Les aspects et les actes d'Al-Qa’im — Kitāb al-Ghayba

Les aspects et les actes d'Al-Qa’im — Kitāb al-Ghayba | al-imane — al-imane.com

IsnādAli ibn Ahmad nous a informés, il a dit: 'Ubayd Allah ibn Musa al-'Alawi nous a informés, de la part d'Abu Muhammad Musa ibn Harun ibn 'Isa al-Ma'abdi, il a dit: 'Abd Allah ibn Muslima ibn Qa'nab nous a informés, Salim ibn Bilal a dit: Jafar ibn Muhammad nous a informé, de son père, de son grand-père, de Husayn ibn 'Ali, il a dit: Un homme est venu voir l'Imam des croyants et lui a dit: "Ô Imam des croyants, informez-nous à propos de votre Mahdi." Il a répondu: "Lorsque les injustes domineront, que les croyants seront peu nombreux, et que les trompeurs seront nombreux, alors là, là." Il a demandé: "Ô Imam des croyants, de qui sera cet homme?" Il a répondu: "Il sera des Banu Hashim, du sommet de la montagne des Arabes et de la mer de leur pénurie, quand elle débordera, et du refuge de ses habitants quand vous viendrez, et du trésor de sa pureté quand elle sera épuisée, il ne paniquera pas quand les calamités s'abattront, il ne sera pas confus quand les richesses déborderont, il ne sera pas effrayé quand les tribulations s'intensifieront, il aura les cheveux bouclés, le front large, les ongles en forme de croissant, le visage marqué par une cicatrice, une épée parmi les épées d'Allah, il aura une tête, une taille, et une croissance de cheveux distinguée parmi les plus nobles, il ne sera pas détourné de sa bonté par les refusants, il ne sera pas influencé par les tentations de ceux qui cherchent à semer la discorde, s'il parle, il dira la vérité, s'il se tait, il sera digne de confiance." Puis il est revenu à la description du Mahdi et a dit: "Il sera le plus généreux d'entre vous, le plus savant d'entre vous, et celui qui maintiendra les liens de parenté le mieux parmi vous. Ô Allah, fais de sa venue une libération de l'obscurité et un rassemblement pour la nation. Si Allah vous le montre, soyez fermes et ne vacillez pas, si vous êtes guidés vers lui, ne le négligez pas." Il a ensuite indiqué sa poitrine de la main, désirant ardemment le voir.

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(2) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from some of his companions from Ibraheem bin al-Hakam bin Dhaheer from Issma’eel bin Ayyash from al-A’mash that Abu Wa’il had said: Once Amirul Mo’mineen (as) looked at his son al-Husayn (as) and said: “My son is a master as the Prophet (S) has called him a master. Allah will make one of his (al-Husayn’s) descendants, whose name will be like the Prophet’s name and who will be like the Prophet (S) in form and morals, appear while people are in advertence, the truth is suspended and oppression is spread everywhere. The inhabitants of the heaven and the people of the earth will be happy with his advent. He is a man with bright forehead, hooked nose, big abdomen, wide thighs with a mole on the right thigh and with separated front teeth. He will fill the world with justice after it has been filled with injustice and oppression.”

IsnādAli ibn Ahmad nous a informés, il a dit: 'Ubayd Allah ibn Musa al-'Alawi nous a rapporté, de certains de ses hommes, d'Ibrahim ibn al-Hakam ibn Dhahir, d'Isma'il ibn 'Ayyash, de al-A'mash, d'Abi Wa'il, qui a dit: L'Imam Ali, que la paix soit sur lui, a regardé al-Husayn et a dit: "Ce fils est un seigneur, comme l'a nommé le Messager d'Allah, un seigneur. Allah fera sortir de sa descendance un homme portant le nom de votre prophète, qui lui ressemblera en apparence et en caractère, émergeant à un moment d'inattention des gens, pour faire revivre la vérité et exposer l'injustice. Par Allah, s'il ne sortait pas, son cou serait tranché. Les habitants des cieux et de la terre se réjouiront de sa sortie. Il sera un homme au front large, au nez aquilin, à l'abdomen proéminent, aux cuisses écartées, avec une tache sur sa cuisse droite, des jambes arquées, et il remplira la terre de justice comme elle aura été remplie d'injustice et de tyrannie."

Ce hadith met en avant la reconnaissance de l'Imam Ali quant à la grandeur de son fils al-Husayn, ainsi que la prophétie d'un descendant de ce dernier portant le nom du Prophète Muhammad, paix et bénédictions soient sur lui, qui rétablira la justice et dénoncera l'injustice. Il décrit également les caractéristiques physiques de cet homme juste et équitable qui émergera pour réformer la société.

