Hadiths Rares

2. Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar from Yunus from ‘Abd Allah ibn Sinan who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of several men who share a slave-girl who is then entrusted to one of them and he does sexual intercourse with her. He (the Imam) said, ‘His punishment is reduced proportionate to the amount of his share in the ownership of the slave-girl in the form of cash and he is punished proportionate to the amount that does not belong to him. The slave-girl is evaluated for the price that she is worth for. If such price is less than what is paid for her, then what is paid for her is her fair price; but if her price according to the evaluation is more than what is paid for her then this is her fair price and this man is held responsible for his act.’ I then asked, ‘What happens if another one of the shareholders wants to buy her?’ He (the Imam) said, ‘It is up to him but he cannot buy her before Istibra’ (quarantine) and no one of them can buy her without payment.’”

[Traduction du contenu principal du hadith]

3. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Hassan ibn Ali from Ahmad ibn ‘A’idh from abu Salmah who has said the following: “About the case of two slaves who belong to two people and each is authorized to buy and sell with their properties. The two slaves disagree on something and each one runs to the other’s owner, both of equal physical strength, and buy the other slave from his master. They return to their place each with the claim of buying the other from his master and each says, ‘You are my slave because I have bought you from your master.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘From the place they separate from each other the distance is measured, then whoever was closer is the winner. If the distance is the same then whoever has reached the master of the other faster is the winner. He can then sell the other or keep, as he likes, but he cannot beat him up.’ In another Hadith it is said that if the distance is the same the case is decided by casting raffle to find out who is the winner.’”

Il a dit : "Concernant deux esclaves délégués à qui on avait confié d'acheter et de vendre avec leurs propres biens, s'ils se disputent et que l'un d'eux achète l'esclave de l'autre, puis l'autre achète l'esclave du premier, et qu'ils retournent chacun à leur place en tenant fermement l'autre en disant : 'Tu es mon esclave, je t'ai acheté de ton maître', alors un jugement sera rendu entre eux à l'endroit où ils se sont séparés. On lance un caillou entre eux, et celui vers lequel le caillou est lancé est l'esclave de l'autre. S'ils sont à égale distance, alors un tirage au sort est effectué pour déterminer à qui appartient l'esclave. Celui qui est tiré au sort en premier a le choix de le vendre ou de le garder, sans lui causer de tort." Et dans une autre version : "Lorsque la distance est égale entre eux, un tirage au sort est effectué, et celui vers qui le tirage au sort se fait devient son esclave."

1. A number of our people have narrated from Sahl ibn Ziyad from Al-Rayyan ibn al-Salt or a man from Rayyan from Yunus from the virtuous servant (of Allah) who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘The earth belongs to Allah who has made it an endowment for His servants. Whoever keeps a land out of use for three consecutive years without good reason, loses its ownership and it will be given to others, and one who does not demand his right for ten years, then his right ceases to exist.’”

"Certes, la terre appartient à Allah, Il l'a rendue en possession à Ses serviteurs. Celui qui laisse une terre à l'abandon pendant trois années consécutives sans raison valable, elle lui sera retirée de sa main et donnée à un autre. Et celui qui abandonne la réclamation d'un droit qui lui est dû pendant dix ans, alors ce droit lui sera enlevé."

2. Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar from Yunus from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you take a land from someone who does not demand it back for three years he loses the right to demand it thereafter.’”

Celui à qui une terre a été prise, puis y reste trois ans sans la réclamer, il ne lui est pas permis de la réclamer après trois ans.

1. A number of our people have narrated from Sahl ibn Ziyad from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘You cannot accuse one whom you trust and you must not trust a treacherous person when you have already tried him.’’’

Il a dit: "Il n'est pas permis de calomnier celui à qui tu as confié quelque chose, et ne fais pas confiance au traître alors que tu l'as déjà testé."

2. Sahl ibn Ziyad has narrated from Muhammad ibn al-Hassan ibn Shammun from Muhammad ibn Harun al-Jallab who has said the following: “I once heard abu al-Hassan, ‘Alayhi al-Salam, saying, ‘When injustice is more than the truth, it is not lawful for anyone to think good of anyone until he finds it out to be the case/”

"Lorsque l'injustice l'emporte sur la vérité, il n'est pas permis à quiconque de penser du bien de quelqu'un jusqu'à ce qu'il en ait la certitude."

3. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from Khalaf ibn Hammad Zakariya ibn Ibrahim in a marfu’ manner who has said the following: “Abu Ja‘far, once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘One who trusts an untrustworthy one, he does not have good reason and ground before Allah.”’

"Celui qui est choisi comme dépositaire sans être digne de confiance n'a pas de preuve auprès d'Allah."

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “I once heard abu al-Hassan, ‘Alayhi al-Salam, saying, ‘Abu Ja‘far, ‘Alayhi al-Salam, would say, “A trustworthy person has not betrayed you but you have trusted a treacherous one.’”

Ne te laisse pas tromper par l'homme digne de confiance, mais tu as confié à un traître.

