Puissance

2. `Abd Allah ibn Muhammad ibn `Abd al-Wahhab said in Naysabur that Ahmad ibn al-Fadl ibn al-Mughayrah said: Abu Nasr Mansur ibn `Abd Allah ibn Ibrahim al-Isfahani said: `Ali ibn `Abd Allah said, on the authority of Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority of Muhammad ibn Abu al-Husayn al-Qurayzi, on the authority of Sahl ibn Abu Muhammad alMissisi that Abu `Abd Allah Ja`far ibn Muhammad (AS) said: A servant cannot act or move unless the ability to act is given to him by Allah, the Mighty and High. Verily, the legal capacity [taklif] from Allah, the Blessed and Exalted, has occurred after the capability. Thus, no one has legal capacity except the capable.

L'esclave n'agit ni ne se meut sans qu'Allah, Puissant et Majestueux, lui accorde la capacité. L'obligation divine survient après la capacité. Nul n'est tenu de faire quelque chose s'il n'en a pas la capacité.

3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn al-Hasan ibn Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of `Ubayd ibn Zurarah that Hamzah ibn Humran related to me that I asked Abu `Abd Allah al-Sadiq (AS) about the issue of ability, but he did not answer me. So I entered his presence at another time and said: “May Allah be in peace with you! A doubt has entered my heart which nobo0dy can remove but you.” He (AS) said: Verily, what is in your hear will not harm you?” I said: May Allah be in peace with you! AI believe: Allah, the Blessed and Exalted, does not burden His Servants with more than they can bear. They do not do anything except by the Intent, Will, Predestination and Decree of Allah. He (AS) responded, “This is the religion of Allah in which I believe, and in which my forefathers believed.” Or he (AS) said something along those lines. The Compiler of this book says: Allah’s Will and His Intent refer to His Command, and the pleasure found in His Obedience. And in the disobedience is commandment to refrain and forbiddance from them through restraint and warning.

L'auteur de ce livre a dit: La volonté et le décret d'Allah dans les actes d'obéissance qu'Il ordonne et agrée, et dans les péchés qu'Il interdit et contre lesquels Il met en garde et menace.

4. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah be pleased with them) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Muhammad ibn Khalid al-Barqi, on the authority of Muhammad ibn Yahya al-Sayrafi, on the authority of Sabah, al-Hadhdha’ that Abu Ja`far al-Baqir (AS) said: Zurarah asked him (AS) while I was present, “Are we capable of fulfilling the obligations Allah has made obligatory on us in His Book? And are we capable of refraining from the prohibitions which Allah has made obligatory upon us?” He (AS) thus said: “Yes.”

Zurara lui posa une question en présence de moi, il dit : "As-tu vu ce qu'Allah nous a prescrit dans Son Livre et ce qu'Il nous a interdit ? Il nous a rendus capables de faire ce qu'Il nous a prescrit et capables de laisser ce qu'Il nous a interdit." Il répondit : "Oui."

5. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said: My father said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn al-Hakam, on the authority of `Abd Allah ibn Bukayr, on the authority of Hamzah ibn Humran that I said to Abu `Abd Allah al-Sadiq (AS): “We have something to discuss.” He (AS) said: “Go ahead.” I said: We believe: Verily, Allah, the Mighty and High, commands us what to do and what not to do. He has decreed and intended the length of life and traces for every soul. He gave each soul the ability to obey Him and to fulfill His Commands. However, if people were to neglect this, they would be questioned about the capability and strength to obey Him. He (AS) then said: “This is the righteous way, if you do not revert from it.”

Ceci est le contenu principal du hadith.

6. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn `Abd Allah and `Abd Allah ibn Ja`far al-Himyari both said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of al-Hasan ibn `Ali ibn Fuddal, on the authority of Abu Jamilah al-Mufaddal ibn Salih, on the authority of Muhammad ibn `Ali al-Halabi that Abu `Abd Allah al-Sadiq (AS) said: The servants (of Allah) have not been commanded to do anything more than what they are capable of doing. Therefore, people re able to refrain from whatever they have been enjoined to refrain, and whatever they do not have the ability to refrain from has not been required of them. However, there is no good in people (who do not fulfill their religious obligations.)