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(6) Muhammad bin Ya’qoob narrated from Abul Qassim bin al-Ala’ al-Hamadani that Abdul Aziz bin Muslim had said: We were with Imam ar-Redha (as) in Marw. We met with our companions in the mosque on Friday. They discussed the matter of the imamate. They mentioned how much disagreement there was about this subject. I came to my master Imam ar-Redha (as) and told him of what people had discussed. He smiled and said: “O Abdul Aziz, the people have ignored and have been deceived by their opinions. Allah has not make His messenger (as) die until He has perfected the religion and revealed the Qur’an to detail everything; permissible and impermissible things, judgements and penalties and every thing that people might need in their lives. Allah has said, “We have not neglected anything in the Book,” and He has revealed to His messenger in the last (farewell) hajj this verse, “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.” Definitely the matter of the imamate is from the religion and that religion is not perfected without it. The Prophet (S), before leaving to the better world, has declared to his umma the principles of their religion and has showed them the straight path and the clear truth. He has appointed to them Ali as the imam. He has not left anything that the umma need unless he has declared it to them. Then whoever claims that Allah has not perfected His religion denies the Book of Allah and so he becomes unbeliever. Do they know the importance of the imamate and its position to the umma so that they determine as they like? The imamate is much more important, greater in position, higher in rank, more impervious and profounder than to be perceived by their own minds or to be refuted by their own opinions or that they themselves appoint the imam according to their fancies. The imamate is a divine position that Allah has favored Abraham (as) with after prophethood then He has honored him with companionship thirdly. Allah has said, “Surely I will make you an Imam of men.” Abraham said delightfully, “And of my offspring?” Then Allah has said, “My covenant does not include the unjust.” So this verse has annulled every imamate of every unjust one until the Day of Resurrection and it limited the imamate to the choice that Allah has chosen. The choice is the progeny of Abraham (as) that Allah has honored and preferred to all of the human beings. Allah has said, “And We gave him Issaq and Yaqoub (Jacob), a son’s son, and We made (them) all good and We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve.” It has been still in Abraham’s progeny inherited by one after the other and age after age until it has been inherited by Prophet Muhammad (as). Allah has said, “Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers.” Then the Prophet (S) has entrusted Ali (as) with it (the imamate) according to the order of Allah and then it has been inherited by Ali’s pure progeny, whom Allah has granted faith, knowledge and wisdom as He has said, “And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the Day of Resurrection.” The imamate has been limited to the progeny of Ali (as) until the Day of Resurrection because there is no prophet after Muhammad (as). Then how can these ignorants choose the imam? Imamate is the rank of the prophets and the inheritance of their guardians. Imamate is the caliphate of Allah and His messenger and it is the position of Amirul Mo’mineen Ali (as) and the inheritance of al-Hasan and al-Husayn (as). Imamate is the reins of religion, the system that runs the Muslims’ affairs, the goodness of life and the honor of the believers. Imamate is the progressive basis of Islam. With the imam prayers, zakat, fasting, hajj, jihad, finance, charities, judgements, penalties and protecting the boundaries become perfect. The imam permits what Allah has permitted and prohibits what Allah has prohibited. He defends the religion of Allah, carries out His penalties and invites to the way of his Lord with wisdom, fair exhortation and with inevitable evidence. An imam is the shining sun that spreads its light allover the world while it is in the sky where neither hands nor eyes can harm it. An imam is a luminous moon, a bright lamp, shining light and a guiding star in the dark nights, in the deserts and in the high seas. An imam is like pure water to the thirsty. He is the light leading to guidance and he is the saver, who saves from perishment. An imam is like a fire on a hill. It is warm to those, who want to warm themselves and it is a sign of guidance to the lost. Who turns away from it will perish. An imam is like raining clouds, like the shining sun, like the shady sky, like plain ground, like a flowing fountain, like a brook and a garden. An imam is like a close companion, a kind father, a good brother and a merciful mother to her child. He is a safe resort to people during disasters. An imam is the trustee of Allah among His people, His authority over them, His caliph on His earth, the advocate of His mission and the defender of His sanctuaries. An imam is purified from sins, free from defects, inspired with knowledge and endowed with discernment. He is the order of religion, the dignity of the Muslims, the rage of the hypocrites and the ruin of the unbelievers. An imam is the only one of his age. He is incomparable and with no like or substitute. He is endowed with all virtues by the Exalted Giver. Who, then, can know what an imam is to choose him? How far! Minds become confused, wise men go astray, discerning people abstain, speechers fail, intelligents ignore, poets become tired, men of letters flop and eloquent people falter to describe one aspect of an imam’s aspects or one virtue of his virtues. How can he be described as all? How can his essence be recognized? Can anything of his affairs be understood? Can anyone replace him? Certainly not! He is like a star to the hands of the catchers! So how can they choose the imam with their fancies or how can minds determine that? Is there another like? Do you think that that is available among other than the Prophet’s progeny? By Allah their minds have cheated them and their false fancies have deluded them and so they put themselves in a very high position, from which their feet will slip to the lowest bottom. They want to appoint the imam with confused or inactive minds and deviating thoughts; therefore they become too far away from him (the imam). They look forward to unattainable thing, say false thing and go astray too far and then they fall into confusion when they turn away from the imam knowingly and when the Satan has encrusted their bad deeds to them to take them away from the straight path. They turn away from the choice of Allah, His messenger and Ahlul Bayt and cling to their own choice whereas Allah has said, “And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate with Him.” And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter.” And, “What has happened to you? How do you judge? Or have you a book wherein you read? That you have surely therein what you choose. Or have you received from Us an agreement confirmed by an oath extending to the Day of Resurrection that you shall surely have what you demand? Ask them which of them will vouch for that. Or have they other gods? Then let them bring their other gods if they are truthful.” سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ {21} And, “Do they not then reflect on the Qur’an? Nay, on the hearts there are locks,” or, “a seal is set on their hearts so they do not understand,” or “They said, We hear, and they did not obey. Surely the vilest of animals, in Allah’s sight, are the deaf, the dumb, who do not understand. And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw,” or, “They said: We hear and disobey,” but it is “The grace of Allah: He gives it to whom He pleases.” How can they choose the imam? An imam is a savant that does not ignore and a guardian that does not wrong. He is the essence of holiness, purity, asceticism, knowledge and worship. He is appointed by the Prophet (S) via revelation. He is from the progeny of the pure Batool (as). There is no defect in his lineage and no one is comparable to him from among all of Quraysh. He is the summit of the Hashimites, the successor of the Prophet (S) and the pleasing of Allah. He is the most honorable of the all. He is with perfect knowledge and discernment. He undertakes the imamate devotedly. He is aware of politics. He is obeyed. He carries out the orders of Allah, directs people to their welfare and guards the religion of Allah. Allah grants the prophets and imams (peace be upon them) with His knowledge and wisdom, which He does not grant anyone else than them with. Hence their knowledge is above the knowledge of the people of every age. Allah says, “Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge,” and, “…and whoever is granted wisdom, he indeed is given a great good.” And He says about Talut, “Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing.” And He says to His messenger Muhammad (as), “…and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah’s grace on you is very great.” Allah says about the infallible imams of His prophet’s progeny, “Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibraheem’s children the Book and the wisdom, and We have given them a grand kingdom. So of them is he who believes in him and of them is he who turns away from him, and hell is sufficient to burn.” If Allah chooses someone to run the affairs of His people, He will delight his heart to be ready to that, grant him with wisdom and inspire him with knowledge that he will never fail to answer any question. Allah assists him and makes him infallible that he does never fall into error, fault or mistake. Allah grants him with all of that to be His authority over His people. “… that is the grace of Allah: He gives it to whom He pleases, and Allah is the Lord of mighty grace.” After all, can they be fit to choose such an imam? Can their chosen imam be with all these virtues that Allah has granted to the imams, whom He has chosen? By the House of Allah, they have trespassed the truth and turned their backs to the holy Book of Allah indifferently. The Book of Allah has the remedy and the guidance but they have neglected it and followed their fancies; therefore Allah has dispraised them, detested them and has made them wretched. Allah has said, “…and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people,” and “…for them is destruction and He has made their deeds ineffective,” and “…greatly hated is it by Allah and by-those who believe. Thus does Allah set a seal over the heart of every proud, haughty one.”

