which is the case - then have you not perished and have we not gained salvation?’ The man said, ‘May God’s Mercy be upon you! Can you let me know how He is and where He is?’ The Imam (s) answered, ‘Woe be to you! Surely what you think is wrong. He has created the ’where’ while He existed when there was no ‘where’; and Hefashioned the ’how’ while He existed when there was no ’how.’ So He is not known through qualities of ‘how to be’ or ‘where to be’ or through any form of perception by our senses, nor can He be gauged by any means.’”The man said, “So then surely He is nothing (la shay’) if He cannot be perceived by any of the senses.”Abul Hassan (s) said, “Woe be to you! When your senses fail to perceive Him, you deny His Lordship? But when our senses fail to perceive Him, we know for certain that He is our Lord and that He is something different from other things.The man said, “Then tell me, when was He?”Abul Hassan (Imam Al-Ridha (s)) said, “Tell me when He was not, and then I will tell you when He was.”The man said, “Then what is the proof of Him?”Abul Hassan (Imam Al-Ridha (s)) said, “Surely when I contemplate about my body and see that it is impossible for me to increase or decrease its breadth and height, or to keep unpleasant things away from it, or draw benefits to it, then I know that this structure has a maker. And I acknowledge Him considering that which I have seen of the rotation of the celestial sphere by His Power; the production of the clouds; the movements of the winds; the procession of the Sun, the Moon and the stars; and others of His wondrous and perfectly created signs, has (already) made me know that all these have a Determiner (muqaddir) and an Originator (munshi’).”The man said, “Then why has He veiled Himself (from men)?”The Imam (s) replied, “Surely the veil is upon creatures because of the abundance of their sins. As for Him, no secret is hidden from Him during the day or at night.”The man said, “Then why does the sense of sight not perceive Him?”The Imam (s) answered, “Because of the difference between Him and His creatures who are perceived by the vision of the eyes, whether their own or others. Then He is Exalted above that to be perceived by the sight, encompassed by imagination, or delineated by the power of reasoning.”The man said, “Then, define His limits for me.” The Imam (s) answered, “He has no limits.” The man asked, “Why?” The Imam (s) answered, “Because every limited thing ends at its limit. If limitation is possible, then extension is also possible. If extension is possible; then constriction is also possible. But He is unlimited. He is neither extended nor is He constrained. He cannot be divided, nor can He be perceived by the imagination.”The man said, “Then tell me about your saying that He is Subtle, All-Hearing, All-Seeing, All-Knowing and All-Wise. Can He be the All-Hearing without ears, the All-Seeing without eyes, the Subtle without working with hands and the All-Wise without workmanship?”Abul Hassan (s) said, “Surely a person among us is subtle in accordance with (his) skill in workmanship. Have you not seen the man who undertakes a task and is subtle in his handling of it, so that it is said, ’How subtle is so and so!’ Then how should it not be said of the Majestic Creator that He is Subtle, when He creates a subtle and majestic Creation, places in its living creatures their souls, creates every kind different in form from its own kind, and none resembles any of the other ones? Each possesses in the composition of its form a subtlety from the Subtle and All-Aware Creator.”“Then we look upon the trees and their bearing of delicate things, whether edible or not, and we say that ’Surely our Creator is Subtle, (but) not like the subtlety of His creatures in their workmanship.’And we say, ’Surely He is All-Hearing, since not hidden from Him are the sounds of His creatures between the Throne and the Earth, from a mote to what is larger than that, both in the land and at sea. And their words are not confused by Him.’ We say that ’Surely He is All-Hearing, but not through ears.’““Then we say, ’Surely He is All-Seeing, but not through eyes, for He sees the trace of a black speck on a dark night on a black stone. He sees the tracks of an ant in a pitch-black night. He sees what is harmful for it and what is beneficial to it, and the result of its cohabitation, and its offspring and its descendents.’ And we say, ’Surely He is All-Seeing, but not similar to the sight of His creatures.”

L'homme a dit: "Donc, s'il n'est rien s'il n'est pas perçu par un sens des sens, alors Abu al-Hasan (que la paix soit sur lui) a dit: "Malheur à toi! Lorsque tes sens ne peuvent pas le percevoir, tu as nié Sa Seigneurie, alors que lorsque nos sens ne peuvent pas le percevoir, nous sommes convaincus qu'Il est notre Seigneur, et qu'Il est différent des créatures. L'homme a dit: "Alors dis-moi quand il était?" Abu al-Hasan (que la paix soit sur lui) a dit: "Dis-moi quand il n'était pas, et je te dirai quand il était." L'homme a dit: "Quelle preuve en as-tu?" Abu al-Hasan a dit: "Quand j'ai regardé mon propre corps et que je n'ai pas pu y trouver d'augmentation ou de diminution dans la largeur, la longueur, l'élimination des choses désagréables et l'attirance des bénéfices vers lui, j'ai su que pour ce bâtiment, il y a un constructeur. J'ai donc confirmé cela avec ce que je vois des mouvements des astres par Sa puissance, la création des nuages et la direction des vents, le mouvement du soleil, de la lune et des étoiles, et d'autres signes étonnants et bien ordonnés. J'ai su qu'il est déterminant et créateur de tout cela." L'homme a dit: "Pourquoi s'est-il caché?" Abu al-Hasan (que la paix soit sur lui) a dit: "Le voile sur Sa création est dû à leurs nombreux péchés. Quant à Lui, rien ne Lui est caché, ni de nuit ni de jour." L'homme a demanda: "Pourquoi l'œil ne peut-il pas Le percevoir?" Il a répondu: "En raison de la différence entre Lui et Sa création, ceux que l'œil peut percevoir et ceux qu'il ne peut pas. De plus, Il est plus grand que ce que l'œil peut percevoir, ou ce que l'imagination peut embrasser, ou ce que l'intellect peut saisir." L'homme a demandé: "Quelle est Sa limite?" Il a répondu: "Il n'a pas de limite, car tout ce qui est limité est susceptible d'augmentation, et tout ce qui est susceptible d'augmentation est sujet à diminution. Il n'est donc ni limité, ni en augmentation, ni en diminution, ni divisé, ni imaginé." L'homme a dit: "Alors dis-moi, lorsque vous dites qu'Il est subtil, entendant, voyant, savant et sage, est-ce que l'ouïe ne peut être

11-29 Muhammad ibn Ali Majiluwayh - may God be pleased with him -narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of al-Mokhtar ibn Muhammad al-Mokhtar al-Hamadani, on the authority of al-Fath ibn Yazid al-Gorgani, “I asked Abil Hassan (s), ‘What is the least degree of recognition?’ The Imam (s) replied, ‘It is the acknowledgement of God and that there is no other god; there is nothing like Him; there is nothing similar to Him; He is Stable, Eternal, Existing; He is never absent, and that there is nothing else like Him.’”