Les serviteurs n'ont été commandés que selon leur capacité. Ainsi, chaque chose pour laquelle les gens ont été commandés et pour laquelle ils ont la capacité, ils doivent l'accomplir. Et pour ce qu'ils n'ont pas la capacité, cela est exempté d'eux. Mais les gens ne sont pas bons.

7. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said: Muhammad ibn al-Husayn ibn Abu al-Khattab said, on the authority of `Ali ibn Asbat that Abu al-Hasan al-Rida (AS) was asked about the issue of ability. He replied, “A servant is capable when he possesses four characteristics: his route is free from trouble, his body is healthy, he has all his limbs, and has a means of sustenance provided to him by Allah, the Mighty and High.” I asked, “May I be your ransom! Explain these reasons for me.” He explained, In order to be capable, a servant needs to have a route free from trouble. He needs to have a healthy body. And he needs to have all his limbs. He may intend to fornicate, but at first he does not find a woman then he finds one. Then, either he would be protected by Allah and he would stop from it as Yusuf (AS) did; or Allah would abandon him between him and his intentions. Thus, he would fornicate and would be labeled a fornicator. He has not obeyed Allah from compulsion, and did not disobey because he was coerced.

L'esclave peut être capable après quatre caractéristiques : qu'il soit exempt de la convoitise, en bonne santé physique, ses membres sains, et qu'il ait une raison qui provient d'Allah, le Puissant et Majestueux. Que l'esclave soit exempt de la convoitise, en bonne santé physique, ses membres sains, s'il désire commettre l'adultère et ne trouve pas de femme, puis en trouve une, soit il se protège en s'abstenant comme l'a fait Joseph, soit il laisse libre cours à sa volonté et commet l'adultère, et il sera alors nommé fornicateur, sans qu'Allah le contraigne ni qu'il désobéisse par domination.

8. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn al-Hasan ibn Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of Hammad ibn `Isa, on the authority of al-Husayn ibn al-Mukhtar, on the authority of Isma`il ibn al-Jabir, that Abu `Abd Allah al-Sadiq (AS) said: Verily, Allah, the Mighty and High, created a creation and knew they will not proceed to Him. He command them what they should o, and what they should not do. He never commands people to do something, unless He gives them the means to do it. And He never commanded people to refrain from doing something unless He gives them the means from refraining from it. People never obey or disobey but by the permission of Allah, the Mighty and High, i.e. with His Knowledge.

Certes, Allah, Puissant et Majestueux, a créé la création et a su ce vers quoi ils se dirigent. Il leur a prescrit des commandements et des interdictions. Ce qu'Il leur a ordonné, Il leur a tracé le chemin pour le suivre, et ce dont Il les a interdits, Il leur a tracé le chemin pour l'abandonner. Ils ne prennent ni n'abandonnent rien sans la permission d'Allah, Puissant et Majestueux, c'est-à-dire, par Sa connaissance.

9. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn al-Hasan ibn Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of Fadalah ibn Ayyub, on the authority of Aban ibn `Uthman, on the authority of Hamzah ibn Muhammad al-Tayyar that I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: And verily they were called upon to make obeisance while yet they were safe. He (AS) said: “The capable are capable of fulfilling the obligations that have been imposed on them. And the capable are capable of refraining from the prohibitions that were imposed on them. They will be tried through both obligation and prohibition.” Then he added, “There is nothing which has been commanded or prohibited by Allah, the Exalted, the Mighty and High, that is not a trial and predestined.”

Ils étaient capables, capables de suivre ce qui leur était ordonné et d'abandonner ce qui leur était interdit, et c'est ainsi qu'ils furent éprouvés. Il n'y a rien parmi ce qui leur a été ordonné et interdit, sans qu'il ne soit une épreuve et un décret de Dieu.