Muhammad ibn Ya'qub a rapporté: Abu al-Qasim ibn al-'Ala al-Hamdani nous a informés, il a rapporté d'Abd al-'Aziz ibn Muslim qui a dit: Nous étions avec notre seigneur al-Rida à Marw, et nous nous sommes réunis avec nos compagnons à la mosquée le jour du vendredi au début de notre séjour. Ils ont discuté de la question de l'imamat et ont mentionné la diversité des opinions à ce sujet. Je suis alors entré chez mon seigneur al-Rida et je lui ai informé de l'implication des gens dans cette question. Il sourit et dit: "Ô Abd al-'Aziz, les gens sont ignorants et égarés de leurs opinions. Certes, Allah, exalté soit-Il, n'a pas rappelé Son Messager avant d'avoir complété pour lui la religion et de lui avoir révélé le Coran dans lequel tout est détaillé, clarifiant le licite et l'illicite, les limites et les jugements, et tout ce dont les gens ont besoin de manière complète." Puis il cita le verset : "Il n'est pas une bête marchant sur terre, ni un oiseau volant de ses deux ailes, qui ne soient des communautés semblables à vous. Nous n'avons rien omis dans le Livre. Ensuite, c'est vers leur Seigneur qu'ils seront rassemblés." Et Il a révélé sur lui lors du pèlerinage d'adieu, à la fin de sa vie : "Vous sont interdits la bête trouvée morte, le sang, la chair de porc, ce sur quoi on a invoqué un autre nom que celui d'Allah, la bête étouffée, la bête assommée, la bête morte d'une chute, la bête attaquée par un prédateur - à moins que vous ne l'immobilisiez correctement -, ce qui a été égorgé sur les autels, et de demander des présages par les flèches. Cela est une perversité. Aujourd'hui, ceux qui ont mécru désespèrent de votre religion. Ne les craignez donc pas, mais craignez-Moi. Aujourd'hui, J'ai parachevé pour vous votre religion, et accompli sur vous Mon bienfait. J'agrée l'Islam comme religion pour vous. Si quelqu'un est contraint par la faim, sans inclination vers le péché, alors Allah est Pardonneur, Miséricordieux." Il a ordonné l'imamat comme complément de la religion, et cela n'a pas tardé à ce qu'il clarifie pour sa communauté les repères de leur religion, et leur montre leur voie, et les laisse sur la vérité, en établissant pour eux Ali comme guide et imam. Il n'a laissé aucun besoin de la communauté sans l'avoir clarifié. Celui qui prétend qu'Allah a complété pour vous votre religion a en fait rejeté le Livre d'Allah et il est mécréant. Connaissez-vous la valeur de l'imamat et sa place au sein de la communauté pour qu'il soit permis à ces ignorants de le choisir? L'imamat est la plus haute position, la plus grande importance, le lieu le plus élevé, le côté le plus sûr, et le plus éloigné des erreurs, de sorte que les gens ne peuvent y parvenir par leur intellect ou l'atteindre par leurs opinions, ou établir un imam par leur choix. L'imamat est une station spéciale qu'Allah a réservée à Ibrahim le Prophète après la prophétie et l'intimité, classée en troisième position en vertu et en vertu qu'il a honorée et louée, disant : "Et quand Ibrahim fut mis à l'épreuve par son Seigneur par certaines paroles, et qu'il les eut accomplies, [Allah] dit: "Je vais faire de toi un guide pour les gens." - Ibrahim dit: "Et parmi ma descendance?" - [Allah] dit: "Mon alliance ne s'applique pas aux injustes." Le Prophète Ibrahim fut ravi de cela et dit : "Et parmi ma descendance?" - Allah Tout-Puissant dit : "Mon alliance ne