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn Ali al-Kufiy from ‘Ubays ibn Hisham from abu Jamilah from abu Hamzah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If one learns that a servant of the servants of Allah has lied in what he had said, disregarded his promise and betrayed his trust with what he was entrusted, then considers such person trustworthy, it becomes a right before Allah, most High to afflict him with it without any recompense or give him any reward for his suffering.’”

Celui qui reconnaît en un serviteur parmi les serviteurs d'Allah le mensonge lorsqu'il parle, la trahison lorsqu'il promet, et la perfidie lorsqu'il est chargé d'une responsabilité, puis lui confie une tâche en toute confiance, il est juste qu'Allah l'éprouve à travers cela, puis ne le laisse pas tomber et ne le déçoit pas.

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that once two people brought their dispute before ’Amir al-Mu’minin, ‘Alayhi al-Salam. One of them had purchased a camel from the other one, and the seller had excluded the head and the skin. The buyer then decided to sell it. He (the Imam) said to the buyer, ‘His share in the camel is proportionate to the head and skin.’”

Il a été rapporté de l'Imam Ja'far As-Sadiq (que la paix soit sur lui) qu'un différend a été porté devant l'Imam Ali (que la paix soit sur lui) par deux hommes. L'un d'eux avait acheté un chameau à l'autre, et le vendeur avait exclu la tête et la peau de la vente. Ensuite, l'acheteur a voulu revendre le chameau, mais le vendeur a dit à l'acheteur : "Il est ton partenaire dans le chameau en fonction de la tête et de la peau."

2. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Ahmad ibn Hammad who has said that Murazim narrated to me from his father or his uncle who has said the following: “I once saw abu ‘Abd Allah, ‘Alayhi al-Salam, examine an account with his agent who very often said, ‘By Allah, I have not committed treachery, by Allah I have not committed treachery.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, then said, ‘O you, wasting my assets and your committing treachery is the same; the wickedness of treachery is on you.’ He (the Imam) then said, ‘The Messenger of Allah has said, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one of you runs away from his share of sustenance, it follows him just as one who runs away from his death which follows him until it finds him. If one commits treachery it is counted (taken) against his sustenance and its sin is written on him.’””

Le contenu principal du hadith met en lumière l'importance de la fidélité dans l'exécution des responsabilités et met en garde contre la trahison, soulignant que celle-ci a des conséquences néfastes sur la subsistance et entraîne un fardeau de péché pour celui qui trahit.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from abu ‘Umarah al-Tayyar who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that my assets are gone, my belongings have scattered and I have a large family. Abu ‘Abd Allah, ‘Alayhi al-Salam, then said, ‘When you arrive in al-Kufah, open your shop, set up your display and balance and engage in (earning) sustenance from your Lord.’ Upon his arrival he opened his shop, set up his display and balance. People around found it strange knowing that there was nothing in his home of assets or with him. A man came to him and asked (and paid) him to buy for him cloths. He bought it (perhaps on credit) for him and received the payment for it which remained with him. Then another man came and said, ‘Buy for me a cloth.’ He searched in the market for him, and then bought it for him and the payment for it remained in his hand. This was how business people exchanged goods among themselves. Then another man came and said, ‘O abu ‘Ummarah, I have a bundle of Kattan. Do you want to buy it to pay me after one year?’ He replied, ‘Yes, load it and deliver to me.’ It was delivered to him and he bought it to pay after one year. The man then left and a man from the market came and asked, ‘O abu ‘Ummarah, what is this bundle?’ He replied, ‘I have purchased this bundle.’ He asked, ‘Can you sell to me one-half of it and keep the price with you?’ He then purchased it and he gave him one-half of the goods for a payment of one-half of the price which remained in his hand for one year. He then would buy cloths with that fund, put one or two cloths on display, buy and sell, until he became affluent, able to show his face and find fame.’”

[Le contenu principal du hadith a été traduit ci-dessus.]

4. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Muhammad ibn Sinan from abu Ja’far al-Ahwal who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once asked me, ‘How do you make a living?’ I replied, ‘I have two slaves and two camels.’ He (the Imam) said, ‘You must not speak about it to your brothers (in belief); if they do not harm, they do not benefit you either.’”

"Qu'as-tu comme moyen de subsistance?" J'ai dit: "Deux jeunes esclaves et des chameaux." Il a dit: "Protège-toi avec cela de tes frères, car s'ils ne te nuisent pas, ils ne te seront pas utiles."

5. Abu Ali al-Ash’ariy has narrated from certain persons of our people from Ibrahim ibn ‘ Abd al-Hamid from al-Walid ibn Sabiyh who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘The sustenance of certain people is in trading, others have it in their sword and certain ones in their tongue.”’

Parmi les gens, il y en a dont la subsistance provient du commerce, et parmi eux il y en a dont la subsistance provient de l'épée, et parmi eux il y en a dont la subsistance provient de leur langue.

6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn al-Muthanna’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who faces constraint in his living’ -or he (the Imam) said ‘in his sustenance- should buy small ones (of animal) and sell large ones.’” It is also narrated from him (the Imam) that if one’s plans do not work he should work in al-kursuf (a certain kind of fabric).

