Sur diverses traditions de l'Imam Ali Ibn Musa al-Ridha (que la paix soit sur lui)

28-3 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Hussein ibn Muhammad ibn Aamir 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), ‘Will the Earth be left without a Divine Leader?’ The Imam (s) said, ‘No.’ I said, ‘It has been narrated for us that it will not be left without one. Otherwise God deals hard with the servants.’ The Imam (s) said, ‘It will not be left without a Divine Leader, otherwise it will take in all its residents.”

"Est-ce que la terre peut subsister sans Imam?" Il a répondu: "Non." J'ai dit: "Nous avons entendu dire qu'elle ne subsistera que si Allah se met en colère contre Ses serviteurs." Il a dit: "Elle ne subsistera alors pas, elle s'effondrera."

28-4 (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 Al-Hassan ibn Ali al-Zaytooni and Muhammad ibn Ahmad ibn Abi Qatada, on the authority of Ahmad ibn Hilal, on the authority of Sa’eed ibn Soleiman, on the authority of Soleiman ibn Ja’far al-Ja’fari, “I asked Al-Ridha (s), ‘Will the Earth be left without a Proof?’ The Imam (s) said, ‘No. If the Earth is left without a Proof for even a moment, it will take in all its residents.’”

Si la terre était dépourvue d'un seul argument, elle s'effondrerait sur ses habitants.

28-5 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 Abil Hassan Al-Ridha (s), ‘O son of the Prophet of God! What is your opinion about the following tradition narrated on the authority of As-Sadiq (s)? (The traditions says,) When the Riser (s) comes, he (s) will kill the offspring of Al-Hussein’s (s) murderers.’ The Imam (s) said, ‘That is right.’ Then I asked, ‘Then what is the meaning of the following which the Honorable the Exalted God says? ‘…Every soul draws the meed of its acts on none but itself:..’ The Imam (s) said, ‘God is honest in all which He says. However, the offspring of the murderers of Al-Hussein (s) will even be pleased with the deeds of their forefathers. They will be even proud of it. Whoever is pleased with something is like one who has actually performed that deed. If someone gets killed in the East and someone else in the West is pleased that he was killed, then he will be considered to be a partner in that crime in the sight of the Honorable the Exalted God. The Riser (Imam al-Mahdi) (s) will kill them for being pleased with their forefathers’ murders when he (s) rises.’ I asked, ‘What will the Riser (s) who is from you do first when he (s) rises?’ The Imam (s) said, ‘At first he (s) will cut off the hands of the children of Shayba since they are the thieves of the House of God - the Honorable the Exalted.’”

[Contenu principal du hadith traduit]

28-6 Muhammad ibn Ibrahim ibn Ishaq - may God be pleased with him - narrated that Muhammad ibn Ahmad al-Hamdani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father that Abil Hassan Ali ibn Musa Al-Ridha (s) said, “I see my followers when they will not find the third from my progeny. They will be looking for someone to take charge of their affairs, but they will find no one to do so.” I asked, “O son of the Prophet of God! Why?” The Imam (s) said, “That is because their Divine Leader will become absent.” I asked, “Why?” The Imam (s) said, “That is because when he (s) rises with the sword, no one’s pledge of allegiance is binding upon him.”

...qu'il a dit : "Il semble que je suis avec les partisans (Shi'a) lorsqu'ils perdent le troisième de mes descendants et cherchent le pâturage sans le trouver. Je lui ai dit : Pourquoi cela, ô fils du Messager d'Allah ? Il a répondu : Parce que leur Imam sera absent d'eux. J'ai demandé : Pourquoi ? Il a dit : Pour qu'il n'y ait pas de pacte sur son cou lorsqu'il brandit l'épée."

28-7 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Musa ibn Ja’far ibn Abi Ja’far al-Komandani quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdul Aziz ibn al-Mohtadi, on the authority of Al-Ridha (s), “One must only wash the outside of the mouth with soap. The inside of the mouth does not get oily.”

Ali ibn Musa ibn Ja'far ibn Abi Ja'far al-Kamandani nous a informé, de la part de Muhammad ibn Isa, de la part d'Abdul-Aziz ibn al-Muhtadi, de la part de l'Imam Ridâ (que la paix soit sur lui) qui a dit: "Il est permis de se gargariser avec de l'Ushnan en le faisant sortir de la bouche, mais ce qui est à l'intérieur de la bouche ne doit pas être avalé."

28-8 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Ibrahim ibn Hashem and others, on the authority of Safwan ibn Yahya, on the authority of Abil Hassan Al-Ridha (s), “God’s Prophet (s) has admonished against talking with others or answering them while one is busy in the toilet.”

Le Messager d'Allah a interdit à un homme de répondre à quiconque ou de lui parler lorsqu'il est aux toilettes jusqu'à ce qu'il ait terminé.

28-9 The interpreter Muhammad ibn Al-Qasim al-Jurjani known as Abil Hassan - may God be pleased with him - narrated that Ahmad ibn Al-Hassan Al-Husseini quoted on the authority of Al-Hassan ibn Ali (s), on the authority of his father Al-Ridha (s), on the authority of his father Musa ibn Ja’far al-Kadhim (s) that Imam As-Sadiq (s) was asked, “Please describe death for us.” He (s) said, “Death is like a good-scented flower for a believer. He smells it and faints due to its good scent and his pains stop. However, it is like a cobra or scorpion’s bite or even worse for an unbeliever.” Then the Imam (s) was asked, “Some people say that death is harder than being torn into pieces with a saw or scissors, being ground down into powder with stones, or having the eyes grounded in a mill.” The Imam (s) said, “It is so for some of the unbelievers and wrong-doers. Have you not seen any such people suffer? What is even worse than all these punishments is the chastisement of the Hereafter since it is evenharsher than the chastisements in this world.” Others asked, “Then why is it that we see some of the unbelievers die an easier death? They laugh, talk and then die. Some of the believers die in the same way. However, some of the believers and unbelievers experience these calamities at the time of death.” The Imam (s) replied, “The comfort for the believers is the expedition of his rewards. The hardships experienced by a believer at the time of death are in order to cleanse him of his sins, so that he may enter the Hereafter with purity and cleanliness, and deserve to receive eternal rewards without any obstacles in his way. The comfort for an unbeliever at the time of death is to achieve the granting of his rewards for his good deeds so that he may experience nothing, but chastisement when he enters the Hereafter. An unbeliever’s hardship at the time of death is a starting point for his chastisement. This is because God is Just and He does not oppress anyone.”The Imam (s) added, ‘As-Sadiq (s) was asked about the plague. He (s) said, ‘It is God’s punishment for some people and His Mercy upon others.’ He (s) was asked, ‘How could Punishment be Mercy?’ The Imam (s) said, ‘Don’t you know that the Fire of Hell is Punishment for the atheists, but it is God’s Mercy upon the Guardians of Hell?’

On demanda ensuite à al-Sadiq de parler de la peste, il répondit: "Le châtiment d'Allah pour certains et une miséricorde pour d'autres." On lui demanda: "Comment la miséricorde peut-elle être un châtiment?" Il dit: "Ne savez-vous pas que les flammes de l'Enfer sont un châtiment pour les mécréants, et que les trésors de l'Enfer les accompagnent, ce qui est une miséricorde pour eux."

28-10 Ali ibn Ahmad ibn Abdullah ibn Ahmad ibn Abi Abdullah al-Barqi, Muhammad ibn Musa al-Barqi, Muhammad ibn Ali Majiluwayh, Muhammad ibn Ali ibn Hashem and Ali ibn Isa al-Mojawir - may God be pleased with them - narrated that Ali ibn Muhammad Majiluwayh quoted on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of Ahmad ibn Muhammad al-Sayyari, on the authority of Ali ibn Asbat, “I told Al-Ridha (s), ‘There are times when I must know the decree on an issue which arises, but I am in another town where none of your followers are present from whom to ask.’ The Imam (s) said, ‘Go to that town’s jurisprudent and present your question. Act against whatever he decrees since that is the right thing to do.’”

Le contenu principal du hadith est un conseil donné par l'Imam al-Rida (que la paix soit sur lui) à Ali ibn Asbat, l'encourageant à consulter un jurisconsulte local pour obtenir des conseils, et à considérer un avis contraire à celui donné comme potentiellement plus proche de la vérité.

28-11 (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 Abi Abdillah al-Barqi, on the authority of Ali ibn Ayyoub al-Madini, on the authority of Soleiman al-Ja’fari, on the authority of 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,“White hair in front of the head is a good omen, on the side of the face it is a sign of generosity, on the forehead it is a sign of braveness, and on the back of the head it is a bad omen.”

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) a dit: "Les cheveux blancs sur le devant de la tête sont une bénédiction, la générosité sur les tempes, le courage dans les veines du cou et la fermeté dans la nuque."