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(7) Muhammad bin Yahya narrated from Ahmad bin Muhammad bin Eessa from al-Hasan bin Mahboob from Iss’haq bin Ghalib that Abu Abdullah as-Sadiq (as) had said in one of his speeches when describing the imams: “Allah the Almighty has declared his religion with the guiding imams of the Prophet’s family (as). He has shone His divine method with them and has uncovered to them the hidden springs of His knowledge. Whoever of Muhammad’s nation knows the right of his imam will taste the sweetness of his faith and find the virtue of the comeliness of his religion. Allah has appointed the imam as a sign to His people and has made him the authority over the believers. Allah has put on the imam’s head the crown of gravity and has shed upon him some of His light. He is the means between the Heaven and people. Nothing of the blessings of Allah is gained except by the means of the imam. Allah does not accept the deeds of His people without regarding (the right of) their imam. The imam is able to answer all the vague problems and is aware of all the ambiguous issues of the Sharia and the confusing questions of religion. Allah has chosen for His people the infallible imams from the descendants of al-Husayn (as) one after the other. He has been pleased with them and He has accepted them for His people. Whenever an imam goes to the better world, Allah appoints another as a guiding imam and a knowing authority to guide the people to the straight path of the truth. The imams are the authorities of Allah, His preachers and guardians, by whom people are guided and nations are refreshed. Allah has made them as the means of life for His people, as the light in darkness and as the pillars of Islam. All that has been determined by the will of Allah. The imams are the preferred choice of Allah, the chosen guides and expected deliverances. Allah has chosen them since the first creation. He has created them as shadows before making them as beings at the right side of His Throne with His care. He has endowed them with wisdom while in the unseen world near Him. He has created them as the pure remainder of Adam, the best of Noah’s progeny, the choice of Abraham’s family, the offspring of Ishmael and the purest progeny of Muhammad (as). They are still under the care of Allah and they are protected by His angels. They are protected from the evil darkness and the evil of every devil. They are freed from handicaps and diseases. They are infallible before all kinds of obscenities. They are endowed with piety and patience. They are granted with abstinence, knowledge and virtue. An imam is entrusted with the position of his father. He keeps silent during the lifetime of his father. But when the will of Allah determines to bring the father to the better world, the son becomes ready to receive the order of Allah. Allah will entrust the son after the death of the father with His religion and make him the authority over His people and the guardian on His earth. He assists him with His angels, grants him His knowledge, entrusts him with His secret, deputes him to undertake the great task, appoints him as the authority over His people, makes him as a light for the believers of His religion and entrusts him with their affairs. Allah is pleased with him as His guardian over His people. He entrusts him with His knowledge, wisdom and religion. He makes him revive His path, obligations and penalties. In his turn, the imam spreads justice when the ignorant become confused, confutes the arguers with the clear proofs and the bright truth of his truthful fathers (as). No one ignores this truth save the wretched, no one denies it save the deviate and no one leaves it aside save the opponents of Allah.”