قَالَ مَنْ ضَاقَ عَلَيْهِ الْمَعَاشُ أَوْ قَالَ الرِّزْقُ فَلْيَشْتَرِ صِغَاراً وَلْيَبِعْ كِبَاراً. وَرُوِيَ عَنْهُ أَنَّهُ قَالَ (عَلَيْهِ السَّلام) مَنْ أَعْيَتْهُ الْحِيلَةُ فَلْيُعَالِجِ الْكُرْسُفَ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘d ibn Sa‘d from Muhammad ibn al-Fudayl who has said the following: “Abu al-Hassan, ‘Alayhi al-Salam, has said, ‘With whatever (lawful) means one opens the door to his sustenance it is business and trade.’”

a dit : "Tout ce avec quoi un homme commence est sa subsistance, donc c'est un commerce."

8. Muhammad ibn Yahya has narrated from certain persons of our people from Mansur ibn al-‘ Abbas from al-Hassan ibn Ali ibn Yaqtin from al-Husayn ibn Mayyah from ‘Umayyah ibn ‘Amr form al-Sha‘iyriy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, would say, ‘If one is calling to what he sells, you do not have to increase; only announcing makes increasing unlawful and remaining silent makes the increase lawful.’”

L'Imam Ali (que la paix soit sur lui) a dit : "Lorsque le muezzin appelle à la prière, tu ne dois pas ajouter, car l'ajout est interdit dans l'appel, et le silence le rend licite."

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad or others from ibn Mahbub from ‘Abd al-‘Aziz al-‘Abdiy from ‘Abd Allah ibn abu Ya’fur who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘If one plants wheat in a land and it does not come pure or the plantation grows with a great deal of barley, it is because of the injustice of his work to the piece of land that he owns or it is because of the injustice of his workers. Allah, most Majestic, most Glorious, says, ‘. . . because of the injustice of Jews We made certain good things that were lawful, unlawful for them.’ (4:158) It was meat of camel, cow and sheep. He (the Imam) said, ‘Israel when eating the meat of camel would suffer pain in his lower back, thus he made eating of the meat of camel unlawful for himself, and this was before the coming of the Torah. When Torah came it did not make it unlawful but he did not eat.’”

Celui qui plante du blé dans un champ et ne le fertilise pas, ou que sa récolte soit abondante en orge, alors il a commis une injustice dans le domaine de la propriété de la terre ou une injustice envers ses associés et ses voisins. Car Allah, le Tout-Puissant, dit: "Par l'injustice de ceux qui étaient juifs, Nous leur avons interdit certaines bonnes choses qui leur étaient permises, à savoir la viande de chameau, de vache et de mouton." Et Il a dit: "Les Enfants d'Israël, lorsqu'ils mangeaient de la viande de chameau, devenaient arrogants et leur taille enflait. Il s'est donc interdit à lui-même la viande de chameau avant même que la Torah ne soit descendue. Mais quand la Torah est descendue, il ne l'a ni interdit ni mangé."

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ja’far ibn Muhammad ibn abu al-Sabbah from his father from his grandfather who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who becomes a friend of a young woman who gives him four thousand dirham and says, ‘If our friendship is destroyed you can return the dirhams to me.’ He works with it and makes profits. The young man marries and wants to repent, what should he do? He (the Imam) said, ‘He must return the dirhams and the profit belongs to him.’”

[Le contenu principal du hadith]

11. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah prohibited eating of what ants carry in their mouth or with their legs.”

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a interdit de manger ce que la fourmi transporte dans son ventre et sur ses pattes.

12. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from af-Washsha’ who has said the foiiowing: “I once heard him (the Imam), ‘Alayhi al-Salam, saying, ‘The skillfulness of a man is for his earning a living.’”

J'ai entendu Abi al-Hasan (que la paix soit sur lui) dire : "La ceinture de l'homme est dans le domaine de ses gains."

13. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from ai-Ribatiy from abu af-Sabbah Mawia’ Afe Sam from Jabir who has said the foiiowing: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a man who becomes friends with a woman who gives him a certain amount of asset which remains in his hands for as long as Allah wants; then he spends from it. He (the Imam) said, ‘He must return it to her and if anything extra is left it is for him.’”

Un groupe parmi nos compagnons de la part d'Ahmad ibn Muhammad, de Ibn Mahbub, de ar-Ribati, d'Abu as-Sabbah, le serviteur des Banu Sam, de Jabir, qui a dit: J'ai interrogé Abu 'Abdillah (sur lui la paix) au sujet d'un homme dont une femme a témoigné en faveur de lui, et elle lui a donné de l'argent, et il l'a gardé avec lui autant que Dieu l'a voulu. Puis, après un certain temps, il est sorti de chez lui. Il a dit: Il doit lui rendre ce qu'il lui a pris, même s'il y a un excédent, car il lui appartient.

14. Muhammad ibn Yahya has said that Muhammad once wrote to abu Muhammad, ‘Alayhi al-Salam, about a man to whom another man owed one hundred dirham. He demanded for payment but the debtor said, ‘I will come back to you in ten days after completing my work. If I will not come back, you will have one thousand dirham on me at once without any condition and I appoint witnesses for it.’ He then calls for witnesses. He (the Imam) signed the answer that said, ‘They must only testify to what is true and the creditor must only take what is his right, by the will of Allah.’”