J'ai demandé à l'Imam Abu al-Hasan (que la paix soit sur lui) au sujet de la connaissance la plus basse. Il a répondu: "C'est la reconnaissance qu'il n'y a de divinité digne d'adoration qu'Allah, sans associé ni équivalent, éternel, confirmé, existant sans être limité, et qu'il n'y a rien qui Lui ressemble."

11-30 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Hussein ibn Al-Hassan, on the authority of Bakr ibn Ziyad, on the authority of Abdul Aziz al-Mohtadi, “I asked Al-Ridha about the Unity. The Imam (s) said, ‘Whoever recites (the Quranic verse) ‘Say, He is Allah, the One and Only’ and believes in it has recognized Unity.’ Then I asked, ‘How should we recite it?’ The Imam (s) said, ‘ Recite it as the people recite it.’ The Imam (s) also added, ‘Kathaleka Rabbi. Kathaleka Rabbi’ (This is how my Lord is. This is how my Lord is)’ for three times.’”

Celui qui récite 'Dis: Il est Allah, Unique' et y croit, a certes compris le Tawhid." J'ai demandé: "Comment devrait-il la réciter?" Il a dit: "Comme les gens la récitent, et il a ajouté: 'Ainsi est mon Seigneur, ainsi est mon Seigneur, ainsi est mon Seigneur' - trois fois.

11-31 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Bondar, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Ali al-Khorasani - the servant of Al-Ridha (s), “One ofthe hypocrites asked Abil Hassan (s), ‘Can we say that God is a ‘thing’? The Imam (s) replied, ‘Yes. He has called Himself ‘thing’ in His Book as we read in the Quran, ‘Say, ‘What thing is most weighty in evidence?’ Say, ‘God is witness between me and you…’’ He is a ‘Thing’ for which there is no other thing alike.’”

Certains zindiqs ont demandé à Abi al-Hasan, que la paix soit sur lui: "Peut-on dire que Dieu est une chose?" Il a répondu: "Oui, et Il s'est appelé ainsi dans Son Livre. Dis: 'Quelle est la plus grande chose à témoigner?' Dis: 'Dieu est témoin entre moi et vous', donc Il est une chose, rien n'est semblable à Lui."

11-32 Ahmad ibn Muhammad ibn Yahya al-Attar (s) - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, on the authority of Abil Hassan Ali ibn Musa Al-Ridha (s), “One day a man came to see Al-Ridha (s) and said, “O son of God’s Prophet! What is the proof that the world is created?” The Imam (s) replied, “You did not exist and were created. You know well that you were not the one who created you, and that there is no one else like you who created you.”

"Tu n'étais pas, puis tu as été, et tu sais que tu ne t'es pas créé toi-même ni créé celui qui est semblable à toi."

11-33 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Abi Salt Abdul Salam ibn Salih al-Harawi , “Al-Ma’mun asked Abul Hassan Ali ibn Musa Al-Ridha (s) about what the Sublime God said, ‘He it is Who created the heavens and the earth in six Days - and His Throne was over the waters - that He might try you, which of you is best in conduct…’ The Imam (s) replied, ‘The Blessed the Sublime God created the Throne, the water, and the angels before the Creation of the heavens and the Earth. The angels used their own Creation, and the Throne and the water as means by which they proved the existence of the Honorable the Exalted God for themselves. Then He established His Throne over the water in order to manifest His Might to the angels so that they would know that He is capable of doing whatever He pleases. He then raised the Throne through His Might, moved it and established it above the seven heavens. Then He created the heavens and the Earth in six days while He was Omnipotent on His Throne. He was capable of creating them in the twinkle of an eye, but the Sublime One created them in six days in order to show the angels what He was creating one thing after the other so that they would know over and over that God is the Originator of each and every thing. God did not create the Throne because He was in need of it. He is independent of the Throne and of everything He has created. He cannot be described by saying that He is sitting on the Throne since Hehas no physical body. Exalted He is above the characteristics of what He created. High indeed is He Exalted. And regarding what the Honorable the Exalted God said, ‘…that He might try you, which of you is best in conduct…’ This means that the Honorable the Exalted God created them so that He tries them through their acts of obedience and worship. Not in the form of an examination and experimentation since He has always known everything.’ Then Al-Ma’mun said, ‘How Excellent! O Abul Hassan! You have relieved me. May God grant you relief.’Then Al-Ma’mun asked again, ‘O son of God’s Prophet! What is the meaning of the following Words of the Honorable the Exalted God, ‘If it had been thy Lord’s will, they would all have believed - all who are on earth! wilt thou then compel mankind, against their will, to believe! No soul can believe, except by the will of Allah, and He will place doubt (or obscurity) on those who will not understand.?” Al-Ridha (s) replied, ‘My father Musa ibn Ja’far (s) narrated that his father Ja’far ibn Muhammad (s) quoted on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s), ‘The Muslims told the Messenger of God (s), ‘O Messenger of God! We wished that you would force those whom you have conquered to accept Islam so that our numbers would increase, and we would become stronger in the face of our enemies.’The Messenger of God (s) replied, ‘I do not want to meet the Honorable the Exalted God having invented an innovation which He did not command me to do. I am not the type of person who forces others to do anything at all.’It was then that the Sublime God revealed, ‘O Muhammad! If it had been thy Lord’s will, they would all have believed - all who are on earth!…’ by means of forcing them, or when they find no other choice while in this world just as those who believe only after seeing God’s Might and Retribution in the Hereafter. If I do such a thing to them, they would not deserve any reward from me. Nor would they deserve any praise. But I wish they would accept it out of their own choice, rather than being forced to do so in order that they will deserve to be close to me and be honored and reside in Paradise forever.’ God’s words continue with ‘…wilt thou then compel mankind, against their will, to believe!’And regarding the Sublime God’s words, ‘No soul can believe, except by the will of Allah…’ It does not mean that men are deprived of believing (without the prior consent of God); it simply means that they cannot believe without God’s Will. God’s Will consists of His ordering us to believe which is a form of obligation and worshipping. Forcing the people to believe would only apply if this obligation is removed. ’’’Then Al-Ma’mun said, ‘How Excellent! O Abul Hassan! You have relieved me. May God grant you relief.’Then Al-Ma’mun asked again, ‘Let me know about the meaning of the following Words of the Sublime God: ‘(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear. ’’The Imam (s) replied, ’A veil in front of the eyes will not prevent one from remembering. God’s remembrance is not done by the eyes. However, the Honorable the Exalted God has likened those who refute the Mastery of Ali ibn Abi Talib (s) to the blind since the words of the Prophet (s) were hard for them to bear and they could not listen to them.’Then Al-Ma’mun said, ‘How Excellent! You have relieved me. May God grant you relief.’”