IsnādMuhammad ibn Yahya a rapporté d'Ahmad ibn Muhammad ibn Isa, de al-Hasan ibn Mahboub, d'Ishaq ibn Ghalib, d'Abu Abdullah Ja'far ibn Muhammad, dans un de ses discours où il mentionne l'état des Imams et leurs caractéristiques...

...Les Imams sont des guides de vérité et par eux s'établissent l'équité, les preuves de Dieu, Ses appelants et gardiens envers Ses créatures. Les gens se dirigent par leur guidance, les pays s'illuminent par leur lumière, et les générations prospèrent par leurs bénédictions...

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(14) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from Ahmad bin al-Hasan bin Abban that Abdullah bin Atta’ al-Mekki had asked Abu Abdullah as-Sadiq (as) about the conduct of Imam al-Mahdi (aj) when he would appear. Abu Abdullah as-Sadiq (as) said: “He will act as the Prophet (S) has acted. He will annul all what has been established before him as the Prophet (S) has annulled all that has been established in the pre-Islamic age. He will resume Islam anew.”

IsnādAhmad ibn Muhammad ibn Sa'id nous a informés, a dit 'Ali ibn al-Hasan al-Taymali, a dit Muhammad et Ahmad ibn al-Hasan, de leur père, de Tha'labah ibn Maymun, de Yazid ibn Abi Hazim qui a dit: Je suis parti de Koufa, et quand je suis arrivé à Médine, je suis allé voir Abou 'Abdullah et je lui ai présenté mes salutations. Il m'a demandé si j'avais un compagnon. J'ai répondu oui. Il a demandé si nous discutions. J'ai répondu oui, un homme de al-Mughirah m'a accompagné. Il a demandé ce qu'il disait. J'ai répondu qu'il prétendait que Muhammad ibn 'Abdullah ibn al-Hasan est al-Qa'im, et la preuve en est que son prénom est le même que celui du Prophète et que le prénom de son père est le même que celui du grand-père du Prophète. J'ai répondu en disant que si tu te bases sur les noms, alors il s'agit de celui de la descendance de Husayn, Muhammad ibn 'Abdullah ibn 'Ali. Il m'a dit que celui-ci est le fils d'une esclave (c'est-à-dire al-Qa'im) et que celui-là est le fils de Mahirah (c'est-à-dire Muhammad ibn 'Abdullah ibn al-Hasan ibn al-Hasan). Abou 'Abdullah a demandé comment j'avais répondu. J'ai dit que je n'avais rien à lui répondre. Il a dit: Ne saviez-vous pas qu'il est le fils d'une esclave (al-Qa'im)?

'Abd al-Wahid ibn 'Abdullah ibn Yunus nous a informés, a dit Ahmad ibn Muhammad ibn Rabbah, a dit Ahmad ibn 'Ali al-Humayri, a dit al-Hasan ibn Ayyub, d'après 'Abd al-Karim ibn 'Amr qui a dit: Ahmad ibn al-Hasan ibn Aban nous a informés, d'après 'Abdullah ibn 'Ata' al-Makki, d'un cheikh parmi les savants (c'est-à-dire Abou 'Abdullah) qui a dit: Je lui ai demandé comment était la biographie du Mahdi. Il a répondu: Il agira comme l'a fait le Messager d'Allah, il détruira ce qui était avant lui comme l'a fait le Messager d'Allah avec les pratiques de l'ère préislamique, et il renouvellera l'Islam de manière nouvelle.