Il ne convient pas à eux de témoigner sauf en toute vérité, et il ne convient pas au créancier de prendre autre que la vérité, si Allah le veut.

15. It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from ibn Faddal from ‘Abd Alfah ibn ‘Abd al- Rahman from Yahya ai-Haiabiy from ai-Thumaliy who has said the foiiowing: “I once passed with abu ‘Abd Allah, ‘Alayhi al-Salam, through the copper market and I asked, ‘I pray to Allah to keep my soul in service for your cause, what is the origin of the copper?’ He (the Imam) said, ‘It is silver but the land spoils it and if one can take away the invalidity, he can benefit from it.’”

J'ai accompagné Abu Abdullah (sur lui la paix) au marché des forgerons. Je lui ai dit : Que ta vie soit sacrifiée pour toi, ce forgeron, quelle est la matière première de laquelle il provient ? Il a dit : De l'argent, sauf que la terre l'a corrompu. Celui qui est capable d'extraire la corruption en bénéficiera.

16. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from Tha’labah ibn Maymun from ‘Abd al- Malik ibn ‘Utbah who has said the following: “‘I still give goods to this man and he says that it is destroyed or is spent, so what kind of plan can help it?’ He (the planner) said, ‘You can give the man one thousand dirham and give it to him as loan; then give him twenty dirham to work with the asset and say to him, “This is my capital and that is your capital. Whatever you gain thereof is between both of us.’” I asked about it from ‘Abd Allah, ‘Alayhi al-Salam, who said, ‘It is not unlawful.’”

Un homme a demandé à Abd al-Malik ibn Utbah comment récupérer de l'argent qu'il avait prêté à quelqu'un qui prétendait l'avoir perdu ou dépensé. Abd al-Malik lui a conseillé de donner mille dirhams à cet homme, de les lui prêter, de lui donner vingt dirhams pour qu'il les fasse fructifier, en déclarant que l'argent est partagé entre eux deux. Il a également précisé que tout gain réalisé à partir de ces sommes serait partagé entre le prêteur et l'emprunteur. Cette pratique a été approuvée par Abu Abdullah (que la paix soit sur lui).

17. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Fadl from certain persons of our people who has said the following: “We complained before abu ‘Abd Allah, ‘Alayhi al-Salam, about the loss of our clothes with the cleaners. He (the Imam) said, ‘Write on them, “Blessing for us.’” We did so and did not lose any cloth thereafter.”

Nous nous sommes plaints à Abi Abdullah (que la paix soit sur lui) de la disparition de nos vêtements chez les teinturiers. Il a dit : Écrivez-y une bénédiction pour nous. Nous avons fait cela, et après cela, aucun vêtement ne nous a été enlevé.

18. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isma’il ibn Bazi’ from al-Khaybariy from al-Husayn ibn Thuwayri who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘When you are hungry play (eat slowly) with raisins.

Lorsque la famine vous touche, recourez aux raisins secs.

19. It is narrated from the narrator of the previous Hadith from Muhammad ibn Ahmad from al-Sindiy ibn Muhammad from abu al- Bakhtariy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘It is not lawful to deny salt and fire (to those who ask for it).”’

Il n'est pas permis de refuser le sel et le feu.

20. It is narrated from the narrator of the previous Hadith from Musa ibn Ja’far al-Baghdadiy from ‘ Ubayd Allah ibn ‘Abd Allah from Wasil ibn Sulayman from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, had an occasional companion from the time of ignorance. When he (the Messenger of Allah) was commissioned as the Holy Prophet, he met him and said to the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘As a companion I pray to Allah to give you good because you agreed and did not argue.’ The Holy Prophet said to him, ‘So also from me, may Allah give you good for a companion; you did not refuse any benefit and did not grind your teeth (you were not stingy).”’

Le Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) avait un associé (dans le commerce) à l'époque de l'ignorance, et quand il fut envoyé (en tant que Prophète), il le rencontra. Son associé lui dit : "Que Dieu te récompense en bien pour notre association, car tu étais toujours généreux et jamais avare." Le Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) lui répondit : "Et toi aussi, que Dieu te récompense en bien pour notre association, car tu n'as jamais retenu un profit ni refusé une dette."

21. Ali ibn Ibrahim has narrated from (his father) from Ali ibn Muhammad al-Qasaniy from al-Qasim ibn Muhammad from Sulayman ibn Dawud from a man who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a Muslim man with whom a thieving man leaves a certain amount of dirham and he is a Muslim also; if he must return it to him. He (the Imam) said, ‘No, he must not return it. If he can find the owner he must give it to him; otherwise, he must deal with it as what is found as a lost item and announce about it in public for one year. If the owner is found it is fine; otherwise, it is given as charity. If the owner comes thereafter he is given the choice to leave it for charity and reward or claim the loss. If he chooses charity he receives the reward; if he chooses compensation for the loss, the reward goes to one who pays compensation.’”