Certes, Allah, exalté soit-Il, a créé le Trône, l'eau et les anges avant la création des cieux et de la terre. Les anges se référaient à eux-mêmes, au Trône et à l'eau pour témoigner de la grandeur d'Allah. Ensuite, Il a élevé le Trône par Sa puissance, l'a transporté et l'a placé au-dessus des sept cieux. Ensuite, Il a créé les cieux et la terre en six jours, tout en étant établi sur Son Trône, capable de les créer en un instant, mais Il les a créés en six jours pour montrer aux anges ce qu'Il en ferait par la suite, afin qu'ils témoignent de Sa capacité à créer progressivement. Allah n'a pas créé le Trône par besoin, car Il est indépendant du Trône et de toute Sa création. Il n'est pas limité par l'espace du Trône, car Il n'est pas un corps. Il est élevé au-dessus de toute description, Son pouvoir de création étant immense. Quant à Sa parole: "afin de vous éprouver, lequel de vous agit le mieux", cela signifie qu'Allah a créé Ses créatures pour les tester dans l'accomplissement de Ses commandements et de Son adoration, non pas pour les mettre à l'épreuve, car Il sait tout. Maʾmūn a dit: "Tu m'as soulagé, ô Abū al-Ḥasan." Que Dieu te soulage également. Puis il lui demanda: "Ô fils du Messager d'Allah, quelle est la signification de la parole d'Allah, le Majestueux: 'Ceux dont les regards étaient voilés de Mon rappel, et qui étaient incapables de M'entendre'?" Il répondit: "Le voile des yeux n'empêche pas le rappel, car le rappel n'est pas vu par les yeux. Allah a comparé les mécréants à des aveugles pour avoir rejeté les paroles du Prophète sans pouvoir les entendre." Maʾmūn dit: "Tu m'as soulagé, ô Abū al-Ḥasan." Que Dieu te soulage également.

11-34 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Hamdan ibn Soleiman, “I wrote to Al-Ridha (s) and asked him (s) about whether the deeds of the servants were created or not. The Imam (s) wrote back, “In God’s Knowledge, the deeds of the servants were destined two-thousand years before the Creation of Adam.”

Le Rida (paix soit sur lui) a répondu: Les actions des serviteurs sont prédestinées dans la connaissance de Dieu le Très Haut avant la création des serviteurs de deux mille ans.

11-35 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ali ibn Ibrahim ibn Hashem, on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of the Commander of the Faithful that God’s Prophet (s) said, “God will not bring to the Pool anyone who does not believe in my Pool. God will not let anyone who does not believe in my intercession to benefit from it.” Then theProphet (s) said, “My intercession applies to those of my nation who commit major sins. As for the good doers, they do not even deserve to be questioned.”Al-Hussein ibn Khalid added, “I asked Al-Ridha (s), ‘O son of the Prophet of God! What does the following Words of the Honorable the Exalted ‘…and they offer no intercession except for those who are acceptable…’ mean?’”Then the Imam (s) said, “This means that they will not intercede on behalf of anyone unless God accepts their religion.”The author said, “A believer is one whose good deeds make him happy and whose bad deeds make him upset since the Prophet (s) said, “Anyone whose good deeds pleases him and whose evil deeds upsets him is a believer. Whenever he gets upset about his bad deeds he becomes sorry. Becoming sorry is the same as repenting. One who repents deserves intercession and forgiveness. Whoever does not get upset about his evil deeds is not a believer. One who is not a believer does not deserve my intercession, since God does not accept his religion.”

L'auteur a dit: Le croyant est celui dont les bonnes actions le réjouissent et les mauvaises le chagrinent, selon la parole du Prophète, que la prière et la paix de Dieu soient sur lui: "Celui dont les bonnes actions le réjouissent et les mauvaises le chagrinent est un croyant. Et quand une mauvaise action le chagrine, il en éprouve du regret. Le regret est une repentance, et le repentant mérite l'intercession et le pardon. Celui dont les mauvaises actions ne le chagrinent pas n'est pas un croyant, et s'il n'est pas croyant, il ne mérite pas l'intercession, car Dieu n'agrée pas sa religion."

11-36 Muhammad ibn Al-Qasim - the interpreter - may God be pleased with him - narrated that Yusuf ibn Muhammad ibn Ziyad and Ali ibn Muhammad ibn Sayyar quoted on the authority of their fathers, on the authority of Al-Hassan ibn Ali (s), on the authority of his father Ali ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of his father Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s) that Ali ibn Al-Hussein (s) said, “The Honorable the Exalted God’s words ‘…Who has made the Earth your couch, and the heavens your canopy…’ mean that God has made the Earth suitable for your body and according to your nature. He has neither made it too hot to burn you, nor did He make it too cold in which to freeze. The winds do not smell so good that you get a headache, neither are they so bad-smelling to be bothersome to you. The Earth is not as soft as water in which to drown, and not so hard that you could not build your houses on or dig your graves in it. The Honorable the Exalted God has made the Earth hard enough to benefit you and for you to be able to build your houses upon it and dig your graves in it. This is the sense in which ‘He has made theEarth your couch.’ Then the Honorable the Exalted God said, ‘and the heavens your canopy…’ Here canopy means ‘a covering’ or a ‘roof.’ A roof which God has made its Sun, Moon and the stars move in their orbits for your benefit.Then the Honorable the Exalted God said, ‘…and sent down rain from the heavens…’ This means that God sent down rain from the sky so that it can reach the mountains, the hills, and the valleys. God sent down water in various forms - rain, sleet, snow, hail so that the Earth could take it in. God did not sent down the water at once, as that would destroy the land, the trees, the fruits, and the harvest. Then the Honorable the Exalted God said, ‘…and brought forth therewith Fruits for your sustenance…’ This means that God has established what grows out of the Earth as your sustenance. ‘…Then set not up rivals onto Allah when ye know (the truth)’ meaning not to set up idols as rivals for God which neither have any intellect, nor do they hear, see or are able to do anything. You know well that these idols cannot grant you the many blessings which your Lord - the Blessed the Sublime - has bestowed upon you.

