La Sévérité des Afflictions d'un Croyant

3. It has been narrated that al-Sadiq [a.s] said “If a believer knew what reward lies for him in suffering tribulations, he would wish he could be cut into pieces with a scissor.”

Si le croyant savait la récompense qui l'attend dans les épreuves, il souhaiterait être constamment confronté à des difficultés.

4. It has been narrated that Sa'd ibn Tarif said: I was with Abu Ja'far [a.s] when Jamil al-Azraq came by to visit. They began talking about the afflictions of the Shi'ah and their tribulations; and Abu Ja'far [a.s] said: A group of people came to 'Ali ibn Al-Husayn [a.s] and 'Abd Allah ibn 'Abbas and asked them some questions similar to what you have put forth. So, they came to Al-Husayn ibn 'Ali [a.s] and asked him about the matter. Al-Husayn [a.s] said: 'By Allah (I swear), afflictions, poverty and being killed comes more swiftly to those who love us than racing horses or a torrential stream (rushing) to its end. And if that were not the case, we would deem you as not being one of us’.

... Abū Ja'far (as) a alors dit : Certains sont venus vers moi, Ibn al-Ḥusayn (as) et 'Abd Allāh ibn 'Abbās, et ils leur ont mentionné des choses similaires à ce que vous avez mentionné...

5. It has been narrated that al-Asbagh ibn Nubatah said: I was seated with the Commander of the Faithful [a.s] when a man came to him and said: “By Allah, I love you (for the sake of Allah).” “You have spoken the truth”, 'Ali replied, “our essence is a treasure that Allah took a promise of from the progeny of Adam; therefore, be prepared to clothe yourself with poverty, for I heard the Messenger of Allah [a.s] saying: 'Ali: by Allah (I swear), poverty comes faster to those who love you than a river flowing to the bottom of a valley.”

[votre traduction du contenu principal du hadith]

6. It has been narrated that al-Fuďayl ibn Yasar said: I heard Abu 'Abd Allah (al-Sadiq) [a.s] saying: “There are more devils on a believer (trying to misguide him) than flies on a piece of meat.”

Les démons sont plus nombreux sur le croyant que les moustiques sur la viande.

7. It has been narrated that one of the two (al-Baqir or al-Sadiq) (a.s) said: “Any Muslim servant, who is tried by Allah with a misfortune and bears patience, will receive the reward of one thousand martyrs.”

Aucun serviteur musulman à qui Allah (Gloire et Pureté à Lui) inflige une épreuve et qui endure, sans qu'Allah ne lui inscrive la récompense de mille martyrs.

8. It has been narrated that Abu al-Hasan [a.s] said: “Anyone of our Shi'ah who is afflicted by Allah with a trial and bears it with patience shall have the reward of one thousand martyrs.”

Aucun de nos partisans (shi'a) n'est éprouvé par Allah (Gloire et Majesté à Lui) avec une épreuve et ne fait preuve de patience face à celle-ci sans qu'il n'obtienne la récompense de mille martyrs.

9. It has been narrated that Abu 'Abd Allah [a.s] said: Out of what Allah revealed to Musa (Prophet Moses) [a.s] is the following: O Musa! I have not created a creation more beloved to Me than My believing servant. For verily I try him with what is good for him, I bestow on him what is good for him and I remove from him what is good for him. For I know better what is more proper for My servant. Therefore, let him be patient over My trials, be pleased with My decrees and give thanks for My blessings. I shall record him amongst the truthful ones with Me when he acts according to My pleasure and obeys My command.

Dans ce qu'Allah a révélé à Musa (as) : "Ô Musa, Je n'ai pas créé de créature qui Me soit plus chère qu'un de Mes serviteurs croyants. Je ne le mets à l'épreuve que pour son propre bien, Je lui donne ce qui est bon pour lui et J'éloigne de lui ce qui est mauvais pour lui. Je sais ce qui est bon pour Mon serviteur et Je lui demande de patienter face à Mon épreuve, d'accepter Mon décret et de remercier Mes bienfaits. Je l'écris parmi Mes véridiques lorsque, par satisfaction et obéissance à Mon commandement, il agit."