28-12 Abul Fadhl Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Abu Ali Ahmad ibn Ali Al-Ansari, on the authority of Abul Salt Abdul Salam ibn Salih al-Harawi that he had heard Ali ibn Musa Al-Ridha (s) say, “The Honorable the Exalted God revealed the following to one of His Prophets, ‘When you leave the house in the morning, eat the first thing that you encounter, hide the second thing, accept the third thing, do not disappoint the fourth, and escape from the fifth. At first when he left the house in the morning, he encountered a big black mountain. He said to himself that the Exalted the Magnificent God had ordered him to eat it, and wondered how to do it. He then thought that God would not order him to do what was beyond his power. So he moved towards the mountain. The closer he got to the mountain, the smaller it became. When he finally reached it, it had turned into a small bite to eat. He ate it, and it was really delicious. He continued to go on until he reached a golden pan. He said to himself that God had ordered him to hide it. He dug a ditch, threw the golden pan in the ditch, covered it up with dirt, and started to go on his way again. But then he noticed that the pan was visible out of the ground. He said to himself that he had done what God had ordered him to and continued to go on. Then he suddenly saw a bird being pursued by a falcon trying to hunt it. The falcon was flying around the bird. The Prophet remembered that God had ordered him to accept this one. He opened his sleeve and the bird entered it. The falcon told the Prophet (s), ‘You have caught the prey that I was after for a few days.’ Then he remembered that God had ordered him not to disappoint this one. Then he cut off a piece of the bird’s leg and threw it to the falcon. He continued to go on, and saw a piece of rotten meat. He remembered that God had ordered him to escape from this one, so he escaped from it. When he had returned home he went to sleep, and had a dream. He was told, ‘You performed your mission, and did whatever you were instructed to do. Do you know what the philosophy behind all these issues is?’ He said, ‘No.’ He was told, ‘That mountain was anger. Whenever one gets angry, he does not see himself and does not realize his situation. If he restrains himself, recognizes his position and quenches his anger, the endis like a delicious bite which he eats. The golden pan is indeed man’s good deeds which are better to hide. However, God will make them apparent so that he is adorned by them, and he will receive the reward in the Hereafter. The bird, however, is like a man who advises you, and you should accept his advice. The falcon is like a man who comes to you and asks you to fulfill his needs. You should not disappoint him. The rotten meat is like gossip which you should avoid.’”

28-13 Ahmad ibn Harun al-Fami - may God be pleased with him - narrated that Muhammad ibn Ja’far ibn Botta quoted on the authority of Muhammad ibn Ali ibn Mahboob, on the authority of Muhammad ibn Isa, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I heard Al-Ridha (s) say, ‘Wealth cannot be accumulated unless it is a result of five deeds: extreme jealousy, great aspirations, a lot of greed, cutting off ties of kinship, and preferring this world to the Hereafter.’”

Les richesses ne se réunissent qu'avec cinq caractéristiques: une grande aversion à la dépense, un désir ardent pour l'accumulation, une avidité dominante, la rupture des liens de parenté et la préférence de ce monde à l'au-delà.

28-14 (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 Abi Abdillah al-Barqi, on the authority of Ali ibn Muhammad al-Qasani, on the authority of Abi Ayyoub al-Madini, on the authority of Soleiman ibn Ja’far al-Ja’fari, on the authority of Al-Ridha (s), on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) admonished against killing the following five: shrikes, hoopoes, bees, ants, and frogs, and ordered people to kill the following five: crows, kites, snakes, scorpions, and mordacious dogs.The author of this book (Sheikh Sadooq) said, “This is a form of permission and not an obligation.”

L'auteur de ce livre a dit: Ceci est une recommandation et une permission, pas une obligation ou un devoir.

28-15 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Ibrahim ibn Hamawayh, on the authority of Muhammad ibn Isa al-Yaqteeni that Al-Ridha (s) said, “A white cock has five of the traits of the Prophets (s): to know the times to pray, zeal, generosity, courage and making love often.”

La connaissance des heures de prière, la jalousie, la générosité, la bravoure et la fréquence de chant sont cinq caractéristiques du coq blanc parmi celles des prophètes.

28-16 Al-Hussein ibn Ibrahim ibn Tatana, Al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib, and Ahmad ibn Ziyad ibn Ja’far al-Hamadani and Ali ibn Abdullah al-Warraq - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authorityof his father, on the authority of Yasir - the servant, 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 his father Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of the Commander of the Faithful Ali ibn Abi Talib (s) that God’s Prophet (s) said, “O Ali! I asked my Lord - the Honorable the Exalted - for five things regarding you. He granted them to me. The first thing was that when the Earth is rent asunder I will be the first one to be resurrected and wipe the dirt off from my face, and you will be with me. This was accepted. The second thing I asked my Lord for was that when I am taken to the Scale for my deeds to be reckoned, you will be with me. This was accepted. The third thing that I asked my Lord - the Honorable the Exalted - for was that you will be the one carrying my flag called ‘Lewa’ Allahu Akbar’ on which it is written, ‘The prosperous ones are those who attain Paradise!’ This was accepted. The fourth thing that I asked was that you will be the one at my Pool to serve water to my nation. This was accepted. And the fifth thing that I asked my Lord for was that you will be the one leading my nation to Paradise. This was also accepted. Therefore, I praise God for what He granted me.”

Le contenu principal du hadith met en lumière les demandes du Prophète Muhammad (que la paix et les bénédictions d'Allah soient sur lui) à Allah pour Ali, soulignant cinq faveurs spéciales accordées à Ali ibn Abi Talib (que la paix soit sur lui) par Allah, y compris des bénédictions et des honneurs uniques.

28-17 (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 Isa, on the authority of Al-Qasim ibn Yahya, on the authority of his grandfather (Abu Ali al-Hasan bin Rashid), on the authority of Yaqoob al-Ja’fari that he had heard Abul Hassan (s) say, “It is fine to withdraw in six cases (during intercourse): from a woman you are sure she will not get pregnant; an old woman; a lewd woman; a shameless woman; a woman who will not nurse her child; and a slave woman.”The author of this book (Sheikh Sadooq) said, “Abul Hassan in this tradition may refer to Musa ibn Ja’far (s) or Al-Ridha (s) since Yaqoob al-Ja’fari lived at the time of both of them.”

Il n'y a pas de mal à l'isolement dans six cas pour une femme: celle qui est certaine de ne pas pouvoir enfanter, la femme âgée, la femme stérile, celle qui refuse d'allaiter son enfant, et l'esclave. L'auteur de ce livre a dit qu'Abou Al-Hassan, le narrateur de ce hadith, pourrait être Musa ibn Ja'far, que la paix soit sur lui, ou bien ce pourrait être Ar-Rida, que la paix soit sur lui, car Ya'qoub Al-Ja'fari les a tous deux rencontrés.

28-18 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Ahmad ibn Abdullah al-Khalnaji, on the authority of thefather of Ali Al-Hassan ibn Rashid, “I asked Al-Ridha (s) about the number of times the opening to the call to prayer (Allahu Akbar) must be said. He (s) replied, “It is seven times.” I said, “It has been narrated that God’s Prophet (s) said only one.” The Imam (s) replied, “God’s Prophet (s) said it loudly once and said it quietly the other six times.”

J'ai interrogé al-Rida - que la paix soit sur lui - au sujet des Takbirat al-Iftitah, il a dit: Sept. J'ai dit: Il a été rapporté du Prophète - que la pa paix soit sur lui et sur sa famille - qu'il faisait un seul Takbir, il a dit: En effet, le Prophète - que la paix soit sur lui et sur sa famille - faisait un seul Takbir à voix haute et en gardait six secrètement.

28-19 Muhammad ibn Al-Qasim al-Isterabadi - may God be pleased with him - quoted on the authority of Yusuf ibn Muhammad ibn Ziyad, on the authority of his father, on the authority of Al-Hassan ibn Ali (s), on the authority of his father (s), on the authority of 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 forefathers, on the authority of Ali (s) that God’s Prophet (s) said, “When Gabriel brought the news of the death of al-Najashi to God’s Prophet (s), the Prophet (s) cried very hard for him and said, “Your brother whose name is al-Najashi has died.” The Prophet (s) then went to the desert and said ‘Allahu Akbar’ seven times. Then God evened out all the hills for him so that the Prophet (s) could see al-Najashi’s corpse in Ethiopia.”

Certes, lorsque l'Ange Gabriel est venu à lui avec la nouvelle de la mort d'Asḥama, qui était le surnom de Najāshī, il pleura amèrement et dit: "Votre frère Asḥama, qui est Najāshī, est décédé." Ensuite, il se rendit à la cour et fit sept takbīr. Allah abaissa chaque endroit élevé pour lui jusqu'à ce qu'il vit son cercueil, alors qu'il était en Abyssinie.