Il l'a rendue compatible avec vos natures, en harmonie avec vos corps, sans la rendre extrêmement chaude pour vous brûler, ni extrêmement froide pour vous geler, ni avec des vents trop forts pour vous briser, ni trop douce comme l'eau pour vous noyer, ni trop rigide pour vous empêcher de construire vos maisons et vos tombes. Mais Il a placé en elle des éléments dont vous bénéficiez, sur lesquels vos corps et vos constructions reposent, et a mis en elle des éléments qui servent vos maisons, vos tombes et beaucoup de vos besoins. C'est ainsi qu'Il a fait de la terre un lieu de repos pour vous, puis Il a dit: "Et le ciel un édifice", un toit protégé au-dessus de vous, dans lequel Il fait circuler le soleil, la lune et les étoiles pour votre bénéfice. Puis Il a dit, exalté soit-Il: "Et Il a fait descendre de la pluie du ciel", signifiant la pluie qu'Il fait descendre des hauteurs pour atteindre vos montagnes, collines, vallées et plaines. Ensuite, Il la disperse en fines gouttelettes, en averses, en bruines et en rosée pour que vos terres puissent l'absorber. Il n'a pas fait de cette pluie une seule chute qui pourrait corrompre vos terres, vos arbres, vos cultures et vos fruits. Puis Il a dit, exalté soit-Il: "Et Il fait sortir de vos vergers des fruits comme une subsistance pour vous", signifiant ce qu'Il fait sortir de la terre comme subsistance pour vous. "Ne donnez donc pas à Allah des égaux", c'est-à-dire des idoles et des semblables parmi les statues qui ne raisonnent pas, n'entendent pas, ne voient pas et ne peuvent rien, alors que vous savez qu'elles ne peuvent rien de ces grandes bénédictions que votre Seigneur, béni et exalté soit-Il, vous a accordées.

11-37 Muhammad ibn Ahmad al-Sinani - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority Sahl ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Imam Ali ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of his father Ali ibn Musa Al-Ridha (s), “One day Abu Hanifeh left As-Sadiq (s) and encountered Musa ibn Ja’far (s) along the way and asked him, “O young man! Who commits sins?” Musa ibn Ja’far (s) replied, “There are only three cases to consider. It is either done by the Sublime God which is not the case since it is not at all proper for The Gracious to punish His servants for things they have not done. The second case to consider is that the sin is committed by both the Honorable the Exalted God and the servant. But it is not proper for a Powerful partner to oppress a weak partner. The last possibility is that the servants commit sins. That is the case. Then if the Sublime God punishes him it is due to the sins he has committed, and if God forgives him it is due to His Munificence.”

Abu Hanifa est sorti un jour de chez As-Sadiq et Musa ibn Ja'far, que la paix soit sur eux, l'a rencontré et lui a dit: "Ô jeune homme, de qui est le péché ?" Il a répondu: "Il ne peut y avoir trois possibilités: soit c'est de la part d'Allah, Le Tout-Puissant, et non de sa part, car il n'est pas convenable pour Le Généreux de punir Son serviteur pour ce qu'il n'a pas acquis. Soit c'est de la part d'Allah et du serviteur, alors il n'est pas approprié pour l'associé fort de faire du tort à l'associé faible. Soit c'est du serviteur et de lui-même, donc s'Il le punit, c'est pour son péché, et s'Il lui pardonne, c'est par Sa générosité et Sa présence."

11-38 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Al-Hassan Al-Ta’eequoted on the authority of Abu Sa’eed Sahl ibn Ziyad al-Adami al-Razi, on the authority of Ali ibn Ja’far al-Kufi that he had heard the following from his Master Ali ibn Muhammad (s), on the authority of his father (s), on the authority of his father Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s). The same was narrated by Muhammad ibn Umar al-Hafiz al-Baghdadi who narrated that Abul Qasim Ishaq ibn Ja’far Al-Alawi quoted on the authority of Abi Ja’far ibn Muhammad ibn Ali, on the authority of Soleiman ibn Muhammad al-Qurashi, on the authority of Isma’il ibn Abi Ziyad, on the authority of Ja’far ibn Muhammad (s), on the authority of his father (s), on the authority of his grandfather Ali ibn Al-Hussein (s), on the authority of Ali (s). The same tradition was narrated by Abul Hussein Muhammad ibn Ibrahim Ishaq al-Farsi al-Aza’emi who quoted on the authority of Abu Sa’eed Ahmad ibn Muhammad ibn Romayh an-Nasawi at Gorgan, on the authority of Abdul Aziz ibn Ishaq ibn Ja’far at Baghdad, on the authority of Abdul Wahhab ibn Isa al-Marwazi, on the authority of Al-Hassan ibn Ali ibn Muhammad al-Balawi, on the authority of Muhammad ibn Abdullah ibn Nujayh, on the authority of his father, on the authority of Ja’far ibn Muhammad (s), on the authority of his father (s), on the authority of his grandfather (s), on the authority of his father (s). The same tradition was narrated by Al-Hassan ibn Ali al-Sokkari who quoted on the authority of Muhammad ibn Zakariya al-Jowhari, on the authority of Al-Abbas ibn Bakkar al-Dhabiy, on the authority of Abu Bakr al-Hothali, on the authority of Ikremah, on the authority of Ibn Abbas, “When the Commander of the Faithful Ali ibn Abi Talib (s) returned from the Siffin Battle, one of the elders who had seen the events in the battle with him stood up and said, ‘O Commander of the Faithful! Let us know if our course was destined by the Sublime God and by His Power?’” Al-Ridha (s) has also narrated in another tradition on the authority of his forefathers, on the authority of Ali ibn Al-Hussein ibn Ali (s), “A man from Iraq went to the Commander of the Faithful (s) and said, ‘Let me know if our departure from Sham has been destined by the Sublime God and by His Power?’ The Commander of the Faithful (s) replied, ‘O old man! Yes. By God, you did not climb any hills and did not go down any valleys except through God’s destiny and by His Power.’ Then theold man said, ‘O Commander of the Faithful! Do my sufferings then have any rewards?’ Imam Ali ibn Abi Talib (s) told him, ‘O old man! Wait a moment! It seems that you have thought that what I meant by God’s destiny was that it was a certainty. If so there would be no reward or punishment, no admonishing or advice, nor any Divine Promises. Then a sinner could not be blamed, and a good-doer will not deserve to be praised. Then a good-doer would even deserve to be blamed more than a sinner does. This is what the idol worshippers, the enemies of the Merciful God, the Qadarites and the Magi (Zoroastrians) in this nation say. O old man! The Sublime God has made the people responsible. However, the people are free to choose. He has admonished them but He has only warned them. He has granted a great reward for the very minute good deeds. One who disobeys does not defeat God. One who obeys Him is not forced to do so. God has not created the heavens and the Earth without a purpose, ‘Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe be to the Unbelievers because of the Fire (of Hell)!’ “The narrator added, “As the old man was standing up he recited the following,‘You are the Leader through whose obedience we hope to be saved by the Merciful on the Day of Saving (Resurrection). You clarified for us that part of the religion which was vague for us. May God grant you a good reward! There are no excuses for doing any wicked deeds which I do - Acts of corruption and disobedience. No! No! I never think that Him who has admonished against doing evil Himself forces one to do evil. You will be serving Satan if you ever think so. God does not like it. He does not want corruption. He has never allowed animosity with and oppressively killing God’s Friend. How could He - the Owner of Both Thrones - have done so while His tradition has itself clearly declared this.’”The author of this book (Sheikh Sadooq) said, “Muhammad ibn Umar Al-Hafiz has only included the first two couplets at the end of this tradition.”