10. My father and Muhammad ibn Musa ibn al-Mutawakkil (RA) both said: Sa`d ibn `Abd Allah and `Abd Allah ibn Ja`far al-Himyari both said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of al-Hasan ibn Mahbub, on the authority of al-`Ala’ ibn Razin, on the authority of Muhammad ibn Muslim that I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: And pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) everyone who is able to undertake the journey to it. He (AS) said: “He should have the means to perform the pilgrimage [hajj].” I asked, “What happens if someone offers to pay for your pilgrimage, and you fill embarrassed about accepting his offer?” He (AS) replied, “Such a person would be counted among those who have the ability (to perform the pilgrimage).”

Il doit accomplir le pèlerinage, j'ai dit: Que dire de celui à qui le pèlerinage est offert mais qui a honte? Il a dit: C'est pour celui qui en a les moyens.

11. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Muhammad ibn Khalid al-Barqi, on the authority of Muhammad ibn Abu `Umayr, on the authority of Hisham ibn Salim, on the authority of Abu Basir that Abu `Abd Allah al-Sadiq (AS) said: “Whoever is offered the means to perform the pilgrimage, even if it means riding on the back of a mutilated, mangled tailed donkey has the means of performing the pilgrimage, even if he refuses the offer.”

Celui à qui le pèlerinage est présenté, même sur un âne, et qu'il refuse alors qu'il est capable de le faire, est parmi ceux qui ont commis un péché flagrant.

12. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Sa`d ibn Janah, on the authority of `Awf ibn `Abd Allah al-Azdi, on the authority of his paternal uncle that I asked Abu `Abd Allah al-Sadiq (as) about the issue of capability. So he (as) responded, “Have they done so?” I said: “Yes. They claim that the ability to do something applied only at the onset of the action and the intention at the time of the action, but not before it.” He (AS) replied, “These people have disbelieved.”

Les gens ont associé (à Allah).

13. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the authority of Muhammad ibn Abu `Umayr, on the authority of some of our scholars who he transmitted from, that Abu `Abd Allah al-Sadiq (AS) said: “A servant (of Allah) is not able to accomplish an action unless he has the ability to do so. Sometimes he has the ability to accomplish an action, but he does not do it. However, he can never accomplish an action unless he has the ability to do so.”

"Je l'ai entendu dire: Un serviteur n'agit pas sans en avoir la capacité, et il peut avoir la capacité sans agir, et il ne sera jamais considéré comme agissant tant qu'il n'a pas la capacité."

14. My father (RA) said; `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of Hisham ibn al-Hakam that Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and High: And pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) every one who is able to undertake the journey to it. What does He mean by this? He (AS) replied, “He means that whoever has a healthy body, a route free from trouble, proper provision, and a mode of transportation.

Celui qui est en bonne santé, qui a les moyens financiers et un moyen de transport.

15. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Abd Allah ibn Muhammad al-Hajjal al-Asadi, on the authority of Tha`labah ibn Maymun, on the authority of `Abd Al-A`la ibn A`yun, that Abu `Abd Allah al-Sadiq (AS) asked to interpret this verse: Had it been a near advantage and a short journey, they would certainly have followed you, but the tedious journey was too long for them; and they swear by Allah: If we had been able, we would certainly have gone forth with you; they cause their own souls to perish, and Allah knows that they are most surely liars. He (AS) said: “They indeed had the ability. Allah knew that they would have carried out their duty had it been a short and advantageous journey.”

Ils étaient capables de le faire, et il était connu dans la connaissance que s'ils avaient eu une proximité et un voyage à entreprendre, ils l'auraient fait.

16. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn `Isa said, on the authority of `Ali ibn `Abd Allah, on the authority of Ahmad ibn Muhammad ibn al-Barqi that Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and High: And they swear by Allah: If we had been able, we would certainly have gone forth with you; they cause their own souls t perish, and Allah knows that they are most surely liars. He (AS) said: “Allah, the Mighty and High, has refuted their statement: If we had been able, we would certainly have gone forth with you; stating that they did indeed have the means of going forth.”