28-20 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Muhammad ibn Yahya al-Attar and Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of his father, on the authority of Bakr ibn Salih, on the authority of Al-Ja’fari that he had heard Abul Hassan Al-Ridha (s) say, “Cut your nails short on Tuesdays. Take a bath on Wednesdays. Go to perform blood-letting on Thursdays and put on your best perfumes on Fridays.”

"Coupez vos ongles le mardi, faites vos ablutions le mercredi, faites-vous saigner par les guérisseurs le jeudi, et parfumez-vous de votre meilleur parfum le vendredi."

28-21 Ahmad ibn Muhammad ibn Yahya al-Attar (s) - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Mo’awiya ibn Hakim, on the authority of Mo’ammar ibn Khallad, on the authority of Abil Hassan (s), “It is not proper for a man to smell bad on any day. If it is not possible for him to put perfume on everyday, he should at least do so every other day. Even if he cannot do so, he should try to do it once a week and not abandon this.”

Il n'est pas convenable pour un homme de laisser le parfum chaque jour, mais s'il ne peut pas, alors qu'il le fasse un jour sur deux, et s'il ne peut pas, alors qu'il le fasse chaque vendredi, et qu'il ne laisse pas cela.

28-22 Abul Hassan Ali ibn Isa - a neighbor of the Kufa Mosque narrated that Isma’il ibn Ali ibn Razeen ibn al-Khoza’ee - the brother of De’belal-Khoza’ee narrated that his father quoted on the authority of Imam 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 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), “After God’s Prophet recited the following verse, ‘Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden, that will achieve Felicity’ he (s) said, ‘The Companions of the Garden are those who obey me, and submit to Ali ibn Abi Talib (s) after me. The Companions of the Fire are those who hate his Mastery, are jealous of him, break their covenants and fight with him after me.”

Les gens du Feu ne sont pas égaux aux gens du Paradis; les gens du Paradis sont les gagnants. Les gens du Paradis sont ceux qui m'obéissent, qui acceptent Ali ibn Abi Talib après moi, qui reconnaissent sa wilaya, et les gens du Feu sont ceux qui se mettent en colère contre la wilaya, qui rompent le pacte et qui le combattent après moi.

28-23 (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 Isa ibn Obayd, on the authority of Soleiman ibn Hafs al-Marwazi, “Abul Hassan (s) wrote me a letter in which he (s) wrote, Say ‘Thanks Thanks’ or ‘Forgive Forgive’ one hundred times when you perform the prostration for expression of your gratitude.”The author of this book (Sheikh Sadooq) said, “Soleiman ibn Hafs visited both Musa ibn Ja’far (s) and Al-Ridha (s) and I do not know from which of the two Imams (s) this tradition has been narrated on the authority of.”

L'auteur de ce livre a dit: Sulayman ibn Hafs a rencontré Musa ibn Ja'far, que la paix soit sur lui, et al-Rida, que la paix soit sur lui, ensemble, et je ne sais pas de lequel des deux cette information provient.

28-24 (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 Yaqoob ibn Yazid, on the authority of Al-Hassan ibn Ali al-Washsha’ that he had heard Al-Ridha (s) say, “When a servant (i.e. a person) falls asleep while he is prostrating, the Blessed the Sublime God will say, ‘I took away the spirit of My servant while he was obeying Me.’”

Quand l'esclave s'endort en étant prosterné, Dieu, exalté et glorifié soit-Il, dit: "Ô Mon serviteur, J'ai pris son âme alors qu'il était en train de M'obéir."

28-25 Ali ibn Abdullah al-Warraq - may God be pleased with him - narrated that Ali ibn Muhammad ibn Mehrawayh al-Qazvini quoted on the authority of Dawood ibn Soleiman al-Qadhi, on the authority of Abil Hassan 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), “The world is all ignorance except for the positions of knowledge. All knowledge is considered to be a proof against man,unless it is acted accordingly. All acts are out of hypocrisy, unless they are done sincerely. Sincerity is subject to danger unless a servant (i.e. a person) ponders over what his final ending will be.”

Le monde entier est ignorance, sauf les lieux de connaissance. Toute connaissance est une preuve, sauf celle qui n'est pas mise en pratique. Toute action est ostentation, sauf ce qui est fait sincèrement. La sincérité comporte un grand risque, jusqu'à ce que le serviteur voie ce qui lui est scellé.

28-26 Muhammad ibn Umar al-Hafiz al-Baghdadi narrated that Abu Muhammad Al-Hassan ibn Ali al-Momatta’ quoted on the authority of Hamdan ibn al-Mokhtar, on the authority of Muhammad ibn Khalid al-Barqi, on the authority of his Master Abu Ja’far 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 al-Ajlah al-Kendi, on the authority of Abi Borayda’, on the authority of his father that God’s Prophet (s) said, “Ali is the Divine Leader for all the believers after me.”

"Ali est l'Imam de tout croyant après moi."

28-27 Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, Abil Hassan Al-Ridha (s) said, “Prostrating after performing the obligatory prayers is a way of expressing gratitude to God - Exalted is His Remembrance - for the servant’s success in performing the obligatory deed. The minimum that should be said while prostrating in gratitude is ‘thanks God’ three times.” I asked, “What is meant by ‘thanks God?’ The Imam (s) said, “It means that this prostration that I perform is indeed an expression of gratitude to the Honorable the Exalted God for granting me success in serving Him and performing the obligatory deeds. Expression of gratitude will cause an increase in prayers. Indeed if there are any deficiencies in one’s prayers which have not been made up by other prayers, they will be compensated for by this act of prostration.”

La prosternation après la prière obligatoire est une gratitude envers Allah Tout-Puissant pour avoir permis à Son serviteur d'accomplir son devoir, et le minimum de ce qui est acceptable dans cette prosternation est de dire "Shukran lillah" (Merci à Allah) trois fois. J'ai demandé: "Quel est le sens de dire 'Shukran lillah'?" Il a répondu: "Cette prosternation de ma part est une gratitude envers Allah Tout-Puissant pour m'avoir permis de Le servir et d'accomplir Son devoir. La gratitude entraîne l'augmentation. Si dans la prière il y a une négligence qui n'a pas été complétée par des prières surérogatoires, elle sera complétée par cette prosternation."

28-28 (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 Yaqoob ibn Yazid, on the authority of Isma’il ibn Musa (s), on the authority of his brother Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his grandfather (Imam As-Sajjad) (s), “Someone asked Imam As-Sajjad, ‘Why are the people who say night prayers the most pleasant-looking people?’ Imam As-Sajjad (s) replied, “It is because they have had private times at night with God and God has enveloped them in His Own Light.’”

Parce qu'ils se sont retirés avec leur Seigneur et Dieu les a enveloppés de Sa lumière.

28-29 (The author of the book narrated) my father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Al-Hussein ibn Abil Khattab, on the authority of Ali ibn Asbat, on the authority of Muhammad ibn Ali ibn Abi Abdullah, on the authority of Abil Hassan (Imam Ridha) (s), “What is meant by the following Words of the Honorable the Exalted God - ‘…But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah…’ - is night prayers.”

La vie monastique a été inventée par eux, Nous ne l'avons pas prescrite pour eux, mais ils l'ont adoptée pour chercher l'agrément d'Allah. Il a dit : La prière nocturne.