J'ai demandé à propos d'un homme parmi les musulmans à qui un homme des voleurs a confié des dirhams ou des biens, et le voleur est musulman, doit-il les lui rendre ? Il a dit : Il ne doit pas les lui rendre. S'il peut les rendre à leur propriétaire, qu'il le fasse, sinon il les garde comme un bien perdu qu'il peut utiliser, mais il doit en informer son propriétaire. S'il retrouve son propriétaire, il doit les lui rendre, sinon il doit en faire l'aumône. Si le propriétaire se présente plus tard, il lui donne le choix entre la récompense et le dédommagement. S'il choisit la récompense, il la reçoit, s'il choisit le dédommagement, il le paie, et la récompense lui revient.

22. Ali has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman who has said the following: “This is concerning my question before the virtuous servant of Allah saying, ‘I pray to Allah to keep my soul in service for your cause, we in Makkah had travel-mates, and when they left and we also left we carried certain items of their goods without knowing and they had gone. We did not know their places and the goods were left with us. What should we do about them? He (the Imam) said, ‘Take them with you to meet them in al-Kufah.’ I (Yunus) said, ‘I do not know them and we do not know how to find them.’ He (the Imam) said, ‘Sell the items and give its price to your people.’ I then asked, ‘I pray to Allah to keep my soul in service for your cause, should I give them to Ahl al-Walayah (people who believe in the Divine Authority of ‘A’immah)? He (the Imam) said, ‘Yes, give it to them.’”

Ce hadith souligne l'importance de la responsabilité et de l'honnêteté dans la gestion des biens confiés, même en cas d'ignorance des circonstances. Il met en avant la nécessité de restituer les biens perdus à leurs propriétaires ou d'en donner la valeur équivalente, soulignant ainsi les valeurs de justice et de sincérité dans les transactions.

23. Al-Husayn from Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadijah who has said the following: “This is concerning my question of Dhariyh al-Muharibiy before abu ‘Abd Allah, ‘Alayhi al-Salam, about a slave who takes an item that is found. He (the Imam) said, ‘What a slave has to do with an item found! He does not own anything for himself. A slave must not have bothered about it. He must announce it in public for one year. If the owner comes it must be given to him, otherwise, it remains in his belongings; and if he dies it becomes of his legacy for his children and those who inherit him. If no one comes to demand it, it remains in their belongings and it becomes their property; but if someone comes asking for it they must give it to him.’”

Zarīh al-Muhāribiyy a interrogé Abi 'Abdillah sur le cas du serviteur qui trouve un bien perdu. Il lui répondit : "Le serviteur ne possède rien de lui-même, donc il ne doit pas le réclamer. Il doit le garder pendant un an. S'il vient quelqu'un le réclamer, il doit le lui restituer. Sinon, cela devient sa propriété. S'il meurt, cela devient un héritage pour ses enfants et ses héritiers. S'il n'y a pas de réclamant, cela appartient à leurs biens. S'il y a un réclamant, ils doivent le lui restituer."

24. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited exposing a she-camel before a he-camel for breeding, unless the young is given in charity or is slaughtered as well as a donkey to leap (mount) over an old one.’”

قَالَ نَهَى رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَنِ الْكَشُوفِ وَهُوَ أَنْ تُضْرَبَ النَّاقَةُ وَوَلَدُهَا طِفْلٌ إِلا أَنْ يُتَصَدَّقَ بِوَلَدِهَا أَوْ يُذْبَحَ وَنهى أَنْ يُنْزَى حِمَارٌ عَلَى عَتِيقَةٍ.

25. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn af-Husayn al-Lu’Iuwiy from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “A certain person of our people lived in al-Madinah and he suffered severe constraints. Abu ‘Abd Allah, ‘Alayhi al-Salam, said to him, ‘You must go to find a shop in the market, set up your display and keep a jar of water with you and guard the door of your shop. He (the narrator) has said that he followed the instruction and remained in that condition as long as Allah wanted. Then a company of people came from Egypt. Every one of them left their goods with people whom each one knew until shops became full. Only one man was left who did not find a shop to store his goods. People of the market told him that there is man who has no problems and there are no goods in his shop. You can store your goods in his shop. He went to him and asked him, ‘Can I store my goods in your shop?’ He replied, ‘Yes, you can do so.’ He stored his goods in his shop and he began to sell his goods one by one until it was time for his companions to leave and of his goods very little was left. He did not like to stay, so he said to our friend, ‘I leave these goods with you to sell and send the proceeds to me.’ He agreed. The company left as well as the man along with them, leaving the goods with him. Our companion sold the goods and sent the proceeds to him. He (the narrator) has said that when the company from Egypt left, he sent goods to this man and he sold them and sent the proceeds to him. When he experienced this he stayed in Egypt and would send goods to him prepared. He (the narrator) has said that he was set at the right course, thus, he became affluent and rich.”