10. It has been narrated that Abu 'Abd Allah [a.s] recounted: Prophet Musa [a.s], son of 'Imran, had a brother-in-faith whom he cared for, loved and respected. A man once came to this friend of Musa [a.s] and asked him to intercede on his behalf with a tyrant who happened to be a king of the Israelites. 'By Allah, I do not know him and have never asked him for a favor,' friend of Musa replied. 'What have you to lose,' the man persisted, 'Perhaps; Allah will fulfill my need through you.' So, he went off with the man without Musa's knowledge and approached the tyrannical king. When the tyrant saw him, he drew him close and showed him utmost respect. The latter asked the king for the man's favor and it was granted. Shortly thereafter, the king died. The people of his kingdom gathered in large numbers for his funeral and the marketplaces were shut. It so happened that on the very same day, Musa's brother-in-faith passed away, too. He had a tendency to keep his house door shut and whenever Musa wanted to pay him a visit; he would simply let himself in. Now it came to pass that Musa forgot the man for three days. On the fourth day, he said to himself, 'I have neglected my brother for three days. I must visit him.' When he opened the door to let himself in, Musa found his friend dead and the creatures of the earth were feeding on his face. 'O Lord,' Musa called out, 'Your enemy died and You brought forth a multitude for his funeral, but when You caused Your friend to die, You let the creatures eat him up?' 'O Musa,' the Lord [M.G] replied, 'My friend begged this tyrant for a favor and he granted it; so, I gathered the people of his kingdom for his funeral (to honor him) as a reward for his having granted a believer's request and that he may go forth from the world whilst I owe him no reward. And as for this believer, I allowed the creatures of the earth to feed on him because of his having asked a tyrant for a favor; and it was not pleasing to Me that he should leave this world without any sin.'

Moïse, fils d'Imran, avait un frère en Dieu. Moïse l'honorait, l'aimait et le respectait. Un homme vint le voir et lui dit : "J'aimerais que tu me fasses parler à ce Tout-Puissant", faisant référence à un roi parmi les rois des Enfants d'Israël. Moïse répondit : "Par Allah, je ne le connais pas et je ne lui ai jamais demandé quoi que ce soit." L'homme insista : "Tu n'as qu'à essayer, peut-être qu'Allah (Gloire et Pureté à Lui) exaucera ma demande par ton intermédiaire." Sans en informer Moïse, l'homme se rendit auprès du roi et lui parla. Quand le roi le vit, il l'accueillit avec respect et lui demanda ce qu'il désirait. Le roi exauça sa requête, puis peu de temps après, il fut poignardé et mourut. Ses sujets organisèrent des funérailles grandioses et les portes des marchés furent fermées en raison de son décès. Il fut décrété que le jeune croyant, frère de Moïse, mourut le même jour que le roi. Quand il entrait chez lui, Moïse fermait la porte derrière lui pour qu'aucun autre ne puisse y entrer. Quand Moïse voulait le voir, il ouvrait la porte pour lui. Moïse l'oublia trois fois. Le quatrième jour, il se souvint de lui et ouvrit la porte pour le trouver mort, avec les bêtes de la terre qui avaient touché son visage. En voyant cela, Moïse s'écria : "Seigneur, Tu as rassemblé les gens contre Ton ennemi et Tu as laissé Tes alliés être touchés par les bêtes de la terre pour avoir demandé à ce roi ?" Allah (Gloire et Pureté à Lui) répondit : "Ô Moïse, si Mon allié avait demandé quelque chose à ce roi et que je l'avais exaucé, j'ai rassemblé les sujets de son royaume pour prier sur lui en récompense de l'exaucement de la demande du croyant. Il quitte ce monde sans qu'il n'y ait une bonne action que Je puisse lui récompenser. Quant à ce croyant, j'ai laissé les bêtes de la terre le toucher pour avoir demandé à ce roi. Je n'étais pas satisfait qu'il quitte ce monde sans faute à Mes yeux."

11. It has been narrated that Abu Ja'far (al-Baqir) [a.s] said: “When Allah decides to honor a servant but the servant has committed sins, He afflicts him with an ailment. If not that, He puts him in need; and if not that, He intensifies the severity of his death (in order that his sins may be forgiven). And when He decides to disgrace a person who has done some good, He bestows him with well-being. If not that, He amplifies his livelihood; and if not that, He makes his death easy.”

Certes, Allah, exalté soit-Il, lorsque l'une de Ses décisions est de honorer un serviteur alors que celui-ci a un péché auprès de Lui, Il le met à l'épreuve par la maladie. S'Il ne le fait pas, Il le met à l'épreuve par le besoin. S'Il ne le fait pas, Il le renforce au moment de sa mort. Et lorsque l'une de Ses décisions est d'humilier un serviteur alors que celui-ci a une bonne action auprès de Lui, Il altère sa santé. S'Il ne le fait pas, Il restreint ses moyens de subsistance. S'Il ne le fait pas, Il lui facilite la mort.

12. It has been narrated that Abu Ja'far (al-Baqir) [a.s] said: Allah [M.G] has said: By My Honor! I do not take a servant of Mine from the world, if I intend mercy for him, until all his sins are removed—either by a straitening in his livelihood, by an affliction in his body or a fear that I cause him to experience. And if anything remains on him thereafter, I make his dying difficult. Abu Ja'far [a.s] also said: Allah has also said: By My Honor! If I intend to chastise a servant of Mine, I do not take him from the world until I compensate him fully for his good deeds—either by increasing his livelihood, by health in his body or by a sense of security that I cause him to experience. And if anything remains for him thereafter, I make his dying easy.