28-30 Muhammad ibn Al-Qasim al-Isterabadi - 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 Al-Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad ibn Ali ibn Al-Hussein ibn Ali ibn Abi Talib (s), on the authority of his father (s), on the authority of his grandfather (s), “A man went to see Al-Ridha (s) and said, O son of the Prophet of God! Please tell me what the interpretation of the following Words of the Honorable the Exalted God is, ‘Praise be to Allah, the Cherisher and Sustainer of the worlds.’ The Imam (s) said, “My father (s) narrated that my grandfather (s) quoted on the authority of the Ornament of the Worshippers (Imam as-Sajjad) (s), on the authority his father (s) that a man went to see the Commander of the Faithful (s) and said, ‘Please tell me what the interpretation of the following Words of the Honorable the Exalted God is, ‘Praise be to Allah, the Cherisher and Sustainer of the worlds.’ The Commander of the Faithful (s) replied, “‘Praise be to Allah’ means that God has made His servants recognize some of His Blessings, since they cannot recognize all of His Blessings in detail, because they are much more than to be enumerated or recognized. Thus He says to them, ‘Say Praise be to Allah for the Blessings which the Lord of the Two Worlds has bestowed upon us.’All things consist of the created things including the animate and inanimate. He manages the animates with His Power, feeds them their sustenance, protects them behind His Own Shield and plans all of their affairs according to His Own Plans. He maintains the inanimate with His Might. He keeps what is held together from tearing apart and keeps what is in separate parts from collapsing into one. He keeps the sky from falling down except with His Own Permission, and prevents the Earthfrom sinking in except with His Own Permission, since He is Kind and Merciful to His servants.The Imam (s) continued, “‘The Cherisher and Sustainer of the worlds’ means their Owner, their Creator, and the Provider of their daily bread through ways which they know of and ways which they do not know of. The daily sustenance is divided up. It will reach the Children of Adam no matter which way they go in this world. One’s piety will not cause an increase in it, neither will a wicked person’s corruption cause a decrease in his share of the daily bread. There is a veil in between one and his share of the daily bread, and he is running after his daily bread. If one tries to escape from his share of the daily bread, it will follow him just as death does. God - the Exalted the Magnificent - says, ‘Say, Praise be to Allah’ for the Blessings that He has granted us (the Divine Leaders) and because He has made a good mention of us (the Divine Leaders) in the Books of the past before we were even born. This makes it incumbent upon Muhammad (s) and the nation of Muhammad and their followers to praise Him for the nobilities which God has given them. That is why God’s Prophet (s) said, ‘When the Honorable the Exalted God appointed Moses, the son of Imran (s), and chose him to supplicate to Him, God rent the sea asunder for him, rescued the Children of Israel, granted him the Torah and the Tablets, Moses (s) saw his rank near his Lord - the Honorable the Exalted - and said, ‘O Lord! You have honored me in such a way that You have never honored anyone else before me.’ Then God - the Exalted the Magnificent - said, ‘O Moses! Don’t you know that Muhammad (s) is nobler near Me than all My angels and all My creatures?’ Moses (s) said, ‘O Lord! Now that Muhammad (s) is nobler for You than all Your creatures, are there any Households among the Households of the Prophets which are nobler for You than my Household?’ Then God - the Exalted the Magnificent - said, ‘O Moses! Don’t you know that Muhammad’s Household is nobler than all the Households of the Prophets just as Muhammad (s) is nobler than all the Prophets (s).’ Then Moses (s) said, ‘O Lord! Now that the Household of Muhammad is as such, is there any nation amongst the nations of the Prophets (s) which is nobler than my nation? You set up the clouds as shadows for them (my nation), sent down the Manna and quails for them and You rent the sea asunder for them.’ Then God the Exalted the Magnificent said, ‘O Moses! Don’t you know that the nation of Muhammadis the noblest of all My nations just as Muhammad is the noblest of all My creatures?’ Then Moses (s) said, ‘O Lord! I wish I could see them.’ Then the Honorable the Exalted God revealed to Moses (s), ‘You will not see them. It is not the time for them to come now. But you will see them in the Garden - the Eternal Garden and Paradise. You will see them in the presence of Muhammad. They will live among its Blessings and enjoy its everlasting good. Do you want Me to let you hear their words?’ Moses (s) said, ‘Yes, my Lord!’ God - the Exalted the Magnificent - said, ‘Stand in front of Me like a debased servant standing in front of a Magnificent King and stretch out your back.’ Then Moses (s) did that. Then our Lord - the Honorable the Exalted called out, ‘O nation of Muhammad!’ Then all of them replied from the loins of their fathers and from the wombs of their mothers, ‘Here I am at Your service, O Lord! Here I am. There are no partners for You. Here I am. Praise be to You. Blessings and the Kingdom are Yours. There are no partners for You.’Then the Imam (s) added, “The Honorable the Exalted God established this as the slogan of the Hajj pilgrims. Then our Lord - the Honorable the Exalted said, ‘O nation of Muhammad! This is My decree for you: My Mercy has overcome My Wrath, and My Forgiveness is ahead of My Chastisement. I will accept your supplications before you call Me. I will grant you (something) before you ask Me. I will take to Paradise whichever of you who visits Me having sincerely testified and practically honored that ‘There is no god but God; There are no partners for Him; Muhammad is His servant and His Messenger, and Ali ibn Abi Talib (s) is Muhammad’s brother - his Trustee and Master after him. It is obligatory to obey Ali (s) just as it is to obey Muhammad (s). After the two of them (Muhammad (s) and Ali (s)) the Masters are the Chosen Masters, the Purified ones, the Cleansed ones, the ones who will inform (the people) about the miracles of God and express the Proofs of God’, even if his sins are as much as the foam on the sea.”Then the Imam (s) added, “When the Honorable the Exalted God appointed Muhammad to the Prophethood, He said, O Muhammad! ‘Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses)…’ that is, We called your (Muhammad) nation with this honor. Then the Honorable the Exalted God told Muhammad, ‘Say, ‘Praise be to Allah, the Cherisher and Sustainer of the worlds’ for this nobility which was granted especially to me.”

Muhammad ibn al-Qasim al-Astarabadī, le commentateur, a rapporté, qu'Allah soit satisfait de lui, a dit: Nous a informés Yusuf ibn Muhammad ibn Ziyad et Ali ibn Muhammad ibn Siyar, de leurs pères, de Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn Hussein ibn Ali ibn Abi Talib, que la paix soit sur lui, de son père, de son grand-père, que la paix soit sur lui, a dit: Un homme est venu voir Al-Rida, que la paix soit sur lui, et lui a dit: "Ô fils du Messager d'Allah, informe-moi sur l'interprétation de Sa parole 'Louange à Allah, Seigneur de l'univers'." Il a répondu: "Mon père m'a informé, de mon grand-père, de Al-Baqir, de Zayn al-Abidin, de son père, que la paix soit sur lui, qu'un homme est venu voir l'Imam des croyants, que la paix soit sur lui, et lui a demandé l'interprétation de la parole d'Allah 'Louange à Allah, Seigneur de l'univers'. Il a dit: 'La louange à Allah est qu'Il a fait connaître à Ses serviteurs une partie de Ses bienfaits sur eux de manière générale, car ils ne peuvent pas tous les connaître en détail, car ils sont plus nombreux que ce qui peut être compté ou connu. Alors, dites Louange à Allah pour ce dont le Seigneur de l'univers nous a comblés.' Ils sont les assemblées de chaque créature, des inanimés aux animaux. Quant aux animaux, Il les fait tourner par Sa puissance, les nourrit de Sa subsistance, les entoure de Sa protection, et gère chacun d'eux dans leur intérêt. Quant aux inanimés, Il les retient par Sa puissance, empêchant les parties reliées de se disperser, empêchant les parties dispersées de se rassembler, retenant le ciel de tomber sur la terre sauf par Sa permission, et retenant la terre de s'effondrer sauf par Son ordre. Certes, Allah est Compatissant et Miséricordieux envers Ses serviteurs.' Il a dit: 'Et le Seigneur de l'univers est leur Souverain, leur Créateur, leur Pourvoyeur, les dirigeant vers Lui, de là où ils Le connaissent et de là où ils ne Le connaissent pas. Les provisions sont décrétées et viennent à l'homme selon sa voie, il n'y a pas de pieux qui reçoit plus que ce qui lui est dû, ni de pervers qui reçoit moins que ce qui lui est dû. Entre lui et cela, il y a un voile, et il le recherche. Si l'un de vous fuyait sa subsistance, sa subsistance le chercherait comme la mort le cherche.' Allah a dit: 'Dites Louange à Allah pour ce dont le Seigneur de l'univers nous a comblés et nous a rappelés parmi le bien des premiers, avant que nous soyons, donc ceci est une réponse à Muhammad, à sa famille, à sa descendance, et à leurs partisans, de Le remercier pour ce dont Il les a distingués. Et c'est parce que le Messager d'Allah, que la paix soit sur lui, a dit quand Allah, le Tout-Puissant, a envoyé Moïse, fils d'Imran, et l'a choisi comme confident, a fendu la mer pour lui, a sauvé les Enfants d'Israël, et lui a donné la Torah et les tablettes, il a vu sa place auprès de son Seigneur, le Tout-Puissant, et a dit: 'Ô mon Seigneur, Tu m'as honoré d'un honneur dont Tu n'as honoré personne avant moi.' Alors Allah, le Tout-Puissant, a dit: 'Ô Moïse, ne sais-tu pas que Muhammad est plus honorable à Mes yeux que tous Mes anges et toute Ma création?' Moïse a dit: 'Ô mon Seigneur, si Muhammad est

28-31 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti, “I asked Abul Hassan Al-Ridha (s) about the ‘Al-Haram (Mosque) and why some of the signs marking its boundary are closer to each other, while others are farther away from each other. The Imam (s) said, ‘When the Honorable the Exalted God threw Adam (s) out of Paradise and sent him down to Mount Abi Qobays, Adam (s) complained to his Lord - the Honorable the Exalted - about being frightened and not hearing the sounds that he (s) used to hear in Paradise. Then the Honorable the Exalted God sent down a red hyacinth which Adam (s) placed at the site of the House (the Kaaba). Adam (s) used to circumambulate around it and its light reached the limits of the ‘Al-Haram. The signs marking the limits of the ‘Al-Haram were thus marked based on the light from that hyacinth. Thus God established that area as the ‘Al-Haram Mosque.”The same account was narrated by Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - on the authority of Muhammad ibn Al-Hassan al-Saffar, on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abi Himam Isma’il ibn Himam, on the authority of Abil Hassan Al-Ridha (s).Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Al-Abbas ibn Ma’ruf quoted on the authority of Safwan ibn Yahya, “I asked Abul Hassan (s) about the ‘Al-Haram (Mosque) and its signs. He told me something similar to the above.”

Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid a rapporté, que Dieu soit satisfait de lui, a dit: Muhammad ibn al-Hasan al-Saffar nous a informés, d'Ahmad ibn Isa, d'Abu Hamam Isma'il ibn Hamam, d'Abu al-Hasan al-Rida, que la paix soit sur lui, de manière similaire. Et al-Hasan ibn Ahmad ibn al-Walid a rapporté, que Dieu soit satisfait de lui, a dit: Muhammad ibn al-Hasan al-Saffar nous a informés, d'Al-Abbas ibn Ma'ruf, de Safwan ibn Yahya, qui a dit: Abu al-Hasan, que la paix soit sur lui, a été interrogé au sujet du Haram et de ses signes, et il a mentionné la même chose, de manière équivalente.

28-32 Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Al-Hussein As-Sa’dabadi quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Abu Ja’far Muhammad ibn Ali Al-Ridha (s), on the authority of his father Al-Ridha Ali ibn Musa (s), “I heard from Abul Hassan Musa ibn Ja’far (s) that Amr ibn Obayd al-Basri went to see Abi Abdullah (as-Sadiq) (s). After greeting him and sitting down, Amr recited the following verse said by the Honorable the Exalted God, ‘Those who avoid great sins and shameful deeds…’ He then became quiet. Abu Abdullah (s) asked himwhy he had become silent. Amr said, “I would like to get to know the great sins from the Book of the Honorable the Exalted God.” The Imam (s) said, “Fine. O Amr! The worst of the great sins is associating partners with God as the Honorable the Exalted God says, ‘…Whoever joins other gods with Allah, Allah will forbid him the Garden, and the Fire will be his abode. There will for the wrong-doers be no one to help.’ The next most important sin is giving up hope of receiving God’s Mercy, since the Honorable the Exalted God says, ‘…and never give up hope of Allah’s Soothing Mercy: truly no one despairs of Allah’s Soothing Mercy, except those who have no faith.’ And feeling secure against the plan of God is also considered to be the next most important sin as the Honorable the Exalted God said, ‘Did they then feel secure against the plan of Allah - but no one can feel secure from the Plan of Allah, except those (doomed) to ruin!’ Also included among the major sins is damnation of parents. Indeed the Honorable the Exalted God has said that the result of parents’ damnation is equal to being overbearing and miserable. Jesus (s) said, ‘(He) hath made me kind to my mother, and not overbearing or miserable.’ Another major sin is killing people - which God has forbidden - except in just cases - as the Honorable the Exalted God says, ‘If a man kills a believer intentionally, his recompense is Hell, to abide therein (Forever): And the wrath and the Curse of God are upon him, and a dreadful penalty is prepared for him.’ Another major sin is slandering chaste women as the Blessed the Sublime God says, ‘Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty.’ Another major sin is unjustly eating up the property of orphans as the Honorable the Exalted God says, ‘Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire!’ Another major sin is escaping from battle as the Honorable the Exalted God says, ‘If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own) - he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!’ Another major sin is devouring usury as the Honorable the Exalted God says, ‘Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness…’ Another major sin is performing magic as the Honorable the Exalted God says, ‘…And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter…’ Another major sinis committing fornication as the Honorable the Exalted God says, ‘…and any that does this (not only) meets punishment. (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful.’ Another major sin is false swearing as the Honorable the Exalted God says, ‘As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleanse them (of sin): They shall have a grievous penalty.’ Another major sin is treason as the Honorable the Exalted God says, ‘…If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated..’ Another major sin is not paying the obligatory alms tax as the Honorable the Exalted God says, ‘On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs. This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!’ Another major sin is giving false testimony as the Honorable the Exalted God says, ‘Those who witness no falsehood…’ And says ‘…for whoever conceals it, His heart is tainted with sin…’ Another major sin is drinking intoxicating drinks as the Honorable the Exalted God has equaled it to idol-worship. Another major sin is willingly abandoning praying or any other obligatory deeds as the Prophet of God (s) said, ‘The ties with God of whoever willingly abandons praying without any reason will be cut off and God and His Prophet (s) will make no covenants with him.’ Another major sin is breaking one’s covenant and ties of kinship as the Honorable the Exalted God says the following about them, ‘…on them is the curse; for them is the terrible home!’ “The narrator added, “Amr ibn Obayd left there while he was crying and saying, ‘I swear by God that whoever debates with you (Imam As-Sadiq (s)) with knowledge and nobility, and still abides by his own points of view, will surely be destroyed.’”

"Et la diffamation des femmes chastes, car Allah, exalté soit-Il, dit: 'Ils seront maudits dans ce monde et dans l'au-delà, et ils auront un énorme châtiment.' Et le fait de manger injustement les biens de l'orphelin, car Il dit: 'Ils ne font que se nourrir dans leurs ventres du Feu, et ils y brûleront.' Et la fuite devant l'ennemi, car Allah, exalté soit-Il, dit: 'Et quiconque leur tourne le dos ce jour-là, à moins qu'il ne se retire pour combattre ou pour rejoindre une autre troupe, aura encouru la colère d'Allah et son refuge sera l'Enfer. Quel affreux retour!' Et le fait de consommer de l'intérêt usuraire, car Allah dit: 'Ceux qui mangent de l'intérêt usuraire ne se tiennent (au Jour du Jugement Dernier) que comme se tient celui que le Démon a frappé de l'aliénation.' Et la sorcellerie, car Allah dit: 'Et ils ont su pour celui qui l'a acquise qu'il n'aura aucune part dans l'au-delà.' Et l'adultère, car Allah dit: 'Et quiconque fait cela encourra un châtiment.' Et le faux serment pour obtenir un bien illégalement, car Allah dit: 'En vérité, ceux qui achètent le pacte d'Allah et leurs serments à vil prix, ceux-là n'auront aucune part dans l'au-delà.' Et le vol, car Allah dit: 'Et celui qui vole sera châtié pour ce qu'il a volé au Jour de la Résurrection.' Et le refus de donner l'aumône légale, car Allah dit: 'Ils seront marqués par elle sur leurs fronts et leurs flancs.' Et le faux témoignage et le fait de cacher un témoign

28-33 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Soleiman al-Razi quoted on the authority of Muhammad ibn Al-Hussein, on the authority of Abil Khattab, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti, “I askedAbil Hassan Al-Ridha (s), ‘How was good scent first created?’ The Imam (s) asked me, ‘What do others say about that?’ I said, ‘They say that when Adam (s) first descended to the Earth in India, he (s) cried for Paradise. His tears flowed, dropped on the Earth and penetrated the Earth in the form of roots which then turned into good scent.’ The Imam (s) said, ‘It is not as they say. Eve used to tie up her hair with leaves from the trees in Paradise. When she descended to the Earth and committed a sin, then she started to menstruate. She was ordered to perform the ritual ablution. She undid her hair. The Honorable the Exalted God sent a wind which caused her hair to move around. Then God had it settle down and spread the good scent wherever the Honorable the Exalted God willed. This is the root of good scent.”

[Contenu principal du hadith]

28-34 Muhammad ibn Ahmad al-Sinani - may God be pleased with him - narrated that Sahl ibn Ziyad al-Adami quoted on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Muhammad ibn Ali Al-Askari (s), on the authority of his father Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father (s), “It is not recommended to make love on the first, the middle and the last night of the month since if one does so his child will be insane. Don’t you see that those who are insane usually have an epileptic attack on the first, the middle and the last nights of the month?” He (s) also said, “Whoever makes love when the moon is in the position of the scorpion will not get a good result. Whoever makes love at the end of the month should expect a miscarriage.”

Il est déconseillé à un homme d'avoir des rapports intimes au début, au milieu et à la fin du mois, car celui qui le fait, son enfant naîtra fou. Ne vois-tu pas que la plupart des fous naissent au début, au milieu et à la fin du mois. Il a également dit: Celui qui se marie lorsque la lune est en Scorpion ne verra pas la beauté. Et il a dit: Celui qui se marie au début du mois, devrait invoquer la protection pour la perte de l'enfant.

28-35 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Muhammad ibn Isa ibn Obayd who linked it up to Abil Hassan Al-Ridha (s), “God will not divulge the theft of a servant (someone) for as long as his penalty is less than (the expiation for) his hand. However, if the expiation for the theft is as much as (the expiation for) the thief’s hand, then God will make it known.”