Un homme parmi nos compagnons à Médine était dans une grande détresse. Abu Abdullah (que la paix soit sur lui) lui a dit : "Va prendre un stand dans le marché et étends un tapis. Aie une cruche d'eau avec toi et reste près de ta boutique." L'homme a fait comme il lui a été dit. Puis un groupe d'Égyptiens est arrivé et a placé leurs marchandises, chacun à côté de son ami et de son associé, jusqu'à ce que tous les étals soient pleins, sauf un homme qui n'avait pas de stand pour y placer ses marchandises. Les gens du marché lui ont dit : "Il y a un homme ici sans stand, et il n'y a pas de marchandise dans son stand. Si tu mets tes marchandises dans son stand." L'homme a accepté et a mis ses marchandises dans le stand de l'autre. Il a commencé à vendre ses marchandises en premier, jusqu'à ce que le groupe d'Égyptiens soit prêt à partir. Il restait un petit article de ses marchandises chez l'homme. Il n'a pas aimé garder cela et a dit à notre compagnon : "Prends cet article, vends-le et envoie-moi le prix." L'homme a accepté. Le groupe est parti, l'homme est parti avec eux, laissant les marchandises derrière lui. Notre compagnon les a vendues et lui a envoyé le prix. Lorsque le groupe d'Égyptiens est revenu en Égypte, ils lui ont envoyé des marchandises qu'il a vendues et leur a renvoyé le prix. Lorsque l'homme a vu cela, il est resté en Égypte, envoyant ses marchandises à notre compagnon pour les vendre et les préparer pour lui. Il a prospéré et est devenu riche.

26. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from Tha’labah from ‘Abd al-Hamid ibn ‘ Awwad al-Ta’iy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that I owned a flour mill and that it had become my assembly place where my companions came together. He (the Imam) said, ‘That is a blessing from Allah, most Majestic, most Glorious.’”

Ceci est la douceur d'Allah, le Puissant et Majestueux.

27. Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Hassan ibn Ali from Hammad ibn ‘Uthman who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘A man’s sitting for follow-up prayer, after the morning Salat (prayer) at his prayer place until sunrise is better for his business than sailing on the ocean in search for sustenance.’ I then asked, ‘What happens if he has an urgent work which he is afraid to miss?’ He (the Imam) said, ‘He can leave for it and he is considered doing the follow-up prayer as long as he has a valid wudu.’”

J'ai entendu Abu Abdullah (que la paix soit sur lui) dire : "Pour celui qui reste assis après la prière de l'aube jusqu'au lever du soleil pour chercher sa subsistance de la navigation en mer, je dis : il doit y aller, même s'il craint de la manquer. Qu'il invoque Allah, le Très Haut, car il est sous Sa surveillance tant qu'il est en état de purification."

28. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from ibn Faddal from Mu‘awiyah ibn Wahab who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘There will come a biting time upon people. Everyone will keep tight with whatever is in his hand and forget about generosity. Allah, most Majestic, most Glorious, has said, ‘You must not forget generosity among yourselves.’ (2:239) At that time a people appears who deals (unjustly) with helpless people and they are the wicked ones.’”

a dit : "Il viendra parmi les gens un temps où l'avarice sera répandue, chacun mordra sur ce qu'il a en sa possession et oubliera la générosité. Certes, Allah, Puissant et Majestueux, a dit : 'Et ne négligez pas la générosité entre vous.' À cette époque, il y aura des gens qui maltraiteront les nécessiteux, ils seront les pires de la création."

29. Sahl ibn Ziyad has narrated from Ya’qub ibn Yazid from Muhammad ibn Murazim from a man from Ishaq ibn ‘Ammar who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘If one searches for little amounts of sustenance it leads to attract greater amounts of sustenance, and if one gives up small amounts of sustenance it leads to going away of the greater amount of sustenance.’”

Celui qui cherche peu de subsistance est en fait en train d'appeler à recevoir davantage de subsistance, et celui qui abandonne une petite part de subsistance est en fait en train d'appeler à perdre une grande part de subsistance.

30. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from a man whom has named from al-Husayn al-Jammal who has said the following: “One day I saw Ishaq ibn ‘Ammar pack his bag, ready to move, when a man came asking to exchange dirham with dinar. He opened his bag, gave him dirham and took the dinar. I then said, ‘Allah is free of all defects, how dinar can be better?’ Ishaq said, ‘I did not do it because of my interest in dinar, but I heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, “One who considers a small amount of sustenance little becomes deprived of a great deal of sustenance.’””

J'ai vu Isḥāq ibn ʿAmmār un jour, son manteau serré autour de lui alors qu'il essayait de se lever. Un homme est venu lui demander des dirhams en échange d'un dinar. Isḥāq a ouvert son manteau et lui a donné des dirhams pour un dinar. J'ai alors dit : "Gloire à Allah, quelle bénédiction dans ce dinar !" Isḥāq a répondu : "Je n'ai pas fait cela par convoitise pour la valeur du dinar, mais j'ai entendu Abū ʿAbdillāh (sur lui la paix) dire : 'Celui qui se contente d'une petite subsistance se préserve d'en demander davantage.'"