Lorsque l'Imam Ali ibn Abi Talib (sur lui soit la paix) est revenu de Siffin, un vieil homme qui avait participé à la bataille s'est approché de lui et lui a demandé des informations sur leur expédition vers les gens de Sham. Ali lui a répondu que tout ce qui leur est arrivé était par la volonté et le décret de Dieu. Le vieil homme a alors dit qu'il espérait récolter des récompenses de Dieu pour ses actions. Ali lui a répondu en expliquant la croyance en la prédestination et en affirmant que les récompenses et les châtiments sont justes, et que Dieu n'oblige pas Ses créatures à pécher ni à faire le bien. Il a souligné que la responsabilité incombe à l'individu et que Dieu n'a pas créé les cieux et la terre en vain. Ali a ensuite mentionné des versets poétiques.

11-39 Abu Mansoor Ahmad ibn Ibrahim ibn Bakr al-Khori in Neishaboor narrated that Abu Ishaq Ibrahim ibn Muhammad ibn Marwan al-Khori quoted on the authority of Ja’far ibn Muhammad ibn Ziyad - the Khori jurisprudent in Neishaboor, on the authority of Ahmad ibn Abdullah Al-Joybari ash-Sheybani, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) said, “Indeed the Honorable the Exalted God has destined the destiny and plotted the plans two-thousand years before the Creation of Adam.”

Certes, Allah, le Puissant et Majestueux, a prédestiné les décrets et a ordonné les mesures avant de créer Adam de deux mille ans.

11-40 Abu Abdullah Al-Hussein ibn Muhammad al-Ashnani Ar-Razi al-Adl in Balkh narrated that Ali ibn Mehrayat al-Qazvini quoted on the authority of Dawood ibn Soleiman al-Farra’, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of Al-Hussein ibn Ali (s), “A Jew asked the Commander of the Faithful Ali ibn Abi Talib (s): Let me know what is it that God does not have? What is it that is not with God? What is it that God does not know?”Ali (s) said, “What God does not know is what you Jews say, ‘Uzair (Ezra) is the son of God!’ God does not know of any sons for Himself. And about what you said regarding what is not with God, you should know that it is ‘oppression to the servants’. And regarding what you said about what God does not have, you should know that it is any partners.” The Jew said, “I bear witness that there is no god but God and I bear witness that Muhammad is the Messenger of God.”

Le contenu principal du hadith met en lumière une discussion entre Ali ibn Abi Talib (que la paix soit sur lui) et un juif, où Ali explique les concepts de l'unicité d'Allah, de Sa connaissance et de l'absence d'injustice de Sa part envers Ses serviteurs. Le juif finit par attester de l'unicité d'Allah et de la prophétie de Muhammad (paix et bénédictions soient sur lui).

11-41 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ibrahim ibn Hashem quoted on the authority of Ahmad ibn Soleiman, “A man asked Abul Hassan (s) while he (s) was performing the circumambulations (around the Kaaba), ‘Please tell me about the munificent.’ The Imam (s) said, ‘There are two sides to your question. If you are asking about the creatures, then a munificent servant is one who performs the obligatory deeds, while a miser is someone who is miserly in performing what the Sublime God has made incumbent upon him. Butif you are asking about the Creator you should know that He is the Munificent whether He gives or not. That is because if He grants something to His servant, He has granted him what does not belong to him, and if He holds something back from His servant, that servant has no rights to it.’”

11-42 Al-Hussein ibn Ibrahim ibn Ahmad al-Mu’addib - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father (s), “The Commander of the Faithful (s) said, ‘I heard God’s Prophet (s) say that the Exalted the Magnificent God said, ‘Whoever is not pleased with My Verdict, and whoever does not believe in My Destiny should adopt another god for himself.’ The Prophet of God (s) has said, ‘There is some good for the believer in all of the Honorable the Exalted God’s Verdicts.’”

Celui qui n'est pas satisfait de Mon décret et ne croit pas en Ma prédestination, qu'il cherche un autre dieu que Moi. Et dans chaque décret d'Allah, il y a une bénédiction pour le croyant.

11-43 Al-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Abu Zakwan, on the authority of Ibrahim ibn Al-Abbas, “I heard someone ask Al-Ridha (s), ‘Does God ever order the servants to do what is beyond their ability to do?’ The Imam (s) replied, ‘He is more Just than to do that.’ The man asked, ‘Are they able to do whatever they wish?’ The Imam (s) replied, ‘They are weaker than that.’”

Il (al-Rida) a répondu: "Oui".