Par Ma grandeur et Ma majesté, Je ne fais pas sortir de ce monde un serviteur que Je veux combler de Ma miséricorde sans effacer toutes les mauvaises actions qui lui sont attribuées, soit en réduisant ses moyens de subsistance, soit en lui infligeant des épreuves physiques. Quant à la peur que Je fais naître en lui, s'il lui reste quelque chose, Je rends la mort plus facile pour lui. Par Ma puissance, Je ne fais pas sortir de ce monde un serviteur que Je veux châtier sans lui accorder toutes les bonnes actions qui lui sont attribuées, soit en augmentant ses moyens de subsistance, soit en lui accordant une bonne santé. Et s'il lui reste quelque chose, Je rends la mort plus difficile pour lui.

13. It has been narrated that Abu Ja'far [a.s] said: A Prophet from the children of Israel once passed by a dead man half of whose body was buried under a wall and the other half was eaten by scavenger birds and wild dogs. Then he came to a city where one of its notables had died and had been placed on a bed adorned with velvet and surrounded by groups of people. So, he called to Allah [M.G] saying, 'O Lord, You are most surely a Just Judge and You do no injustice. That servant had never associated a partner to You even for a moment; yet You caused him to die such a (despicable) death. And this servant of Yours had never believed in You for even a moment; yet You have given him such an (honorable) death.' Allah [M.G] replied, 'My servant: I am indeed as You have said—a Just Judge who does no injustice. That (believing) servant had a sin left with Me; so, I caused him to die such a death that he may meet Me with nothing left on him (for punishment). And this (disbelieving) servant of mine had a good deed leftover with Me; so, I caused him to die thus that he may meet Me with nothing left for him with Me (as reward).'

Un prophète parmi les prophètes d'Israël passa près d'un homme, une partie de son corps était sous un mur et une autre partie en dehors. Les oiseaux l'avaient picoré et les chiens l'avaient déchiré. Puis le prophète continua son chemin et arriva dans une ville. Il y entra et trouva parmi ses notables un homme mort, allongé sur un lit entouré de tissus. Le prophète dit : "Ô Seigneur, Tu es Juste et Équitable, Tu ne commets pas d'injustice. Cet homme n'a jamais associé quoi que ce soit à Ton adoration et il a été tué par cette mort, afin de Te rencontrer, sans qu'il ne lui reste rien. Quant à cet homme, il avait une bonne action à son actif, alors je l'ai tué avec cette mort pour qu'il Te rencontre, sans qu'il ne lui reste rien."

14. It has been narrated from Ibn Abu 'Umayr through some of his companions that he said:Prophet Musa [a.s] was once walking along the sea shore when a fisherman came by and prostrated himself before the Sun, uttering words of polytheism. Then he threw his fishing net in (to the sea) and drew it out filled (with fish). Then he threw it in again and once again it came out full. Once more he repeated this and once again it came out full until he was satisfied then he departed. Then another man came along, performed the ablution and stood in prayer, praising and glorifying Allah. Then he flung his net in but drew it back empty. So he repeated it and again he met with no success. Once again, he threw his net in and this time he caught a small fish. So, he praised and thanked Allah and went off. Seeing this, Musa [a.s] called out, 'O Lord! When Your servant came along and denied You, praying to the Sun and uttering blasphemy, his net was filled in with fish repeatedly until he was satisfied and left. And when Your believing servant came along, performed the ablution, prayed, glorified, praised and supplicated to You and then threw his net in, he received nothing but a small fish?' So, Allah [M.G] revealed to him, 'O Musa! Look to your right.' Musa looked and it was revealed to him what Allah [M.G] had set aside (in reward) for the believing servant. Then it was said to him, 'O Musa, now look to your left.' And he saw what (punishment) was awaiting the disbelieving servant. Then Allah [M.G] spoke, 'O Musa, (in reality) the one whom I gave did not benefit anything and nor did the one I denied lose anything.'' O Lord!' responded Musa [a.s], '(Indeed) it is the duty of all that know You to be content with whatever You do (for them).'

Moïse a dit : "Ô Seigneur, Ton serviteur est venu et a renié Ta divinité, s'est prosterné devant le soleil, a parlé de polythéisme, puis a jeté son filet et l'a sorti plein, l'a remis et l'a ressorti plein, puis l'a remis et l'a ressorti de même jusqu'à ce qu'il soit satisfait et soit parti. Et Ton serviteur croyant est venu, a fait ses ablutions, a accompli une ablution parfaite, a prié, a loué, a invoqué et a glorifié, puis a jeté son filet sans rien en sortir. Il l'a remis sans rien en sortir, puis l'a remis et un petit poisson en est sorti. Il T'a loué et est parti." Alors Allah lui a révélé : "Ô Moïse, regarde à ta droite." Moïse a regardé et Allah lui a montré ce qu'Il avait préparé pour Son serviteur croyant, puis Il lui a dit : "Ô Moïse, regarde à ta gauche." Il a regardé et Allah lui a montré ce qu'Il avait préparé pour Son serviteur mécréant. Ensuite, Allah Tout-Puissant a dit : "Ô Moïse, ce que J'ai donné n'a pas profité à celui à qui Je l'ai donné, et ce que J'ai refusé n'a pas nui à celui à qui Je l'ai refusé." Moïse a dit : "Ô Seigneur, il est juste pour celui qui Te connaît d'être satisfait de ce que Tu as fait."