31. Ahmad ibn Muhammad from has narrated from Muhammad ibn ‘Isa from abu Muhammad al-Ghifariy from ‘Abd Allah ibn Ibrahim from those who narrated to him who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘One who is tired of power must cherish small ones.’” Muhammad ibn ‘Isa thinks that al-Ghifariy is of the children of abu Dharr, may Allah be pleased with him.

Celui à qui la capacité est donnée, qu'il élève un enfant. Muhammad ibn Isa prétend que al-Ghifari est un descendant d'Abu Dhar (qu'Allah soit satisfait de lui).

32. Ahmad ibn Muhammad from has narrated from ‘Uthman ibn ‘Isa from abu Zuhrah from ‘Umm al-Hassan who has said the following: “Once, ’Amir al-Mu’minin, ‘Alayhi al-Salam, passed by and asked, ‘What are you doing O ‘Umm al- Hassan?’ I replied, ‘I am spinning to make yarn.’ He (the Imam) said, ‘That is a very sweet way of earning’ -or that he said- ‘of the sweetest way of earning.’”

Il m'est arrivé de passer devant l'Imam Ali (que la paix soit sur lui) et il m'a demandé : "Que fais-tu, ô mère d'Al-Hasan ?" Je lui ai répondu : "Je file." Il a alors dit : "Certes, c'est parmi les moyens licites de subsistance, ou parmi les plus licites des moyens de subsistance."

33. Ahmad ibn Muhammad has narrated from Muhammad ibn Ali from Ali ibn Asbat from those who narrated to him from Jahm ibn Hamid al-Rawasiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When you see a man who takes out from his assets in obedience to Allah, most Majestic, most Glorious, then you must be certain that he has earned it by lawful ways, and when he takes it in disobedience to Allah, most Majestic, most Glorious, you must rest assured that he has earned it in unlawful ways.’”

Lorsque tu vois un homme dépenser de sa richesse dans l'obéissance à Allah, exalté soit-Il, sache qu'il a acquis cela licitement. Et lorsque tu le vois dépenser dans la désobéissance à Allah, exalté soit-Il, sache qu'il a acquis cela illicitement.

34. Ahmad ibn Muhammad ibn ‘Isa has narrated from those who narrated to him who has said the following: “I once said to abu ‘ Abd Allah, ‘Alayhi al-Salam, a man traveled and then came back with a great deal of assets and we did not know if he had earned it in a lawful or unlawful ways. He (the Imam) said, ‘If such is the case, look how he spends it. If he spends in ways that he is not supposed to spend or is of the sinful ways it then is from unlawful ways.’”

J'ai dit : Un homme sort et revient vers nous avec beaucoup de richesses, et nous ne savons pas s'il les a acquises licitement ou illicitement. Il a répondu : Alors regarde dans quel domaine il dépense ses dépenses. S'il dépense dans des choses qui ne conviennent pas et pour lesquelles il commet un péché, alors c'est illicite.

35. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once passed by a man who sold clothes. The man was tall and the cloth was short. He (the Messenger of Allah) said, ‘Sit down; it is more useful for your commodity.”’

Le Prophète (que la paix et les bénédictions de Dieu soient sur lui et sa famille) passa devant un homme qui vendait un vêtement, et l'homme était grand alors que le vêtement était court. Le Prophète lui dit : "Assieds-toi, car il est possible qu'il s'agisse de ton gagne-pain."

36. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Ja’far ibn Muhammad al- Ash’ariy from ibn Qaddah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I once took a letter to my father that a man had sent and I took it out of my sleeves. He (the Imam) said, ‘My son, do not keep anything in your sleeves; it causes loss of things.’”

"Je suis venu avec un livre à mon père qu'un homme m'avait donné. Je l'ai sorti de ma manche et il m'a dit: Ô mon fils, ne porte rien dans ta manche car la manche est une perte."

37. Ali ibn Ibrahim has narrated from his father from Ahmad ibn abu Nadr from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘There will come a time when people complain before their Lord.’ I then asked, ‘How they will complain before their Lord?’ He (the Imam) replied, ‘A man will say, “By Allah, I have not gained anything since so and so much time and ate or drank except from my capital.” Fie upon you, is your capital or its peak from any source other than from your Lord!”’

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) a dit : "Viendra un temps où les gens se plaindront à leur Seigneur." J'ai dit : "Comment peuvent-ils se plaindre à leur Seigneur ?" Il a dit : "Un homme dira : Par Allah, je n'ai rien gagné depuis telle et telle période, je ne mange ni ne bois sauf avec l'argent de mon capital. Malheur à toi ! D'où provient ton capital et ta descendance, sinon de ton Seigneur ?"

38. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Hisham ibn Salim from abu Basir who has said the following: “I once heard abu Ja‘far, ‘Alayhi al-Salam, saying, ‘During the time of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, there was a believing man, poor and very needy of the people of the platform (in front of Masjid). He always kept very close to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, at the times of all Salat (prayer) and did not miss any of them. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, sympathized with him greatly, looked after his needs and his poverty and said, ‘O Sa‘d, if something comes to me I will make you self-sufficient.’ It so happened that for a long time the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not get a chance and he (the Messenger of Allah) became depressed for Sa‘d. Allah, most Majestic, noticed how the Messenger of Allah felt about Sa‘d and Jibril came to the Messenger of Allah with two dirham and said, ‘O Muhammad, Allah has noticed how you feel about Sa‘d. Do you want to make him rich?’ He (the Messenger of Allah) replied, ‘Yes, I want to make him rich. Jibril gave him two dirhams and told him to give them to Sa‘d and instruct him to do business with them. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, took the two dirham then went out for Salat (prayer) and Sa‘d was standing at the door of the chambers of the Messenger of Allah waiting for him. When the Messenger of Allah saw him he said, £ 0 Sa‘d, are you good at trading?’ Sa‘d replied, ‘By Allah, I do not own anything to do trading. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, gave him the two dirham and told him to use them in trading and work for sustenance from Allah.’ Sa‘d took them and went with the Holy Prophet, until they performed al-Zuhr and al-‘Asr Salat (prayer). The Holy Prophet, said, ‘Go in search for sustenance; I was worried about your condition, O Sa‘d.’ Whatever Sa‘d bought for one he then sold it for two dirham and whatever he bought for two dirham he sold for four dirham and the worldly things began to move to him. His assets grew larger and his business became great. At the door of the Masjid he found a place where he sat and operated his trade. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, came out for Salat (prayer) when Bilal said Adhan but Sa‘d was busy with the worldly things without wudu and unprepared unlike the way he did before he was engaged in trading. The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asked, ‘O Sa‘d, the worldly things have kept you busy and away from Salat (prayer).’ He replied, ‘What can I do? I do not want to waste my assets. From this man I must receive payment and to this man I must pay.’ He (the Imam) said that the Messenger of Allah began to feel sadder about Sa‘d than about his poverty. Jibril came and said, ‘O Muhammad, Allah has noticed your feeling about Sa‘d. Of his conditions which one you like: this condition or that one before?’ The Holy Prophet said, ‘O Jibril, I like his condition before because his worldly things have taken away his hereafter. Jibril then said, ‘The love of the world and its asset is a trial and deviates one from the hereafter. You must ask Sa‘d to return your two dirham that you gave him. His condition will change to that he had before.’ He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, went out, passed by Sa‘d and asked, ‘Do you not want to return the two dirham I had given to you?’ Sa‘d replied, ‘Yes, indeed, I can give two hundred dirham.’ He (the Messenger of Allah) said, ‘I just want the two dirham.’ Sa‘d gave two dirham to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Imam) said that the worldly things turned away from Sa‘d until all that he had collected were gone and he returned to the condition he had before.’”

Ainsi, le Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) rencontra Sa'd et lui demanda s'il voulait lui rendre les deux dirhams qu'il lui avait donnés. Sa'd répondit : "Oui, et deux cents de plus." Le Prophète lui dit : "Je ne veux de toi, ô Sa'd, que les deux dirhams." Sa'd lui remit les deux dirhams. La vie mondaine prit alors le dessus sur Sa'd jusqu'à ce qu'il perde tout ce qu'il avait accumulé, et il revint à sa situation initiale.

39. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘All things that exist in lawful and unlawful forms are considered lawful for you until you recognize it (the unlawful one) to be exactly the unlawful item, then you must avoid it.’”

a dit : "Tout ce qui contient à la fois du licite et de l'illicite est licite pour toi pour toujours, jusqu'à ce que tu distingues clairement l'illicite en lui-même, alors tu devras t'en abstenir."

40. Ali ibn Ibrahim has narrated (from his father) from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘All things are lawful for you until you recognize it to be exactly an unlawful item which you must avoid from your own side. One such example is a cloth which you may have purchased and it is proved a stolen cloth; or a slave who is with you and perhaps he is free who has sold himself or is tricked and sold or is compelled; or a woman whom you have married and she is your sister or is one who is fed with milk from your wife or mother or sister or daughter and things likewise; until it becomes clear that they are otherwise or testimony proves otherwise.’”

قَالَ سَمِعْتُهُ يَقُولُ كُلُّ شَيْ‏ءٍ هُوَ لَكَ حَلالٌ حَتَّى تَعْلَمَ أَنَّهُ حَرَامٌ بِعَيْنِهِ فَتَدَعَهُ مِنْ قِبَلِ نَفْسِكَ وَذَلِكَ مِثْلُ الثَّوْبِ يَكُونُ قَدِ اشْتَرَيْتَهُ وَهُوَ سَرِقَةٌ أَوِ الْمَمْلُوكِ عِنْدَكَ وَلَعَلَّهُ حُرٌّ قَدْ بَاعَ نَفْسَهُ أَوْ خُدِعَ فَبِيعَ أَوْ قُهِرَ أَوِ امْرَأَةٍ تَحْتَكَ وَهِيَ أُخْتُكَ أَوْ رَضِيعَتُكَ وَالأشْيَاءُ كُلُّهَا عَلَى هَذَا حَتَّى يَسْتَبِينَ لَكَ غَيْرُ ذَلِكَ أَوْ تَقُومَ بِهِ الْبَيِّنَةُ.