11-44 Abul Hassan Muhammad ibn Amr ibn Ali al-Basri narrated that Abul Hassan Ali ibn Al-Hassan ibn al-Maythami quoted on the authority of Abul Hassan Ali ibn Amr ibn Mehrawayh al-Qazvini, on the authority of Abu Ahmad al-Qadhi, on the authority of Abul Hassan Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Abi Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of his father Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s), “Deeds are ranked into three groups: the incumbent ones, the noble ones and the acts of disobedience. The incumbent deeds are done based on God’s orders andaccording to His Pleasure, Verdict, Destiny, Volition and Knowledge. The noble deeds are not done according to God’s orders. However, they are done subject to His Pleasure, Verdict, Destiny, Volition and Knowledge. And the acts of disobedience are not done according His orders. However, they are done subject to His Verdict, Destiny, Volition and Knowledge. God will punish us for doing such deeds.”

Les actions sont basées sur trois états: les obligations, les actes méritoires et les péchés. Quant aux obligations, elles sont par l'ordre de Dieu Très Haut, par le contentement de Dieu, par Son décret, Son destin, Sa volonté et Sa connaissance. Quant aux actes méritoires, ils ne sont pas par l'ordre de Dieu, mais par Son contentement, Son décret, Son destin, Sa volonté et Sa connaissance. Quant aux péchés, ils ne sont pas par l'ordre de Dieu, mais par Son décret, Son destin, Sa volonté et Sa connaissance, puis Il châtie pour eux.

11-45 Ahmad ibn Ibrahim ibn Harun al-Fami in the Kufa Mosque narrated that Muhammad ibn Abdullah ibn Ja’far al-Himyari quoted on the authority of his father, on the authority of Ibrahim ibn Hashem, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid that he told Abil Hassan Ali ibn Musa Al-Ridha (s), “O son of the Prophet of God! People ascribe belief in likening (The act of comparing similarities, comparison) and predestination to us due to the traditions narrated on the authority of your forefathers - the Immaculate Imams (s) in this regard.” The Imam (s) said, “O Khalid! Let me know whether there are more traditions on this issue narrated on the authority of my forefathers - the Immaculate Imams (s) or on the authority of God’s Prophet (s)?” I replied, “Of course, there are more narrated on the authority of God’s Prophet (s).” The Imam (s) said, “Then it must be said that God’s Prophet (s) believed in likening and predestination.” I said, “They believe that God’s Prophet (s) has not said any of them.” The Imam (s) said, “Then they must say that my forefathers - the Immaculate Imams (s) have not said them either. Rather, they have ascribed lies to them.” The Imam (s) then added, “Whoever believes in likening and predestination is a pagan polytheist. We are not associated with them in this world or in the Hereafter. O son of Khalid! The exaggerators who have underestimated the Majesty of God have falsely shown us as having approved of predestination and likening. Whoever likes them is our enemy. Whoever is their enemy is our friend. Whoever establishes ties of friendship with them has established ties of animosity with us. And whoever establishes animosity with them has established friendship with us. Whoever establishes ties with them has cut off ties from us, and whoever cuts off ties from them has established ties with us. Whoever treats them badly has been kind to us, and whoever treats them kindly has mistreated us. Whoever honors them has insulted us, and whoever insults them has honored us. Whoever accepts them and what they say has rejected us, and whoever rejects them has accepted us. Whoever iskind to them has been unkind to us, and whoever is unkind to them has been kind to us. Whoever acknowledges them has denounced us, and whoever denounces them has acknowledged us. Whoever grants them something has deprived us, and whoever deprives them of something has indeed granted it to us. O son of Khalid! Whoever is one of our followers should not choose a friend or companion for himself from amongst them.”

11-46 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Hussein ibn Muhammad ibn A’mir quoted on the authority of al-Mo’alla ibn Muhammad al-Basri, on the authority of Al-Hassan ibn Ali al-Washsha’, “I asked Abil Hassan Al-Ridha (s), ‘Has God authorized the servants regarding the affairs?’ The Imam (s) replied, ‘He is Exalted High above that.’ Then I asked the Imam |(s), ‘Has God predestined them to do acts of disobedience?’ The Imam (s) replied, ‘God is Just and Wise High above that.’ Then the Imam (s) added, ‘The Honorable the Exalted God said, ‘O son of Adam! I deserve that your good deeds be ascribed to Me. You deserve that your wicked deeds be ascribed to you. You do acts of disobedience using the power which I have established in you.’”

J'ai demandé: "Ô Allah, as-tu délégué l'autorité aux êtres humains?" Il a répondu: "Allah est plus puissant que cela." J'ai dit: "Alors, les oblige-t-Il à commettre des péchés?" Il a répondu: "Allah est plus juste et plus sage que cela." Puis il a dit: "Allah, le Très-Haut, a dit: 'Ô fils d'Adam, Je suis plus digne de tes bonnes actions que toi, et tu es plus digne de tes mauvaises actions que Moi. Tu commets des péchés avec la force que J'ai placée en toi.'"

11-47 Muhammad ibn Ibrahim ibn Ishaq al-Mu’addib - may God be pleased with him - narrated that Ahmad ibn Ali Al-Ansari quoted on the authority of Abdul Salam ibn Salih al-Harawi, “Do not give any alms-tax and do not accept the testimony of whoever believes in predestination. In fact, the Sublime God never burdens anyone with more than he can bear, and never forces anyone to do what is beyond his power. ‘…Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear the burden of another…’”

Celui qui affirme le déterminisme (al-jabr), ne lui donnez pas de l'aumône (zakat) et ne prenez pas son témoignage. Certes, Allah, exalté et glorifié soit-Il, n'impose à une âme que ce qu'elle peut supporter, et ne lui impose pas ce qui dépasse ses capacités. Chaque âme récolte ce qu'elle a semé, et nul ne portera le fardeau d'un autre.

11-48 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Khalid al-Barqi, on the authority of his father, on the authority of Soleiman ibn Ja’far al-Ja’fari that there was talk of predestination and authorization in the presence of Abil Hassan Al-Ridha (s). He (s) said, “Do you want me to teach you something on this issue so that you never have any differences with each other and can defeat anyone who argues with you about them?” We said, “If you please.” The Imam (s) said, “The Sublime God will not be worshipped bycompulsion. He will not be disobeyed through being overcome. He has not left His servants alone in His Dominion. He is the Owner of whatever they possess. He is Powerful over whatever He has empowered them to do. If the servants decide to obey Him, God will not prevent them from doing so. If the servants decide to disobey Him, He will prevent them from doing so if He wills. But if He does not do so, and they do their acts of disobedience, it is not Him who has made them commit sins.” Then the Imam (s) added, “Whoever adheres to the limits set by these words will never be defeated in any opposing arguments.”