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(14) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ahmad bin Muhammad bin Abu Nasr from Abdullah bin Bukayr from his father that Zurara had said to Abu Ja’far Muhammad bin Ali al-Baqir (as): “I want you to mention to me the name of one of the virtuous men-I meant al-Qa’im (as).” He said: “His name is like mine.” I said: “Will he act like Muhammad (as)?” He said: “O Zurara, how far! He will not act as the Prophet (S) has acted.” I asked: “May I die for you! Why not?” He said: “The Prophet (S) has acted leniently towards his umma. He has entreated people kindly whereas al-Qa’im (as) will use his sword with them. He has been ordered by the book, which is with him, to do so. He will kill (bad) people without forgiving anyone. Woe unto whoever opposes him then.”

IsnādAli ibn al-Hussein nous a informés, il a dit : Muhammad ibn Yahya al-Attar m'a rapporté, de Muhammad ibn Hassan al-Razi, de Muhammad ibn Ali al-Kufi, d'Ahmad ibn Muhammad ibn Abi Nasr, d'Abdullah ibn Bukayr, de son père, de Zurara, de Abu Ja'far, qui a dit : J'ai dit : "Nomme-moi l'un des justes parmi les justes (je veux dire al-Qa'im)." Il a répondu : "Son nom est mon nom." J'ai demandé : "Est-il semblable à la conduite de Muhammad ?" Il a dit : "Loin de là, loin de là, ô Zurara, sa conduite n'est pas semblable à la sienne." J'ai dit : "Puisse-je être ton sacrifice, pourquoi ?" Il a répondu : "Certes, le Messager d'Allah a agi avec sa communauté par la grâce ; il rassemblait les gens, alors que al-Qa'im agira par le meurtre ; il lui a été ordonné dans le Livre qui est avec lui d'agir par le meurtre et de ne pas accorder le repentir à quiconque. Malheur à ceux qui le désirent."

Le contenu principal du hadith met en avant la distinction entre le comportement du Prophète Muhammad et celui du Qa'im, soulignant que ce dernier agira par le meurtre, contrairement au Prophète qui agissait par la grâce. Il est mentionné que le Qa'im a reçu l'ordre de tuer sans possibilité de repentir pour ceux qui le désirent.

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(22) Ahmad bin Muhammad bin Sa’eed narrated from Yahya bin Zakariyya bin Shayban from Yousuf bin Kulayb from al-Hasan bin Ali bin Abu Hamza from Aasim bin Hameed al-Hannat that Abu Hamza ath-Thimali had heard Abu Ja’far al-Baqir (as) saying: “When al-Qa’im of Muhammad’s family appears, Allah will support him with His angels. Gabriel will be in front of him, Michael on the right and Israfel on the left. Terror will precede him about a month-travel before him, behind him, on the right side and on the left side. The close angels will be beside him. The first one to follow him will be Muhammad (as) and the second one will be Ali (as). With his sword he will conquer Rome, Daylam, Sind, India, Kabul and the area of the Caspian. Al-Qa’im (as) will not appear unless his appearance is preceded by great terror, earthquakes, seditions, calamities, spread of plague, killing among the Arabs, great disagreements among people, separation in religion and bad conditions until one wishes to die day and night because of what madness he sees among people and their trying to eat each other. Al-Qa’im (as) will appear after people reach a very high extent of despair. Blessed is he, who sees al-Qa’im (as) and becomes one of his supporters, and woe unto whoever opposes him, disobeys his orders and becomes his enemy. He appears with a new method, new principles and new judgements. He will be severe with the Arabs. He will just kill without forgiving anyone and without caring for any blame because he will act according to the will of Allah.”

IsnādAhmad ibn Muhammad ibn Sa'id nous a informés, qui a dit : Yahya ibn Zakariya ibn Shayban nous a rapporté, qui a dit : Yusuf ibn Kulaib nous a informés, qui a dit : Al-Hasan ibn Ali ibn Abi Hamzah nous a transmis, d'après Asim ibn Hamid al-Hanati, d'après Abi Hamzah al-Thumali, qui a dit : J'ai entendu Aba Ja'far Muhammad ibn Ali dire :