15. It has been narrated that Ishaq ibn 'Ammar said: I heard Abu 'Abd Allah [a.s] saying: The root of obedience to Allah is to be content with whatever Allah does to a person regardless of what he likes or dislikes. And whatever Allah does for a servant is always good

Le sommet de l'obéissance à Allah (que Sa majesté soit exaltée) est d'être satisfait de ce qu'Allah a destiné à Son serviteur, que ce soit ce qu'il aime ou ce qu'il n'aime pas, car Allah ne destine rien à Son serviteur sans que ce soit pour son bien.

16. Yunus ibn Ribat reported: I heard Abu 'Abd Allah [a.s] saying: Verily, the people of truth have always had to endure difficulties. However, that is for a short period and everlasting well-being.

Les gens de la vérité ont toujours été dans l'adversité. Cependant, cela ne durera pas longtemps et la prospérité sera longue.

17. It has been narrated that Suma'ah said: I heard him (al-Sadiq [a.s]) saying: Allah has allowed His friends to be the target of His enemies in this world.

Certes, Allah (Exalté soit-Il) a fait de Son allié une source de préoccupation pour Son ennemi dans ce monde.

18. Al-Mufaďďal ibn 'Umar narrates: I was with Abu 'Abd Allah al-Sadiq [a.s] when a man came to him and said: “Some people say that when Allah loves a person, a caller from the heavens will declare that Allah loves that person and thus everyone must love him. But when He hates a person, a caller from the heavens will too declare that Allah hates that person and thus everyone must hate him.” He [a.s] was reclining. He sat upright and said: “It is not so. Rather, when Allah loves a person, He incites the people against him that they may say against him what is not true and he may thereby be rewarded whilst they may be punished for that. And when He despises a person, Allah pours love for him in the hearts of people so they may praise him for what he does not possess and thereby both they and he may be punished.” Then he said: “Who was more loved by Allah than Yahya ibn Zakariya (Prophet Jonah son of Prophet Zachariah)? Yet, all those who were around him were against him until they did with him what they did (i.e. they killed him). And who (also) was more loved by Allah than Al-Husayn ibn 'Ali [a.s]? People turned against him until they killed him! And who was more despised by Allah than Abu … and …? It is not (true) what they have said.”

Il a dit : "Ce n'est pas ainsi ! Mais quand Dieu (que Sa grandeur soit exaltée) aime un serviteur, Il le rend attrayant aux yeux des gens pour qu'ils disent ce qui n'est pas vrai, afin de le récompenser et de les punir. Et quand Dieu déteste un serviteur, Il place l'amour pour lui dans les cœurs des gens pour qu'ils disent ce qui n'est pas vrai, afin de les punir ainsi que lui. Qui est plus aimé de Dieu Très-Haut que Yahyā ibn Zakarīyā ? Puis Il a rendu attrayant à tous ceux que tu as vus, jusqu'à ce qu'ils agissent contre lui. Et qui est plus détesté de Dieu (que Sa grandeur soit exaltée) que al-Ḥusayn ibn ʿAlī ? Ils l'ont rendu attrayant jusqu'à ce qu'ils le tuent ! Et qui est plus détesté de Dieu que Abū untel et untel ? Ce n'est pas comme ils l'ont dit."

19. It has been narrated that Zayd al-Shahham said: al-Sadiq [a.s] said: When Allah loves a person, He turns people against him.

"Certes, lorsque Dieu aime un de Ses serviteurs, Il le rend attrayant aux yeux des gens."

20. It has been narrated that Abu Hamzah said: I heard Abu Ja'far [a.s] saying: Verily, Allah took a covenant from the believer that he would bother with four types of afflictions. The first and the easiest of these is a fellow believer who envies him; the second is a hypocrite who follows his tracks; the third is a devil who tries to tempt and mislead him; and the fourth is an infidel from whom he felt safe but who strives to fight him. What remains of a believer after (all) this?”

Certes, Allah (que Sa majesté soit exaltée) a pris l'engagement du croyant pour quatre épreuves, les premières étant les plus faciles pour lui : un croyant qui suscite l'envie, un hypocrite qui se tient à ses côtés, un diable qui se présente à lui pour le tenter et l'égarer, et un mécréant qui voit son jihad comme un jihad. Alors, que reste-t-il au croyant après cela ?