Allah, exalté soit-Il, les qualifie de menteurs dans leur affirmation: "S'ils le pouvaient, que vous les laissiez [rester]", alors qu'ils étaient capables de partir.

17. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn `Abd Allah, on the authority of Muhammad ibn Abu `Umayr, on the authority of Abu al-Hasan al-Hadhdha’, on the authority of al-Mu`alla ibn Khunays I asked Abu `Abd Allah al-Sadiq (AS): “What is the meaning of the word of the Mighty and High: And, verily, they were called upon to make obeisance while yet they were safe.” He replied, “They had the ability.”

Et ils étaient capables.

18. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Sa`d ibn `Abd Allah said, on the authority of all three Ahmad ibn Muhammad ibn `Isa; Muhammad ibn `Abd al-Hamid and Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority of Ahmad ibn Muhammad ibn Abu Nasr, on the authority of some of our scholars that Abu `Abd Allah al-Sadiq (AS) said: “A servant cannot accomplish an action unless Allah, the Mighty and High, has granted him the ability of doing so. Verily, the legal capacity [taklif] from Allah has occurred after the ability. Thus, no one has legal capacity except for the capable.”

L'esclave n'accomplit ni n'entreprend quoi que ce soit sans qu'Allah, Puissant et Majestueux, lui accorde la capacité. L'obligation divine survient après la capacité. Ainsi, nul n'est tenu de faire quelque chose s'il n'en a pas la capacité.

19. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of al-Husayn ibn Sa`id, on the authority of Muhammad ibn Abu `Umayr, on the authority of Hisham ibn Salim that Abu `Abd Allah al-Sadiq (AS): Allah does not oblige His Servants to complete an action, nor does He forbid them form anything, without giving them the ability to do so. Then, and only then, He commands them to complete certain actions or to refrain from certain actins. Therefore, a servant (of Allah) cannot obey or disobey unless he has been given the ability to do so. The ability to act or to desist from action precedes the command, the action, apprehension, and delight.

Allah n'impose pas à Ses serviteurs une charge qu'ils ne peuvent pas supporter, ni ne les interdit de quelque chose sans leur donner la capacité de le faire. Il leur ordonne et leur interdit en fonction de leur capacité, donc aucun serviteur ne sera tenu responsable ou laissé libre de faire quelque chose sans avoir la capacité de le faire avant l'ordre et l'interdiction, avant de le prendre ou de le laisser, avant la mort ou l'extension de la vie terrestre.

20. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn alHakam, on the authority of Hisham ibn Salim, on the authority of Sulayman ibn Khalid that Abu `Abd Allah al-Sadiq (AS) said: “Apprehension and delight do not occur from a servant unless he has been granted the ability for apprehension and delight.”

Il n'y a pas de contraction ni d'expansion pour un serviteur sans qu'il ait la capacité préalable de contraction et d'expansion.

21. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Muhammad ibn alHusayn, on the authority of both Abu Shu`ayb al-Mahamili and Safwan ibn Yahya, on the authority of `Abd Allah ibn Muskan, on the authority of Abu Basir that Abu `Abd Allah al-Sadiq (AS) said: When a group of people were debating before him about the deeds and actins, I heard him say, “The ability to act precedes the action. Allah, the Mighty and High, did not command anything that would cause fear or delight until He granted His Servant with the ability to act.”

"J'ai entendu dire alors qu'il était en compagnie de gens discutant des actions et des mouvements: 'La capacité précède l'action, Allah le Très-Haut n'a ordonné ni la contraction ni l'expansion sans que le serviteur en soit capable pour cela'."

22. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the authority of Muruk ibn `Ubayd, on the authority of `Amr one of our scholars that I said to Abu `Abd Allah al-Sadiq (AS): “I have a family member who belongs to the Qadariya and who believes that we are able of doing so and so, and able of not doing so and so. So Abu `Abd Allah (AS) said: “tell him: “Do you have the ability to remember what you abhor, and to forget what you like?’ If he says: `No,’ then he has denounced his statement, and if he sas: `Yes,’ then do not speak to him again, for he has claimed to be God.”

Dis-lui: Peux-tu ne pas mentionner ce que tu détestes et ne pas oublier ce que tu aimes ? Car s'il dit non, il a abandonné son affirmation, et s'il dit oui, ne lui parle plus jamais, car il a prétendu à la seigneurie.

23. My father (RA) said: Sa`d ibn `Abd Allah said: Abu al-Khayr Slih ibn Abu Hammad said: Abu Khalid al-Sajistani related to me, on the authority of `Ali ibn Yaqtin, on the authority of Abu Ibrahim (AS) that The Commander of the Faithful (AS) passed by a group in Kufah while they were arguing about the Divine Decree. Thus, he asked their speaker, “Are you able to act because of Allah, with Allah or without Allah?” The person did not know how to answer. So the Commander of the Faithful (AS) said: Verily, if you claim that you are able to act because of Allah, then you are not in trouble. However, if you claim that you are able to act with Allah, then you have claimed to be an associate with Him in His sovereignty and if you claim that you are able to act without Him, then you have testified to a god other than Allah, the Mighty and High. He replied, “No, O Commander of the Faithful! I am able to act because of Allah.” So the Imam (AS) said: “If you had said something else, I would have hit your neck.”

L'Imam Ali (paix soit sur lui) est passé devant un groupe à Kufa qui discutait du destin. Il leur a dit : "Pensez-vous pouvoir agir indépendamment d'Allah, avec Allah ou en dehors d'Allah ? Si vous prétendez agir indépendamment d'Allah, alors vous n'avez aucun contrôle sur quoi que ce soit. Si vous prétendez agir avec Allah, alors vous prétendez être Son associé dans Sa souveraineté. Et si vous prétendez agir en dehors d'Allah, alors vous prétendez rivaliser avec Lui dans Sa Seigneurie." L'un d'eux a dit : "Non, je peux agir par Allah." Imam Ali (paix soit sur lui) lui a répondu : "Si tu avais dit autre chose, j'aurais coupé ton cou."

24. Ahmad ibn Muhammad ibn Yahya al-`Attar said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the authority of Hammad ibn `Isa, on the authority of Hariz ibn `Abd Allah, on the authority of Abu `Abd Allah (AS) that The Messenger of Allah (SA) said: “Nine things have been raised from My Ummah: error, forgetfulness, coercion, weakness, ignorance, compulsion, jealousy, evil omen, and the evil thoughts form the whisper (of Satan) which they do not say.”

Neuf choses ont été levées de ma communauté: l'erreur, l'oubli, ce sur quoi ils sont contraints, ce qu'ils ne peuvent supporter, ce qu'ils ne savent pas, ce à quoi ils sont contraints, l'envie, le mauvais présage et la réflexion sur les insinuations concernant la création tant qu'ils ne les expriment pas par la langue.

25. Tamim ibn `Abd Allah ibn Tamim al-Qarashi (RA) said in Farghanah that my father said, on the authority of Ahmad ibn `Ali al-Ansari, on the authority of `Abd al-Salam ibn Salih alHirawi that Al-Ma`mum asked al-Rida (AS) about the Word of Allah, the Mighty and High: They whose eyes were under a cover from My Reminder and they could not even hear. Consequently, he (AS) replied, Verily, covering the eyes does not stop them from remembering Allah, and remembering Allah cannot be done with the eyes. However, Allah, the Mighty and High, has compared those who reject the guardianship of `Ali ibn Abu Talib (AS) with blindness, because they use to find the words of the Prophet (SA) burdensome, and they could not bear to hear them. Al-Ma`mun then said: “You have relieved me. May Allah relieve you!”