Il a été mentionné en sa présence le destin (al-jabr) et la délégation (at-tafwid), alors il a dit: "Ne devrais-je pas vous donner en cela un principe sur lequel vous ne divergerez pas et sur lequel personne ne vous contestera, sauf si vous le brisez?" Nous avons dit: "Si tu le vois ainsi." Il a dit: "Certes, Dieu, exalté soit-Il, n'oblige pas par la contrainte, n'opprime pas par la prédominance et n'abandonne pas Ses serviteurs dans Son royaume, Il est le Maître de ce qu'Il leur a donné en possession et le Tout-Puissant sur ce qu'ils sont capables de faire. Si les serviteurs obéissent à Son commandement, Dieu ne le leur interdira pas et ne les empêchera pas. Mais s'ils désobéissent à Son commandement et qu'Il veut intervenir entre eux et cela, Il le fera. Et s'Il n'intervient pas et qu'ils le font, ce n'est pas Lui qui les a poussés à le faire." Puis il a dit: "Celui qui respecte les limites de ces paroles a débattu avec celui qui les a contredites."

11-49 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti told Abil Hassan Al-Ridha (s) said, “Some of the Shiites believe in being forced while others believe in free will.” The Imam (s) told me, “Take this down. The Sublime God has said, ‘O son of Adam! It is with my will that you are such a being that you will for yourself whatever you wish, and it is with my power that you carry out the duties which I have prescribed for you, and it is with my bounty that you find the strength to disobey Me. I made you hearing, seeing and strong. Whatever good comes to you is from Me, and whatever evil strikes you is from yourself. That is because I deserve more to be ascribed your virtues to, and you deserve more to be ascribed your vices to. ‘He cannot be questioned for His acts, but they will be questioned (for theirs).’ I have established an order in everything you want.’”

J'ai dit : "Certains parmi nos compagnons soutiennent le destin inéluctable (al-jabr) et d'autres soutiennent le libre arbitre (al-istita'a)." Il m'a répondu : "Écris : Allah, Tabaraka wa Ta'ala, dit : 'Ô fils d'Adam, tu es celui qui agit selon Ma volonté, tu es libre de choisir pour toi-même ce que tu veux. Par Ma puissance, tu accomplis Mes obligations, et par Mes bienfaits, tu es fort pour désobéir. Je t'ai rendu capable d'entendre et de voir, fort et puissant. Tout bien qui t'atteint vient de Moi, et tout mal qui t'atteint vient de toi. C'est parce que Je suis plus digne de tes bonnes actions que toi-même, et tu es plus digne de tes mauvaises actions que Moi. Je ne suis pas interrogé sur ce que Je fais, alors qu'eux le sont. J'ai donc décidé pour toi tout ce que tu désires.'"

11-50 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Yaqoob al-Kolayni quoted on the authority of Ali ibn Muhammad - known as Al’lan, on the authority of Muhammad ibn Isa, on the authority of Al-Hussein ibn Khalid that Abil Hassan Al-Ridha (s) said, “May God bestow upon you knowledge of the good! Know that the Blessed the Sublime God is eternal. Eternity is that attribute which guides the wise to know that there was nothing before Him in eternity, nor is there anything eternal along with Him. That this attribute is a miraculous one has come to light from the acknowledgement by the common folks that there is nothing before God, with God or after Him. At the same time, it invalidates the belief that there was something before or along with Him. Had there beensomething eternal along with Him, He would not have been the Creator of that thing. If it was along with Him, how then could He have been its creator? Had there been something existing before Him, then that thing might have been His creator because of its existing earlier than Him.The Blessed the Sublime God has ascribed certain names to Himself. When He created His creatures, He enabled them to worship Him and told His creatures to call Him by those names. He called Himself All-Hearing, All-Seeing, All-Powerful, Guarding, Standing, Manifest, Hidden, Subtle, All-Aware, Powerful, Majestic, Wise, the All-Knowing and other similar names. When the animosity-mongers who speak lies heard us mention such names and that there is nothing similar to Him, and that none of the creatures are like onto Him they began to speak out. They said, “When you say that there is nothing like onto Him and nothing is similar to Him, then how come you also use those beautiful names for yourselves? This is a proof that you are similar to Him in all conditions or in some conditions because of having the same beautiful names.” It is said to them that the Blessed the Sublime God has named His servants with some of His own names but with differences in meaning. A name may have two different meanings. The proof of this is simply what is popular amongst the people. This is the same way that the Honorable the Exalted God has addressed the people. He has spoken to them by means of things that they understand so that they will have no excuse in their misdeeds.A man is sometimes called a dog, a donkey, a bull, a lion, sweet or bitter. All these are used with a meaning different from their true meaning since they are not used in their original meaning. Man is not a lion or a dog. May God have Mercy upon you! Please pay close attention to this.The Honorable the Exalted God is called All-Aware. This does not mean that He has created knowledge. It does not mean that with His knowledge of things He knows things and He uses this knowledge to preserve His future commands and the process of creating what He creates, and destroying what He destroys and without such knowledge He would have been weak and ignorant.We see that people of knowledge among the people are called knowledgeable because of having some created knowledge, which they did not have at some time before. Perhaps such knowledge may go away from them and they become ignorant.God is called All-Knowing because He is not ignorant of anything. Thus, the Creator and the creatures are both called knowing, but the meaning is different as you have noticed.Our Lord is called All-Hearing. However, this it is not through a body part on Him with which He could hear the sound but could not see as is the case with us. We cannot see with the part with which we hear. However, the Honorable the Exalted God has told us that no sound is hidden from Him. His hearing is not limited as it is in our case. Here again the name hearing is used in both cases, but its meaning is different. He is also All-Seeing in the same way. That is He is seeing not through an organ unlike us. We see using a body part with which we cannot do anything else. However, God is All-Seeing but not by looking at any object. Again the same name is used in both cases, but its meaning is different.God is said to be Standing but not in the sense of standing in an upright position on the legs as is the case with other things. When He says that He is Standing it means that He is the Guardian. This is like saying that a man is standing behind our affairs. The Honorable the Exalted God is Standing behind every soul regarding what it gains. As used by people the word standing also has meanings like remaining and sufficing. As you may say to a man, ‘Stand up over the affairs of so and so’ which means deal with them in a sufficient manner. Standing for us means that we stand on our legs. Therefore, the name is similar but its meaning is different.The name al-Latif, meaning ‘the Subtle’ is not in the sense of smallness or being infinitesimal, but it is in the rarity and hard to perceive nature of things. As an example it may be said, ‘It has become very delicate for me and that so and so is very delicate in his manners and dealings.’ This means that it is profound for the intellect and it is very difficult to understand. It has become so delicate that even one’s imagination cannot perceive it. The Blessed the Sublime God is far more Subtle than to be comprehended through definitions or be limited by an attribute in the way we are subtle, small and delicate. Names are the same but different in meaning.The name al-Khabir, meaning ‘All-Aware’, is for One Who knows all things completely but not by means of gaining experience and learningfrom the past as if were it not for this experience he would know nothing. One without any experience and training is an ignorant person. The Sublime God is always All-Aware of what He has created. The people who are well are those people who are learning to overcome their ignorance. Thus names are the same but again, they differ in meaning.The name al-Zahir meaning ‘clear and conspicuous’ is not because of Him being over and on top of all things or sitting on the topmost part of them, but it is because of His Domination and having power over all things. An example of this is when a person says, ‘I overcame my enemies or that God granted me victory over my enemies.’ In this case, there is a report of the failure and victory. Thus this shows God’s Domination over all things.Another example is that His Existence is clear for those who want (to know) Him. Nothing is hidden from Him and He is the guardian of all that can be seen. Whose existence can then be clearer than that of the Sublime God? Wherever you are you will see His creatures. Even within your own self there is enough of His Creation. However, for us our existence is what is apparent and has limits. Therefore the names are the same, but their meaning differs.The name al-Batin, means ‘the Hidden.’ This is not in the sense of being inside of things by means of diving in, or by other means. Rather it is in the sense of His dealing with, having knowledge of, preserving and regulating the internal aspect of all things. As one may say, “I tried to find the inside to learn and discover the secrets.” Hidden for us is what is unseen and covered. In this case again the names are the same but they differ in meaning.The name al-Qahir, means ‘the Subduer.’ It is not in the sense of plotting, using certain devices and speaking attractive words or cunning means as some people subdue each other. The victorious among the people may become subdued and vice versa. For the Blessed the Sublime God all the creatures are weak. Due to the absence of obstacles in what He wills about them, it only takes less than a blinking of the eye to say it Be and it is. ‘We but say the word, ‘Be’, and it is.’ Subduing in our case is how I mentioned and explained. Thus names are alike but their meanings differ. That is the case for all the names, although we have not mentioned all of them. We will suffice with this for learning purposes. May the Honorable the Exalted God be your helper and our helper in the matters of guidance and success.”

Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaaq a rapporté: Muhammad ibn Ya'qoub al-Kulayni nous a informés, qui a dit: Ali ibn Muhammad al-Ma'ruf Bialan nous a rapporté, de Muhammad ibn Isa, de Al-Husayn ibn Khalid, de Abi al-Hasan ar-Rida (que la paix soit sur lui) a dit: "Sache que Dieu t'a enseigné que Dieu, exalté et glorifié soit-Il, est éternel. L'éternité est une qualité qui indique à l'intellect qu'il n'y a rien avant Lui et rien avec Lui dans Sa permanence. Il nous est apparu, par l'acceptation générale, un miracle de la nature de Sa qualité, qu'il n'y a rien avant Dieu et rien avec Dieu dans Son existence. Ainsi, il est invalide de prétendre qu'il y avait quelque chose avant Lui ou avec Lui dans Son existence, car il n'a cessé d'exister avec cela. Comment pourrait-Il être le Créateur de celui avec qui Il a toujours existé? Et si quelque chose était avant Lui, cette chose serait la première, pas Lui, et la première serait plus apte à être le Créateur de la deuxième. Puis Il se décrit Lui-même, exalté et glorifié soit-Il, avec des noms qu'Il a appelés Ses créatures lorsqu'Il les a créées, les a fait adorer et les a mis à l'épreuve, jusqu'à ce qu'ils L'invoquent par ces noms. Il s'est ainsi nommé Lui-même Audient, Clairvoyant, Tout-Puissant, Contraignant, Vivant, Subsistant, Doux, Bien Informé, Puissant, Glorieux, Sage, Omniscient, et d'autres noms similaires. Lorsque les exagérateurs et les menteurs ont vu cela parmi Ses noms, et qu'ils nous ont entendus parler de Dieu en disant qu'il n'y a rien de semblable à Lui et rien de Sa création dans Sa condition, ils ont demandé: 'Informez-nous, puisque vous prétendez qu'il n'y a rien de semblable à Dieu et rien de comparable à Lui, comment pouvez-vous alors Lui attribuer tous Ses beaux noms? Car en les nommant tous, cela indique que vous êtes semblables à Lui dans tous Ses attributs ou certains d'entre eux, mais pas d'autres.' Alors il leur a été dit: 'Certes, Dieu, exalté et glorifié soit-Il, a imposé à Ses serviteurs des noms parmi Ses noms, avec des significations différentes, de la même manière qu'un seul nom peut contenir deux significations différentes. La preuve en est que les gens acceptent ce qui est approprié pour eux, ce qui est acceptable, et c'est ce par quoi Dieu a adressé Ses créatures, leur parlant selon leur compréhension, afin d'avoir une preuve contre eux pour avoir négligé ce qu'ils ont négligé. Il est parfois dit à un homme qu'il est un chien, un âne, un taureau, un ivrogne, une sangsue, ou un lion, tout cela étant contraire à sa nature, car les noms ne correspondent pas à leurs significations sur lesquelles ils sont basés. L'homme n'est ni un lion ni un chien, alors comprends cela, que Dieu ait pitié de toi. Dieu est appelé Omniscient sans qu'Il ait besoin d'apprendre quelque chose de nouveau, car Il connaît toutes choses, et Il se sert de cette connaissance pour préserver ce qui va se produire dans le futur, et pour raconter ce qui a été créé et détruit parmi Sa création, ce qui serait impossible sans cette connaissance. Les savants de la création ont été appelés savants en raison d'une connaissance nouvellement acquise, car avant cela, ils étaient ignorants, et parfois la connaissance leur échappe concernant les choses, et ils retournent à l'ignorance. Dieu est appelé Omniscient car Il n'ignore rien, ayant réuni le Créateur et la créature sous le nom de la connaissance, bien que la signification soit différente de