21. Humran narrated that Abu Ja'far [a.s] said: A believer is so honorable before Allah that if he were to ask Him for Paradise and all it contains, He would give it to him -and this would not decrease anything in His Kingdom- but if he were to ask Him of this world, even the space that his feet occupy, He may deny him. And a disbeliever is so contemptuous before Allah that if he were to ask Him for the world and all it contains, He would give it to him -and this would make no difference in His Kingdom- but if he were to ask Him of Paradise, even the space that his feet occupy, He would deny him. Indeed, Allah presents a believer with afflictions just like a man presents his family with gifts and He protects him (from what is harmful for him) like a doctor protects the sick.”

Certes, le croyant est honoré par Allah (Gloire et Majesté à Lui) au point que s'il Lui demande le Paradis et tout ce qu'il contient, Il le lui accorde sans diminuer en rien de Sa souveraineté. Et s'il Lui demande l'espace d'une empreinte de pied de ce monde, Il le lui refuse. Quant à l'infidèle, il est insignifiant aux yeux d'Allah (Gloire et Majesté à Lui) au point que s'il Lui demande ce monde et tout ce qu'il contient, Il le lui accorde sans diminuer en rien de Sa souveraineté. Et s'il Lui demande l'espace d'une empreinte de pied du Paradis, Il le lui refuse. Et Allah (Gloire et Majesté à Lui) s'engage envers Son serviteur croyant par l'épreuve, de la même manière qu'un homme s'engage envers sa famille par des cadeaux, et Il le protège comme le médecin protège le malade.

22. It has been reported by Abu Hamzah that Abu Ja'far [a.s] said: Allah has some chosen ones amongst His creatures whom He spares from afflictions. He keeps them alive in well-being, sustains them in well-being, causes them to die in a state of well-being, shall resurrect them in well-being and admit them into Paradise in well-being.

Certes, Allah (que Sa grandeur soit exaltée) a des serviteurs spéciaux parmi Sa création, Il les protège de l'épreuve; Il les fait vivre dans la santé, les pourvoit dans la santé, les fait mourir dans la santé, les ressuscite dans la santé et les fait entrer au Paradis dans la santé.

23. It has been narrated that Muhammad ibn 'Ajlan said: I heard Abu 'Abd Allah [a.s] saying: Indeed, Allah has amongst His creatures some (special) servants; whenever an affliction descends from the heavens or a deficiency in sustenance, He drives it towards them. And whenever (there is) well-being or ample sustenance, He diverts it from them. (And) if the light (nur) of one of them were to be divided between all the inhabitants of the earth, it would suffice them.

Certes, Allah (que Sa grandeur soit exaltée) a parmi Ses créatures des serviteurs pour lesquels aucune épreuve ne descend du ciel, ni aucune restriction dans les provisions, sans qu'Il ne les dirige vers eux. Et il n'y a ni bien-être ni abondance dans les provisions sans qu'Il ne les en détourne. Si la lumière de l'un d'entre eux était partagée entre tous les habitants de la terre, ils en seraient tous satisfaits.

24. It has been narrated that Yazid ibn Khalifah said that Abu 'Abd Allah [a.s] said: Allah never decrees anything for a believer but that He makes His decree the best for him.

"Dieu, exalté soit-Il, n'ordonne rien pour un croyant sans lui accorder le choix dans ce qu'Il ordonne."

25. It has been narrated that Abu 'Abd Allah [a.s] said: Allah keeps a believer away from what He dislikes even if he (the believer) longs for it, just as a man keeps a camel away from a flock it does not belong to.

Certes, Dieu protège le croyant de ce qu'il déteste autant que de ce qu'il désire, tout comme un homme protège son chameau de ses chamelles qui ne lui appartiennent pas.

26. It has been also narrated that Abu 'Abd Allah [a.s] said: Verily the Lord maintains a believer; no forty days pass but that He presents him either with an ailment in his body, or with an affliction in his family and wealth, or any other affliction of the world, that He may thereby reward him for that.

Certes, le Seigneur prend en charge le croyant. Ainsi, chaque matin, il ne passe pas quarante jours sans que le Seigneur ne prenne en charge son bien-être, soit en lui infligeant une maladie dans son corps, soit en le touchant par une calamité concernant sa famille et ses biens, ou par une épreuve parmi les épreuves de ce bas-monde, afin qu'Allah lui accorde une récompense pour cela.

27. It has been narrated that Ibn Hamran said: I heard him (i.e. al-Sadiq [a.s]) say: No forty nights pass for a believer without something befalling him for which he is rewarded - the least of which is an anxiety whose cause he does not understand.

Il n'y a pas un croyant qui passe par une période de quarante nuits sans qu'il soit rappelé d'une œuvre pour laquelle il sera récompensé, la plus petite d'entre elles étant une préoccupation dont il ne sait pas d'où elle vient.

28. It has been also narrated that Abu 'Abd Allah [a.s] said: No forty days pass for a believer without the Glorious and most High Lord presenting him with pain in his body or loss of wealth, or an affliction for which Allah rewards him.