Si le Qa'im de la famille de Muhammad se lève, Allah le soutiendra avec les anges marqués, les renforts, les descendus et les rapprochés, Gabriel sera devant lui, Michael à sa droite, Israfil à sa gauche, la terreur marchera devant lui, derrière lui, à sa droite et à sa gauche, et les anges rapprochés seront à ses pas. Muhammad sera le premier à le suivre, puis Ali le second, avec une épée dégainée. Allah lui ouvrira Rome, Daylam, Sindh, Hind, Kabul Shah, et Khazar. Ô Aba Hamzah, le Qa'im ne se lèvera que dans une grande peur, des tremblements de terre, des épreuves et des calamités toucheront les gens, une épidémie surviendra avant cela, une épée tranchera parmi les Arabes, une grande discorde éclatera parmi les gens, une dispersion dans leur religion, un changement dans leur état, au point que celui qui souhaite la mort matin et soir à cause de l'ampleur de ce qu'il voit parmi les calamités des gens, se mordra les uns les autres. Sa sortie se fera dans un contexte de désespoir et de découragement. Heureux celui qui le rencontre et qui est parmi ses partisans, malheur à celui qui le contredit, désobéit à son commandement et qui est parmi ses ennemis. Ensuite, il a dit : Il se lèvera avec un nouvel ordre, une nouvelle sunnah, un nouveau décret sévère sur les Arabes, sa seule affaire sera le meurtre, personne ne se repentira, et personne ne pourra lui reprocher quoi que ce soit devant Allah.

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(25) Ali bin al-Husayn narrated a tradition from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali as-Sayrafi from Muhammad bin Sinan from Muhammad bin Ali al-Halabi from Sadeer as-Sayrafi from a man of the Arabia, who had vowed to offer his bondmaid and had come with her to Mecca. The man said: “I met the door keepers (of the Kaaba). I told them about my vow and my bondmaid. Every one of them said to me: “Bring her to me and Allah will accept your vow.” I felt afraid of that. I told one of our companions of Mecca about that and he said to me: “Would you listen to me?” I said: “Yes, I would.” He said: “Look at that man, who is sitting beside the Black Rock surrounded by people. He is Abu Ja’far Muhammad bin Ali bin al-Husayn (al-Baqir) (as). Go to him. Tell him of your story and see what he will say to you and act according to it.” I went to him and said: “May Allah have mercy upon you! I am a man from the Arabia. There is a bondmaid with me. I have vowed to offer her to the House of Allah (the Kaaba). I told the doorkeepers of that and each of them asked me to give him the bondmaid and that Allah would accept my vow. I felt too afraid of that.” Abu Ja’far al-Baqir (as) said: “O you slave of Allah, the House neither eats nor drinks. Sell your bondmaid and look for someone from among the people of your country who has come to offer the hajj and now has no money to go back home. Give him the money so that he can return to his home.” I did as he had said to me. I met the doorkeepers again. They asked me about the bondmaid and I told them what Abu Ja’far al-Baqir (as) had asked me to do. They said: “He is a liar and ignorant. He does not know what he says.” I mentioned that to Abu Ja’far al-Baqir (as). He said to me: “Would you inform of what I tell you?” I said: “Yes, I would.” He said: “Tell them that Abu Ja’far says to you: How about you when your hands and legs are cut and hung on the Kaaba and then you are asked to announce loudly: we are the thieves of the Kaaba?” When I wanted to get up, he said: “It is not me, who will do that, but it is a man from me.”

IsnādAli ibn al-Hussein nous a informés, il a dit: Muhammad ibn Yahya al-Ataar nous a raconté, il a dit: Muhammad ibn Hassan al-Razi nous a informés, de la part de Muhammad ibn Ali al-Seirafi, de la part de Muhammad ibn Sinan, de la part de Muhammad ibn Ali al-Halabi, de la part de Sadeer al-Seirafi, de la part d'un homme parmi les habitants de la péninsule qui avait fait un vœu pour lui-même concernant une esclave et l'avait amenée à La Mecque.