L'esclave continue de voler jusqu'à ce qu'il atteigne le prix du sang de sa main, alors Allah le révélera.

28-36 (The author of the book narrated) my father - may God be pleased with him - narrated that Al-Qasim ibn Muhammad ibn Ali ibn Ibrahim al-Nahavandi quoted on the authority of Salih ibn Rahawayh, on the authority of Abi Hayyoon - a servant of Al-Ridha (s), on the authority ofAl-Ridha (s), “Gabriel descended to the Prophet (s) and said, O Muhammad! Your Lord sends greetings to you and says that the virgin women are like fruits of the tree. When the fruits ripen there is no way but to pick them, or else the sun and the wind will ruin them. When virgin girls mature and understand what women understand, then there is no way but to marry them off or else they will not be secure from corruption.” Then the Prophet (s) climbed up the pulpit and declared what God had ordered. The people asked, “O Prophet of God! Whom should we marry them off?” The Prophet (s) said, “To people who match them.” They asked, “Who would be considered to be one who matches them?” The Prophet (s) said, “Believers match each other.” Then from the top of the pulpit the Prophet (s) married off Dhuba’a - the daughter of Zobayr ibn Abdul Muttalib - to Miqdad ibn Aswad and said, “O people! I married off my uncle’s daughter to Miqdad so that marriage becomes easier to do.”

28-37 (The author of the book narrated) my father - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Himyari quoted on the authority of al-Ryan ibn al-Salt, “A group of people went to Khorasan to see Al-Ridha (s). They told him (s), ‘Some of the members of your household do bad deeds. It would have been good if you had admonished them.” The Imam (s) said, “I will not do that.” They asked, “Why?” The Imam (s) said, “I heard my father say, ‘Advice is bitter.’”

Un groupe de Khorassan est venu voir ar-Rida (que la paix soit sur lui) et lui a dit: "Certains de ta famille commettent des actes répréhensibles, pourquoi ne les réprimandes-tu pas?" Il a répondu: "Je ne le fais pas car j'ai entendu mon père dire que les conseils sont rudes."

28-38 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abi Hayyoon - a servant of Al-Ridha (s) - that Al-Ridha (s) said, “Whoever refers to the doubtless (muhkam) in the Quran regarding the doubtful things (mutashabih) in it will be guided towards the straight path.” He (s) then added, “There are also some doubtful things among our traditions like the doubtful things in the Quran and there are doubtless things among our traditions like the doubtless things in the Quran. You should thus check the doubtful things against the doubtless things, and not just follow the doubtful things lest you may be misguided.”

Celui qui renvoie les versets équivoques du Coran à ses versets clairs sera guidé vers un chemin droit. Puis il a dit: "Certes, parmi nos récits, il y a des versets équivoques, tout comme il y en a dans le Coran, et des versets clairs, tout comme il y en a dans le Coran. Ramenez les versets équivoques à leurs versets clairs et ne suivez pas les versets équivoques sans les clairs, sinon vous vous égarerez."

28-39 Muhammad ibn Ibrahim ibn Ishaq al-Taleqani narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, on theauthority of Ali ibn Musa Al-Ridha (s) that, “Paradise is assured for whoever fasts on the first day of the (Arabic) month of Rajab hoping to be rewarded by the Honorable the Exalted God. The intercession of whoever fasts on one of the middle days of that month on behalf of as many people as there are in the Rabee’a and Modhar tribes will be accepted. God will make whoever fasts on the last day of that month one of the kings in Paradise. Also God will accept his intercession on behalf of his father, mother, son, daughter, sister, paternal uncle, paternal aunt, maternal uncle, maternal aunt, friends and neighbors, even if some of them deserve the Fire.”

Celui qui jeûne le premier jour de Rajab par désir de la récompense d'Allah, le Très Haut, le Paradis devient obligatoire pour lui. Et celui qui jeûne un jour au milieu de Rajab, il intercède pour des personnes comme Rabī'ah et Mudar. Et celui qui jeûne un jour à la fin de Rajab, Allah, le Très Haut, le compte parmi les rois du Paradis et il intercède pour son père, sa mère, son fils, sa fille, son frère, sa sœur, son oncle, sa tante, son neveu, sa nièce, ses proches et ses voisins, même s'il y a parmi eux quelqu'un destiné à l'Enfer.

28-40 The interpreter, Muhammad ibn Al-Qasim known as Abil Hassan al-Jurjani - 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 ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad ibn Ali ibn Al-Hussein ibn Ali ibn Abi Talib (s), on the authority of his forefathers (s) that one day God’s Prophet (s) told one of his companions, “O servant of God! Love for the sake of God and hate for the sake of God. Be friends for the sake of God and be enemies for the sake of God. That is because you cannot achieve God’s Mastery over you in any other way. No one will experience the true feeling of faith unless he does so - even if he prays and fasts a lot. Nowadays, most of the friendships and animosities of the worldlings are for the sake of this world. They like each other for it and they hate each other for it. However, this will not benefit them.” That man asked, “How could I tell whether my liking and my animosity are for the sake of God or not? Who is God’s Friend so that I may be friends with him. Who are God’s enemies so that I may be their enemy?” God’s Prophet (s) then pointed at Ali (s) and said, “Do you see him?” The man said, “Yes.” The Prophet (s) said, “This is God’s Friend! Whoever loves him is God’s friend and whoever is his enemy is God’s enemy. Therefore, love Ali (s). Be the enemy of Ali’s enemies and be the friend of Ali’s friends. Be the friend of Ali’s friend - even if Ali’s friend may have killed your father or your son. Be the enemy of Ali’s enemy - even if he may be your father or your son.”

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sur sa famille) enseigne ici l'importance d'aimer et de détester pour Allah, de soutenir et de s'opposer pour Sa cause. Il souligne que la proximité d'Allah ne peut être atteinte sans ces principes, et que la saveur de la foi ne peut être goûtée sans les mettre en pratique. Il met en garde contre les liens de fraternité basés sur d'autres critères, soulignant que seule la relation avec Allah doit guider les relations entre les croyants. Il illustre également la loyauté envers Ali (sur lui soit la paix) en tant que soutien d'Allah et la nécessité de s'opposer à ses ennemis, même s'ils sont des proches. Cette narration met en lumière les valeurs fondamentales de l'Islam en matière d'amour, de soutien et d'opposition pour la cause d'Allah.

28-41 Muhammad ibn Ibrahim ibn Ishaq - may God be pleased with him - narrated that Ahmad ibn Muhammad al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority ofhis father, “I heard Ali ibn Musa Al-Ridha (s) say, ‘God will forgive the sins of whoever asks for forgiveness seventy times during the (Arabic) month of Ramadan even if his sins are as numerous as the stars.’”

Celui qui implore le pardon d'Allah, le Béni et Très-Haut, soixante-dix fois pendant le mois de Sha'ban, Allah lui pardonne ses péchés, même s'ils étaient aussi nombreux que les étoiles.

28-42 In the (Arabic) month of Rajab of the year 339 A.H. (950 A.D.) in Qum Hamza ibn Muhammad ibn Ahmad ibn Muhammad ibn Zayd ibn Ali ibn Al-Hussein ibn Ali ibn Abi Talib (s) narrated that Ali ibn Ibrahim ibn Hashem quoted in the year 307 A.H. (918 A.D.) 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 Abil Hassan 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, “Whoever likes to board the Ship of Salvation, grab the Reliable Grip and guard himself with God’s Strong Rope, should love Ali after me and be the enemy of Ali’s enemies. He should follow the Divine Leaders to Guidance who are from Ali’s progeny and accept them as his leaders, since they are my Successors; Trustees; and God’s Proofs for the creatures; Masters of the nation and the guiders to Paradise. Their party is my party, and the party of their enemies is the party of Satan.”

Le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui) a dit : "Celui qui souhaite monter sur le navire du salut, s'accrocher à la corde solide, et se cramponner au câble ferme d'Allah, alors qu'il suive Ali après moi. Qu'il renouvelle son hostilité envers ses ennemis et qu'il rassemble les guides de sa descendance, car ils sont mes successeurs, mes héritiers, et les preuves d'Allah sur l'humanité après moi. Ils sont les chefs de ma communauté et les guides des pieux vers le Paradis. Leur parti est mon parti, et mon parti est le parti d'Allah Tout-Puissant, tandis que le parti de leurs ennemis est le parti de Satan."

28-43 Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Al-Hussein As-Sa’dabadi quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad ibn Al-Hussein ibn Ali ibn Abi Talib (s), on the authority of his father Al-Ridha (s), “Musa ibn Ja’far (al-Kadhim) (s) went to see Harun Ar-Rashid while Harun was really angry with someone. The Imam (s) said, “You are getting angry on behalf of God. Therefore do not get more angry than God would in such a case.”