Il n'arrive pas à un croyant de vivre quarante matins sans que Dieu, béni et exalté soit-Il, ne lui inflige une douleur dans son corps, une perte dans ses biens ou une épreuve pour laquelle Dieu le récompensera.

29. It has been also narrated that Abu 'Abd Allah [a.s] said: A believer never escapes one of three (problems) if not all three! Either a family member who shuts him out, or a neighbor who troubles him, or a person he meets on his way to work (who troubles him). Even if a believer were (to isolate himself) on a mountain top, Allah would send a devil to bother him. And Allah provides for him (the believer) comfort from his faith.”

Le croyant ne subit pas de malheur provenant d'une seule des trois choses, ou des trois réunies : qu'il ait quelqu'un pour fermer la porte de sa maison, un voisin qui lui cause du tort, ou quelqu'un sur son chemin pour ses besoins qui lui nuit. Même si un croyant se trouve derrière une montagne, Allah enverrait un diable pour le tourmenter, et Allah lui accordera de sa foi un compagnon.

30. It has been narrated that Muhammad ibn Muslim said: I heard Abu 'Abd Allah [a.s] saying: No forty nights pass for a believer except a matter befalls him that grieves him and reminds him (of Allah).

Le croyant ne passe pas quarante nuits sans qu'une affaire qui le chagrine ne lui soit présentée pour qu'il s'en souvienne.

31. It has been narrated that Abu al-Sabah reported: I was with Abu 'Abd Allah [a.s] when a man complained to him saying, 'My son and my brothers have cut themselves off from me and my (fellow Muslim) brothers have (also) alienated themselves from me.' 'Truth (haqq) has a dynasty,' replied Abu 'Abd Allah [a.s], 'and so does falsehood (batil). And in each one of them, the other is disgraced. During the rule of falsehood, the least affliction that befalls a believer is that his sons and brothers break ties with him and his (fellow Muslim) brothers abandon him. And if a believer experiences a life of ease and comfort in the dynasty of falsehood, he will be afflicted in his physical body, wealth or family until Allah purifies him of the luxury that he had acquired in order that his share may thereby be reserved in the dynasty of truth. Therefore be patient and rejoice.”

[Traduction du contenu principal du hadith]

32. It has been narrated that 'Ali ibn Al-Husayn and Abu Ja'far [a.s] said: The soul of a (dead) believer is asked - when it is being washed (for funeral), 'Would it please you to be returned to the body that you resided in?' It would reply, 'What am I to do with (more) afflictions, loss and grief?'

Certes, il est dit à l'âme du croyant, pendant qu'elle est lavée : "Te réjouis-tu de retourner vers le corps dans lequel tu étais ?" Elle répond : "Que vais-je faire des épreuves, des pertes et des chagrins ?"

33. It has been narrated that Abu Ja'far [a.s] said that the Messenger of Allah [a.s] said: Allah [M.G] says: O World! Visit My believing servant with all kinds of afflictions in what he is preoccupied with in his worldly affairs and strain his means of livelihood and do not be lax with him lest he seeks refuge in you.

Dieu Tout-Puissant dit: "Ô monde, fais subir à Mon serviteur croyant toutes sortes d'épreuves, et ce qu'il contient de ses affaires mondaines, resserre-lui sa subsistance, mais ne te rapproche pas de lui pour qu'il se tourne vers toi."

34. Al-Sabbah ibn Siyabah narrated: I asked Abu 'Abd Allah [a.s], 'The affliction that befalls a believer is it because of a sin?' 'No,' he replied, 'It is so that He (Allah) may hear his wails and complaints and supplications for which good deeds are recorded for him and misdeeds are wiped out from him, and a treasure is amassed for him for the Day of Resurrection.

Ce qui atteint le croyant comme épreuve n'est pas dû à un péché, mais ses gémissements, ses plaintes et ses invocations sont entendus, et ils lui sont inscrits comme bonnes actions, les mauvaises actions sont effacées de lui et elles lui sont réservées pour le Jour de la Résurrection.

35. It has been narrated that Abu 'Abd Allah [a.s] said: Allah [M.G] speaks apologetically to his destitute (believing) servant in this world - like a brother explaining himself to a brother - saying, 'Nay, I swear by My Might and My Glory, I did not impoverish you to disgrace you. Raise this veil and look at what I have given you in compensation for this world.' So, when the veil is removed for him and he sees what Allah has substituted for him in exchange for this world, he will exclaim, 'I have not been harmed, O Lord, seeing what You have given me in exchange.

Certes, Allah (Gloire et Pureté à Lui) s'excusera auprès de Son serviteur le croyant qui a enduré des difficultés dans ce monde, de la même manière qu'un frère s'excuse auprès de son frère. Il dira : "Par Ma grandeur et Ma majesté, Je ne t'ai pas appauvri pour t'humilier, mais c'était une épreuve pour toi. Ôte ce voile et regarde ce que Je t'ai accordé en compensation dans ce monde." Alors, le voile sera levé et il verra ce qu'Allah (Gloire et Pureté à Lui) lui a accordé en compensation dans ce monde, et il dira : "Ô Seigneur, cela ne m'a pas causé de tort en comparaison de ce que Tu m'as accordé en compensation."