Il a dit: "J'ai rencontré le voile et je les ai informés de son histoire, et je n'ai mentionné son affaire à aucun d'entre eux sans qu'il me dise: 'Amène-la-moi, et si Allah a honoré ton vœu, alors cela me causera une grande solitude.' J'ai mentionné cela à un homme parmi nos compagnons de La Mecque, et il m'a dit: 'Me ferais-tu confiance?' J'ai répondu: 'Oui.' Il a dit: 'Regarde l'homme assis près de la Pierre Noire et entouré de gens, c'est Abu Ja'far Muhammad ibn Ali ibn al-Hussein. Va vers lui et informe-le de cette affaire, puis observe ce qu'il te dit et agis en conséquence." J'y suis allé et j'ai dit: 'Que Dieu te bénisse, je suis un homme de la péninsule et j'ai avec moi une esclave que j'ai vouée au Temple de Dieu avec un vœu. J'ai amené cette esclave et j'en ai parlé au voile, et je n'ai pas trouvé un seul d'entre eux sans qu'il me dise: 'Amène-la-moi, et si Allah a honoré ton vœu, alors cela me causera une grande solitude.' Il m'a dit: 'Ô Abdullah, le Temple ne mange ni ne boit. Vends ta servante, enquête et regarde les gens de ta région qui ont accompli le pèlerinage à ce Temple. Si l'un d'entre eux est dans le besoin, donne-lui jusqu'à ce qu'il soit capable de retourner dans son pays.' J'ai fait cela. Ensuite, je suis revenu et je n'ai trouvé personne du voile sans qu'il me demande ce que j'avais fait de la servante. Je leur ai raconté ce qu'Abu Ja'far avait dit, et ils ont dit: 'C'est un menteur ignorant qui ne sait pas ce qu'il dit.' J'ai rapporté leurs paroles à Abu Ja'far, et il a dit: 'Cela m'est parvenu, m'as-tu rapporté?' J'ai répondu: 'Oui.' Il a dit: 'Dis-leur: Abu Ja'far vous dit: Que penseriez-vous si vos mains et vos pieds étaient coupés et que vous étiez suspendus à la Kaaba, puis qu'on vous dise: 'Avouez que nous sommes les voleurs de la Kaaba'? Quand je suis parti pour m'exécuter, il a dit: 'Ce n'est pas moi qui fais cela, mais c'est un homme de ma communauté qui le fait."

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(26) Ali bin al-Husayn narrated from Muhammad bin Yahya from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali as-Sayrafi from al-Hasan bin Mahboob from Amr bin Shimr that Jabir had said: “A man came to Abu Ja’far al-Baqir (as) and said: “May Allah bless you! Please take these five hundred dirhams from me. They are the zakat of my wealth.” Abu Ja’far al-Baqir (as) said: “You take them and divide them among the poor Muslims of your neighbors and brothers.” Then he said: “When al-Qa’im of Ahlul Bayt rises, he will divide the wealth equally and rule justly over the people. Whoever obeys him certainly obeys Allah and whoever disobeys him disobeys Allah. He is named as Mahdi because he guides to a hidden matter. He takes the Torah and the rest of the divine Books of Allah from the cave of Antakya (Antioch). He will judge among the people of the Torah with the Torah, among the people of the Bible with the Bible, among the people of Psalms (of Prophet David) with the Psalms and among the people of the Qur’an with the Qur’an. The wealth of the world is gathered to him from above the ground and from under the ground. He says to people: Come on to the wrong you have done to your kin! Come on to the bloods you have shed wrongfully! Come on to the sins you have committed! He will offer something that no one has ever offered before him. He will fill the world with justice, equity and light after it has been filled with injustice, oppression and evil.”

IsnādAli ibn al-Husayn nous a informés, il a dit: Muhammad ibn Yahya nous a raconté, il a dit: Muhammad ibn Hassan al-Razi nous a dit, il a dit: Muhammad ibn Ali al-Sayrafi, de Hassan ibn Mahboub, d'Amr ibn Shimr, de Jabir, a dit: Un homme entra chez Abu Ja'far al-Baqir et lui dit: "Que Dieu te guérisse, prends ces cinq cents dirhams de ma part, car c'est l'aumône de ma richesse." Abu Ja'far lui dit: "Prends-les toi-même et donne-les à tes voisins parmi les musulmans et aux pauvres parmi tes frères croyants." Puis il dit: "Lorsque se lèvera le chef de la famille du Prophète, il divisera équitablement et gouvernera avec justice sur les sujets. Celui qui lui obéit obéit à Dieu, et celui qui le désobéit désobéit à Dieu. Il est appelé le Guide (al-Mahdi) car il guide vers une affaire cachée. Il fera sortir la Torah et tous les livres de Dieu d'une grotte près d'Antioche, et jugera entre les gens de la Torah par la Torah, entre les gens de l'Évangile par l'Évangile, entre les gens des Psaumes par les Psaumes, et entre les gens du Coran par le Coran. Il rassemblera les richesses du monde, des profondeurs de la terre à sa surface, et dira aux gens: "Venez vers ce en quoi vous avez rompu les liens de parenté, vers ce en quoi vous avez versé du sang illicite, et vers ce que Dieu a interdit." Il donnera quelque chose que personne avant lui n'a donné, et remplira la terre de justice, d'équité et de lumière, comme elle était remplie d'injustice, d'oppression et de mal."