Moïse ibn Ja'far, que la paix soit sur lui, entra chez Haroun al-Rashid alors que la colère l'avait envahi envers un homme. Il dit: "Tu te mets en colère pour Allah, le Tout-Puissant, alors ne te mets pas plus en colère que ce pour quoi il se met en colère contre lui-même."

28-44 Muhammad ibn Bakran al-Naqqash and Muhammad ibn Ibrahim ibn Ishaq al-Mu’addib - may God be pleased with them - narrated that Ahmad ibn Muhammad ibn al-Hamdani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Ali ibn Musa Al-Ridha (s) about the night of the middle of Sha’ban. The Imam (s) said, “It is the night to get released from the Fire. On that night major sins will be forgiven.” I said, “Are there any additional prayers for that night?” The Imam (s) said, “It does not have any especial prayers. However, if you like to do a recommendable act on that nightyou can say the Ja’far ibn Abi Talib’s Prayer and mention the Honorable the Exalted God, ask for forgiveness and supplicate a lot. My father (s) said, ‘Supplications are accepted (fulfilled) on that night.’ I said, “The people say that that night is the night of ‘Sekak.“ The Imam (s) said, “That is the Night of Power (‘Qadr) in the (Arabic) month of Ramadan.”

Ceci est un hadith rapporté par Muhammad ibn Bakrān al-Naqāsh, Muhammad ibn Ibrāhīm ibn Isḥāq al-Muaddib, Ahmad ibn Muhammad ibn al-Hamdānī, ʿAlī ibn al-Ḥasan ibn ʿAlī ibn Fuḍāl, de son père, transmettant les paroles de ʿAlī ibn Mūsā al-Riḍā (que la paix soit sur lui) concernant la nuit de la moitié de Shaʿbān. Ce hadith met en lumière l'importance de cette nuit où les esclaves du Feu sont affranchis et les grands péchés sont pardonnés. Il souligne également l'absence de prières spécifiques recommandées pour cette nuit, mais encourage à effectuer des prières surérogatoires, en particulier la prière de Jaʿfar ibn Abī Ṭālib (que la paix soit sur lui), et à multiplier les rappels d'Allah, les demandes de pardon et les invocations. Enfin, il clarifie que cette nuit est en réalité la Nuit du Destin dans le mois de Ramaḍān.

28-45 According to the same documentation, it is narrated on the authority of Abil Hassan 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, “In fact, the (Arabic) month of Ramadan is a great month. During that month, God will multiply one’s good deeds many times. He will eliminate the wicked deeds and raise the ranks during that month. God will forgive whoever gives charity during that month. God will forgive whoever treats his slaves with kindness during that month. God will forgive whoever is good-tempered during that month. God will forgive whoever quenches his wrath during that month. God will forgive whoever visits his relatives during that month.” The Prophet (s) then added, “This month is not like other months. It will bring you blessings and mercy whenever it comes, and it will go away with forgiveness of the sins when it ends. This is the month in which good deeds are multiplied by many times and in which good acts are accepted. The Honorable the Exalted God will forgive whoever says two units of prayers during that month.” The Prophet (s) then added, “One is really miserable if this month is finished and his sins are not forgiven, and is at a loss when the good-doers receive their rewards from the Benevolent Lord.”

Le mois de Ramadan est un mois béni où les bonnes actions sont récompensées abondamment, les péchés sont pardonnés et les degrés spirituels sont élevés. Il est recommandé de pratiquer la générosité, d'améliorer son comportement, de contrôler sa colère, de maintenir les liens familiaux et d'accomplir des prières surérogatoires pour obtenir le pardon divin. Ce mois est une occasion précieuse de se rapprocher d'Allah et de bénéficier de Sa miséricorde. Ne pas profiter de cette opportunité de purification et de pardon est une grande perte, tandis que ceux qui agissent avec bienveillance seront récompensés par les grâces du Seigneur compatissant.

28-46 Hamza ibn Muhammad ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn Al-Hussein ibn Ali ibn Abi Talib (s) narrated that in the year 307 A.H. (918 A.D.) 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 (s), on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) said, “O Ali! You are my brother, my Vizier, the holder of my flag in this world and the Hereafter. You are the owner of my Pool (in Pasradise). Whoever loves you loves me, and whoever despises you despises me.”

"O Ali, tu es mon frère, mon ministre et le porteur de mon étendard dans ce monde et dans l'au-delà. Tu seras le gardien de ma citerne. Celui qui t'aime m'aime et celui qui te déteste me déteste."

28-47 Abu Ali Ahmad ibn Al-Hassan al-Qattan, Muhammad ibn Bakran an-Naqash, and Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with them - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father that (Imam) Al-Ridha (s) said, “The eyes of whoever remembers our calamities, cries and makes others cry will not be crying on the Day on which all eyes will be crying. The heart of whoever attends a meeting and revives our affairs will not perish on the Day on which all hearts will perish.” The narrator added, “Al-Ridha (s) also said, ‘when the Honorable the Exalted God said, ‘If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves…’ it means that if you do evil there is a Lord to forgive you.’”The narrator added, “Al-Ridha (s) also said, ‘when the Honorable the Exalted God said, ‘…So overlook (any human faults) with gracious forgiveness’ it means forgiving without any reproach.’”The narrator added, “Al-Ridha (s) also said, ‘when the Honorable the Exalted God said, ‘It is He Who doth show you the lightning, by way both of fear and of hope…’ it means that a traveler is afraid and hopes to stay.’”The narrator added, “Al-Ridha (s) also said, ‘whoever finds nothing to pay for expiation of his sins should send blessings upon Muhammad (s) and his Household as that will eliminate sins.’” The Imam (s) also said, “To the Honorable the Exalted God sending blessings upon Muhammad (s) and his Household is just like saying His Glorifications, saying There is no god but God or saying God is the Greatest.”

Al-Riḍā (que la paix soit sur lui) a également dit concernant la parole d'Allah le Très-Haut: "Si vous agissez avec bienveillance, vous agissez envers vous-mêmes; et si vous agissez mal, cela est à vous." Il a dit: "Si vous agissez avec bienveillance, vous agissez envers vous-mêmes; et si vous agissez mal, alors il y a un Seigneur qui pardonne." Il a dit: "Et Al-Riḍā (que la paix soit sur lui) a dit concernant la parole d'Allah le Très-Haut: "Pardonne avec une belle indulgence." Il a dit: "Pardonner sans reproche." Et dans sa parole "par crainte et espoir", il a dit: "La crainte pour le voyageur et l'espoir pour le résident." Il a dit: "Et Al-Riḍā (que la paix soit sur lui) a dit: Celui qui n'est pas capable d'expiation de ses péchés, qu'il multiplie les prières sur Muḥammad et sa famille, car elles détruisent les péchés complètement." Et il a dit: "La prière sur Muḥammad et sa famille équivaut, aux yeux d'Allah le Très-Haut, au fait de glorifier, d'exalter et de magnifier."