36. It has been narrated that Abu 'Abd Allah [a.s] said: The best of 'gulps' is anger that is swallowed despite being unbearable; for the greatest reward comes with the greatest affliction. Allah never loved people but that He tried them (with afflictions).

Quelle excellente dose de colère pour celui qui y fait preuve de patience, car la récompense est immense en proportion de l'épreuve subie, et Dieu n'aime pas un peuple sans les éprouver.

37. Abu 'Abd Allah [a.s] narrated that the Prophet [a.s] said: Allah [M.G] has said: Amongst My believing servants there are those whose religious affairs are not set right except by wealth, affluence and health; so, I give them these as their lot that the affairs of their religion may be set right.And amongst the servants there are those whose religious affairs are not set right except by hunger, poverty and disease; so, I afflict them with hunger, poverty and disease so that the affairs of their religion may be set right for them.

Le Prophète (que la paix et les bénédictions d'Allah soient sur lui) a dit: "Allah (Exalté soit-Il) a dit: Certes, parmi Mes serviteurs croyants, il y a des serviteurs pour qui l'affaire de leur religion ne peut être rectifiée que par la richesse, l'abondance et la santé physique; Je les éprouve donc par la richesse, l'abondance et la santé physique afin que l'affaire de leur religion soit rectifiée pour eux. Et Il a dit: Certes, parmi Mes serviteurs, il y a des serviteurs pour qui l'affaire de leur religion ne peut être rectifiée que par la pauvreté, la modération et la maladie dans leurs corps; Je les éprouve donc par la pauvreté, la modération, la maladie dans leurs corps afin que l'affaire de leur religion soit rectifiée pour eux."

38. It has been narrated that Abu 'Abd Allah [a.s] said: Allah has taken a pledge from the believer that his words will be belied and that he would not be able to avenge himself against his enemy.

Dieu a pris l'engagement du croyant de ne pas être croyant dans ses paroles et de ne pas se venger de son ennemi.

39. It has been narrated that Abu Ja'far [a.s] said: When Allah loves a person, He chokes him with afflictions until he is immersed in them completely and trials flow towards him copiously. Then when he calls out to Him, He (Allah) replies, 'I am here My servant, here I am! If I wished to hasten towards you what you are asking for, then indeed I am able to do it; but what I have amassed for you (for the hereafter) is better for you.'

Certes, Allah (que Sa grandeur soit exaltée) aime Son serviteur, Il le comble d'épreuves pour le purifier et le raffermir. Puis, quand Il répond à son appel, Il dit : "Me voici, ô Mon serviteur, me voici, ô Mon serviteur. Si Je hâte pour toi ce que tu demandes, Je suis capable de le faire, et si Je le retarde pour toi, ce que Je te réserve est meilleur pour toi."

40. It has been narrated that Abu Hamzah said that Abu 'Abd Allah [a.s] said: O Thabit! When Allah loves a person, He pours afflictions on him and rains them heavily on him. And (all the while) we pass our days and nights with him (unaware of his suffering).

"Ô Thabit, certes, lorsque Allah aime un serviteur, Il le comble d'épreuves et le purifie, et nous, ainsi que vous, en serons affectés matin et soir."

41. It is narrated that Abu 'Abd Allah [a.s] said: The disciples of 'Isa (Prophet Jesus [a.s]) complained to him about what they were suffering at the hands of others. He said to them, 'Believers have always been despised. Their faith is like a wheat kernel - how sweet its taste is but how severe its treatment (in the process of purification) is!'

Les disciples se plaignirent à Jésus de ce qu'ils rencontraient chez les gens et de la dureté qu'ils leur montraient. Il dit : "Les croyants n'ont cessé d'être détestés et leur foi est comme une graine de blé, plus elle est savoureuse, plus elle est dure à moudre."

42. It has been narrated that 'Abd al-A`la ibn A'yun said: I heard Abu 'Abd Allah [a.s] saying: If you intend to be my brothers and my companions, then prepare yourselves for enmity and hatred of people otherwise, you are not my companions.

Si vous voulez être mes frères et mes compagnons, alors préparez-vous à être en conflit et à ressentir de l'aversion envers les gens, sinon vous ne serez pas considérés comme étant de mes compagnons.

43. Muhammad ibn 'Ajlan reported: I was with my master Abu 'Abd Allah [a.s] when a man complained to him (of a need). 'Be patient,' he [a.s] told him, 'for Allah will give you relief.' Then he (al-Sadiq [a.s]) remained silent for a while. Then he turned towards the man and said, 'Tell me about the prison of Al-Kufah, how is it?' 'May Allah protect you,' the man replied, 'It is confining in space, putrid in smell and its inmates are in the worst of conditions.' 'But you are in a prison too,' retorted Abu 'Abd Allah [a.s], 'Do you expect to be at ease? Do you not know that the world is a prison for the believer?'