28-48 Muhammad ibn Bakran an-Naqash, Ahmad ibn Al-Hassan al-Qattan, Muhammad ibn Ahmad ibn Ibrahim al-Mo’azi and Muhammad ibn Ibrahim ibn Ishaq al-Mokattib narrated that Abul Abbas Ahmad ibn Muhammad ibn Sa’eed al-Hamdani - a servant of the Hashemites - quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, on the authority of Abil Hassan Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father As-Sadiq Ja’far ibn Muhammad (s), on the authority of his father Al-Baqir Muhammad ibn Ali (s), on the authority of his father the Ornament of the Worshippers Ali ibn Al-Hussein (s), onthe authority of his father the Master of the Martyrs Al-Hussein ibn Ali (s), on the authority of his father the Master of the Trustees and the Commander of the Faithful Ali ibn Abi Talib (s) that one day God’s Prophet (s) delivered a sermon and said, “O people! The month of God (Ramadan) has come to you with blessings, mercy, and forgiveness. This is the noblest of the months to God. Its days are the noblest of the days. Its nights are the noblest of the nights. It is the month in which you have been invited to be God’s guests. You have been established as those honored by God in that month. Your breathing in this month is considered to be saying His Glorifications. Your sleeping in it is considered to be His worshipping, your deeds are accepted by Him and your supplications to Him are fulfilled.Then ask God - your Lord - with sincere intentions and pure hearts to help you succeed in His fasting and reciting His Book. Whoever gets deprived of God’s forgiveness in this great month is at a real loss. Remember the thirst and hunger of the Resurrection Day by experiencing this thirst and hunger. Give charity to your poor and indigent ones; respect your elder ones; be kind with the younger ones; visit your relations of kin; watch your tongues; lower your eyes from what your eyes are forbidden to look at; and guard your ears from what your ears are forbidden to hear. Be kind to other people’s orphans so that others may be kind to your orphans. Repent to God for your sins. Raise up your hands towards Him in supplication at the times of saying your prayers. These times are the noblest of the hours during which the Honorable the Exalted God looks upon His servants with Mercy, responds when they make supplications, replies to them when they call Him, and fulfills for them what they ask for. O people! You are tied down by your deeds. Free yourselves with your supplications. Your backs are overburdened with your sins. Make them lighter with extended prostrations. Know that the Sublime God has sworn by His Honor that He will not punish or throw into the Fire those who pray and fall in prostration on the Day on which all the people will rise for the Lord of the Worlds. O people! The reward with the Honorable the Exalted God for whoever provides for the breaking of the fast of any believer in this month is like that of freeing a slave and the forgiveness of all past sins.”The people said, “O Prophet of God! Not all of us are able to do that.” Then the Prophet (s) said, “Fend off the Fire from yourselves (byproviding for the breaking of the fast of any believer) - even if it be with a piece of a date. Fend off the Fire from yourselves (by providing for the breaking of the fast of any believer) even if it be with a sip of water. O people! Whoever is good-tempered in this month will easily cross the Bridge on the Day (of Judgment) on which one’s steps are not firm. God will ease the reckoning of whoever takes it easy with those whom his right hand possesses (slaves) in this month. On the Day one meets God, God will withhold His Wrath from whoever controls his wickedness in this month. On the Day one meets God, God will honor whoever honors an orphan in this month. On the Day one meets God, He will shower His Mercy upon whoever maintains family ties in this month. God will deprive from His Mercy whoever breaks off his family ties in this month. God will record freedom from the Fire for whoever says one unit of recommendable prayers. The reward of whoever performs an obligatory deed in this month is seventy times that of one who performs the same deed in other months. The Balance of Deeds of whoever sends blessings upon me a lot will be more positive on the (Judgement) Day on which the Balance of Deeds are negative. The reward of whoever recites one verse of the Quran in this month is like the reward of one who recites the whole Quran in other months. O people! The gates of Paradise are open in this month. Then ask your Lord not to close them on you. And the gates of the Fire are closed. Then ask your Lord not to open them up to you. Satan is chained down. Then ask your Lord not to let him overcome you.”The Commander of the Faithful (Imam Ali) (s) said, “I stood up and said, ‘O Prophet of God! What are the noblest of the deeds in this month?’ The Prophet (s) said, “O Abul Hassan (s)! The noblest of the deeds in this month are abstaining from what the Honorable the Exalted God has forbidden.” Then the Prophet (s) cried. I asked him (s), “O Prophet of God! Why did you cry?” The Prophet (s) said, “O Ali! I cried for what will be done to you in this month. It is as if I see you while you are praying to your Lord and the nastiest of those of old or those of later times - as nasty as he who killed the she-camel of Thamud - will stand up and deliver such a blow to your head that your beard will get stained (with blood).” The Commander of the Faithful (Imam Ali) (s) said, “O Prophet of God! Will my religion remain intact in this situation?” The Prophet (s) said, “Your religion is intact.”The Prophet (s) then added, “O Ali! Whoever kills you has indeed killed me. Whoever despises you has indeed despised me. Whoever swears at you has indeed sworn at me. This is because you are from me and just like myself. Your spirit is from my spirit. Your clay is from my clay. In fact, the Blessed the Sublime God has created you and me, and appointed you and me. God chose me for the Prophethood and chose you for the Divine Leadership. Whoever denies your Divine Leadership has, in fact, denied my Prophethood. O Ali! You are my Trustee, the father of my grandchildren, the spouse of my daughter, the Caliph over my nation during and after my life. Your orders are just like my orders. Your admonishing is just like my admonishing. I swear by Him who has appointed me to the Prophethood and established me as the best of the people that you are God’s Proof for His creatures, the one entrusted with His Secrets and His Successor over His servants.”

On nous a informés par l'intermédiaire de Muhammad ibn Bakr, An-Naqash, Ahmad ibn Al-Hasan Al-Qattan, Muhammad ibn Ahmad ibn Ibrahim Al-Mu'adhdhi, Muhammad ibn Ibrahim ibn Ishaq Al-Maktab, par Abu Al-Abbas Ahmad ibn Sa'id Al-Hamdani, le mawla des Banu Hashim, qui a dit : Ali ibn Al-Hasan ibn Ali ibn Faddal, de son père, d'Abu Al-Hasan Ali ibn Musa Ar-Rida (que la paix soit sur lui), de son père Musa ibn Ja'far (que la paix soit sur lui), de son père As-Sadiq Muhammad (que la paix soit sur lui), de son père Al-Baqir Muhammad ibn Ali (que la paix soit sur lui), de son père Zayn Al-Abidin Ali ibn Al-Husayn (que la paix soit sur lui), de son père Sayyid Ash-Shuhada Al-Husayn ibn Ali (que la paix soit sur lui), de son père Sayyid Al-Wasiyyin Amir Al-Mu'minin Ali ibn Abi Talib (que la paix soit sur lui), a dit : Le Messager d'Allah (que la paix soit sur lui et sur sa famille) nous a adressés un discours un jour, et il a dit : "Ô gens, le mois d'Allah s'approche de vous avec bénédiction, miséricorde et pardon. C'est un mois qui, aux yeux d'Allah, est le meilleur des mois, ses jours sont les meilleurs des jours, ses nuits sont les meilleures des nuits, et ses heures sont les meilleures des heures. C'est un mois où vous êtes invités à la réception d'Allah, et où vous êtes comptés parmi les nobles serviteurs d'Allah. Vos respirations y sont des glorifications, votre sommeil y est un acte d'adoration, vos actions y sont acceptées, et vos invocations y sont exaucées. Alors, demandez à votre Seigneur avec des intentions sincères et des cœurs purs de vous accorder le succès de jeûner en ce mois et de réciter Son Livre. Car le malheureux est celui à qui le pardon d'Allah est refusé en ce grand mois. Souvenez-vous de votre faim et de votre soif en ce mois, car ce seront la faim et la soif du Jour de la Résurrection. Faites preuve de générosité envers vos pauvres et nécessiteux, honorez vos aînés, ayez pitié de vos jeunes, maintenez les liens de parenté, gardez vos langues, détournez vos regards de ce qui est interdit, et vos oreilles de ce qui est interdit à écouter. Soyez compatissants envers les orphelins des gens comme vous seriez compatissants envers vos propres orphelins. Repentez-vous à Allah de vos péchés, élevez vos mains vers Lui en prière aux moments de vos prières, car ce sont les meilleurs moments où Allah regarde avec miséricorde Ses serviteurs, répond à leurs supplications lorsqu'ils L'invoquent, et les exauce lorsqu'ils L'appellent. Ô gens, vos âmes sont engagées par vos actions, libérez-les par votre repentir. Vos dos sont chargés de vos péchés, allégez-les par la longueur de vos prosternations. Sachez que Allah le Très Haut a juré par Sa grandeur de ne pas châtier ceux qui prient et se prosternent, et de ne pas les effrayer par le Feu le Jour où les gens se tiendront devant le Seigneur des mondes. Ô gens, quiconque nourrit un croyant jeûnant en ce mois recevra en récompense l'affranchissement d'une esclave et le pardon pour ses péchés passés." Il fut demandé : "Ô Messager d'Allah, nous ne sommes pas tous capables de faire cela." Il répondit : "Craignez le Feu, ne serait-ce qu'avec une demi-datte. Craignez le Feu,

28-49 The interpreter (of the Quran) Muhammad ibn Al-Qasim - may God be pleased with him - narrated that Ahmad ibn Al-Hassan Al-Husseini narrated 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 Al-Ridha Ali ibn Musa (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 Commander of the Faithful (s) said, ‘There are many who are ignorant and make a piece of clothing to wear but it becomes their burial shroud, and build a house in which to live but that house will be their burial place.’”

Combien de distrait tisse un vêtement pour le porter, alors qu'il s'agit en réalité de son linceul, et construit une maison pour y vivre, alors qu'il s'agit en réalité de son tombeau.

28-50 According to the same documentation, the Commander of the Faithful (s) was asked, “What is preparedness for death?” He (s) said, “Performing the obligatory deeds, avoiding the forbidden deeds, and being good-tempered. For such a person it does not make any difference whether he approaches death or death comes towards him. I swear by God that it does not make any difference for the son of Abi Talib (the Commander of the Faithful: Imam Ali) whether he goes towards death or death comes towards him.”

Il a été demandé à l'Imam des croyants (que la paix soit sur lui): "Quelle est la préparation pour la mort?" Il a répondu: "L'accomplissement des obligations, l'évitement des interdits, et s'attacher aux nobles actions, puis ne pas se soucier si la mort survient à lui ou s'il survient à la mort. Par Allah, le fils d'Abi Talib ne se soucie pas s'il rencontre la mort ou si la mort le rencontre."