Sois patient, car Allah (Gloire et Majesté à Lui) te procurera une issue. Tu es en prison et tu désires être en liberté. Ne sais-tu pas que ce monde est la prison du croyant?

44. It is narrated that Abu 'Abd Allah [a.s] said: Verily, when Allah loves a person, He sends him an angel saying, 'Strike him with disease and intensify afflictions on him; and every time he is relieved of one trial, afflict with another that is more severe, and be hard on him - until he starts remembering Me, for I long to hear his supplications and his voice calling out to Me' And when He despises a person, He appoints him an angel and says, 'Keep him healthy and provide for him that he may not remember Me; for I do not wish to hear his voice.'

Certes, Allah, lorsqu'Il aime un serviteur, envoie à son égard un ange qui dit : "Rends-le malade et intensifie les épreuves sur lui. Puis, lorsqu'il se rétablit d'une maladie, teste-le avec une épreuve plus grande. Endurcis-le jusqu'à ce qu'il se souvienne de Moi, car J'aime entendre sa supplication. Et si Allah déteste un serviteur, Il lui confie un ange en lui disant : "Donne-lui la santé et accorde-lui des bienfaits afin qu'il ne se souvienne pas de Moi, car Je n'aime pas entendre sa voix."

45. It has been narrated that Abu 'Abd Allah [a.s] said: A person may have a status with his Lord that he cannot attain by his actions. Therefore, he is tried with his body or tried with his possessions, or he is tried with his children. And if he bears patience, Allah raises him to that status.

Certes, l'esclave peut avoir auprès de son Seigneur un degré qu'il n'atteint pas par ses actes. Alors il est éprouvé dans son corps, ou touché dans ses biens, ou atteint dans ses enfants. S'il endure patiemment, Allah lui accorde ce degré-là.

46. It has been reported that Abu Ja'far [a.s] said that the Prophet [a.s] said: How wonderful the believer is! Whatever Allah decrees is always good for him. When he is afflicted, he bears patience and when he is bestowed, he gives thanks.

"Étonnant est le cas du croyant, car Dieu ne décrète rien pour lui sans que ce soit pour son bien. S'il est éprouvé, il fait preuve de patience, et s'il reçoit, il est reconnaissant."

47. It has been reported that Abu Ja'far [a.s] said: Allah gives this world to the one He loves as well as the one He despises. But He gives the hereafter only to the one He loves. And if a believer were to ask the Lord for a foot of land in this world, He may deny him; but if he were to ask for the hereafter, He would give him whatever he would wish. He gives the disbeliever whatever he wishes in this world but if he were to ask for a foot of land in the hereafter, He would not give that to him.

Certes, Allah (Gloire et Majesté à Lui) donne le monde à ceux qu'Il aime et à ceux qu'Il n'aime pas, mais Il ne donne l'au-delà qu'à ceux qu'Il aime. Le croyant demande à son Seigneur une place pour frapper dans ce monde, mais Allah ne la lui donne pas. Il demande ensuite l'au-delà, et Allah lui donne ce qu'Il veut. Quant au mécréant, Allah lui donne dans ce monde ce qu'Il veut, et il demande une place pour frapper dans l'au-delà, mais Allah ne la lui donne pas.

48. It has been related that Abu 'Abd Allah [a.s] said: Allah [M.G] says: Whatever I divert and keep away from My believing servant, I make it good for him. So, let him be pleased with My decree, and let him bear patience over My trials, and let him give thanks over My blessings - and I shall record him amongst the truthful ones.

Allah (Exalté soit-Il) a dit : "Mon serviteur croyant, Je ne le destine à rien sans en faire pour lui une source de bien. Qu'il soit satisfait de Mon décret, qu'il endure patiemment Mon épreuve et qu'il exprime sa gratitude pour Mes bienfaits, Je l'écris parmi Mes véridiques."

49. It has been narrated that Abu 'Abd Allah [a.s] said: ' The Messenger of Allah [a.s] laughed once until his teeth were showing, 'Will you not ask me why I am laughing?' he asked. 'Indeed, O Messenger of Allah,' inquired the people. 'I am amazed at a Muslim, whatever Allah decrees for him will always turn out good for him in the end,' he said.

Je m'étonne de l'homme croyant, car tout décret que Dieu lui accorde est pour son bien dans l'issue de ses affaires.

50. Abu 'Abd Allah [a.s] said: Sometimes, a person has a certain level (reserved for him) with Allah that he does not attain except by one of two characteristics: either by an ailment in his body or by the loss of his assets.

Il est une station auprès d'Allah (Gloire et Majesté à Lui) que le serviteur ne peut atteindre que par l'une des deux caractéristiques : soit par une épreuve touchant son corps, soit par la perte de ses biens.