Les Débats d'Al-Ridha Avec Al-Ma'mun Concernant la Différence Entre Famille (itra) et Nation

23-1 Ali ibn Al-Hussein ibn Shazawayh al-Mo’addib and Ja’far ibn Muhammad ibn Masroor - May God Be Pleased with Them - narrated that Muhammad ibn Abdullah ibn Ja’far al-Himyari quoted on the authority of his father, on the authority of al-Ryan ibn al-Salt, “Al-Ridha (s) attended a session held by Al-Ma’mun in Marv in which some of the scholars of Iraq and Khorasan were present. Then Al-Ma’mun said, “Tell me about the meaning of the following verse, ‘Then We have given the Book for inheritance to such of Our Servants as We have chosen…’ They answered that the verse refers to all the nation. Then Al-Ma’mun said, “O Abul Hassan! What do you think?” Al-Ridha (s) answered, “I do not agree with them. I say that the Honorable the Exalted God exclusively refers to the immaculate progeny of the Prophet (s).”Al-Ma’mun asked, “How is it that God refers to the immaculate progeny of the Prophet (s) and not the nation?”Al-Ridha (s) told him, “If God referred to the nation, then they should all be in Paradise while the Honorable the Exalted God goes on and says, ‘...but there are among them some who wrong their own souls; some who follow a middle course; and some who are, by God’s leave, foremost in good deeds; that is the highest Grace.’ Then God informs that all of them will be in Paradise. The Honorable the Exalted God says, ‘Gardens of Eternity will they enter: therein will they be adorned with bracelets of gold and pearls; and their garments there will be of silk.’ Thus, the verse refers to the immaculate progeny of the Prophet (s) exclusively.Al-Ma’mun asked, “Who are the immaculate progeny?” Al-Ridha (s) said, “The immaculate progeny are those whom the Honorable the Exalted God describes in His Book by saying, ‘…And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.’ They are those about whom the Prophet (s) said the following, “I am leaving among you two weighty things - the Book of God and my progeny; my family. They will not separate from each other until they join me at the Divine Pool (Kawthar). Consider how will you regard me in treating them. O people! Do not teach them, because they are more knowledgeable than you are.” Then the scholars said, “O Abul Hassan! Let us know whether the progeny of the Prophet and the Prophet’s family are the same or not.” Al-Ridha (s) said, “They are the same.”Then the scholars claimed that the Prophet (s) is related to have said, “My nation is my family” and there is an authentic undeniable tradition according to which the Prophet’s companions agreed unanimously on the fact that Muhammad’s family is his nation.Abul Hassan (s) said, “Well, tell me whether it is lawful for Muhammad’s family to receive any alms-tax.” They answered, “No, it is unlawful.” Then the Imam (s) asked, “Is it lawful for the nation to receive alms-tax?” They answered, “Yes, it is lawful for them.” The Imam (s) said, “This is the difference between the family and the nation. Woe be to you! Where will they take you? Have you turned away from the Quran? Don’t you know that the issues of Inheritance and Purification are for the Chosen Guided ones and not anyone else?”They said, “O Abul Hassan! How can you prove this?” The Imam (s) answered, “This is clear from what the Honorable the Exalted God says, ‘And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors.’ Hence, the inheritance of the Book is dedicated to the guided ones, not the evil-doers. Don’t you know that Noah said the following in his supplications to his Lord - the Honorable the Exalted, ‘O my Lord! Surely my son is of my family! And Thy promise is true, and Thou art the justest of Judges!’ He said this because the Honorable the Exalted God had promised to save him and his family. But the Honorable the Exalted God said, ‘O Noah! He is not of thy family: For his conduct is unrighteous. So ask not of Me that of which thou hast no knowledge! I give thee counsel, lest thou act like the ignorant!’ Al-Ma’mun asked, “Did God give distinction to the Prophet’s progeny over other people?”Abul Hassan Al-Ridha (s) said, “The Honorable the Exalted God gave distinction to the Prophet’s progeny over other people in the Wise Book.” Al-Ma’mun asked him (s), “Where is that in God’s Book?” Al-Ridha (s) told him, “Indeed the Honorable the Exalted God says, ‘Allah did choose Adam and Noah, the family of Abraham, and the family of ’Imran above all people. Offspring, one of the other: And Allah heareth and knoweth all things.’ In another place the Honorable the Exalted God says, ‘Or do they envy mankind for what God hath given them of his bounty? But We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom.’ After saying this God addresses the believers and says, ‘O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you.’ This means those whom God has given them the Book and the Wisdom for which they are envied. Therefore, what is understood from the Honorable the Exalted God’s words, ‘Or do they envy mankind for what God hath given them of his bounty? But We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom.’ This refers to obeying the Chosen Immaculate ones.”The scholars asked, “Let us know if the Honorable the Exalted God has interpreted this choice in the Book?”choice in twelve places in addition to many verses in which these meanings are hidden.First, it is explained in God’s saying, ‘And admonish thy nearest kinsmen…’ Ubay ibn Ka’b adds ‘and your chosen family,’ to the previous verse, and the addition is recorded in Abdullah bin Mas’ud’s copy of the Holy Quran. This is certainly a sublime standing, a great excellence, and a grand honor for the Prophet’s family whom are exclusively stated by the Honorable the Exalted God in this verse as ‘your chosen family.”The second verse regarding this choice is in the Honorable the Exalted God’s words, ‘…And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.’ This is a nobility which no one is unaware of or denies except for deviate lost ones since no nobility higher than that is even imaginable.”The third verse regarding this choice is that in which God gave distinction to the Immaculates over all others and ordered His Prophet (s) to take them along with him to participate in invoking God’s Curse of God in the “invoking verse” where the Honorable the Exalted God says, ‘O Muhammad! If anyone disputes in this matter with thee, now after (full) knowledge Hath come to thee, say, “Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!’” Then the Prophet (s) brought Ali, Al-Hassan (s), Al-Hussein (s), and (the Blessed Lady) Fatima (s) along with himself. Do you know what the meaning of God’s words “ourselves and yourselves” is?”The scholars said, “This refers to the Prophet himself.”Abul Hassan (s) said, “You are wrong. This refers to Ali ibn Abi Talib (s). This can be proved by the Prophet’s saying, “Let the Luhai’as keep on doing so and I will subjugate them to a man who is like myself” implying Ali ibn Abi Talib (s).What is meant by “our sons” is Al-Hassan (s) and Al-Hussein (s), and what is meant by “our women” is (the Blessed Lady) Fatima (s). This is a characteristic which no one can surpass, and a nobility which no humanbeing can attain. It is an honor which no person can achieve since the Prophet (s) established Ali (s) to be like himself. This was the third.The fourth verse regarding this choice is related to when the Prophet (s) ordered everybody to leave his Mosque except for his family. The people showed their dissatisfaction for such a procedure and Al-Abbas (the Prophet’s uncle) discussed this with the Prophet (s) and said, “O Prophet of God! You let Ali (s) remain but forced us out?” The Prophet (s) answered, “It was not I who dismissed you all except for Ali. It was the Honorable the Exalted God who did that.” This is a clear explanation of what the Prophet (s) said to Ali (s), “Your position relative to me is the same as Aaron’s position relative to Moses.”The scholars asked, “What is the relation between this and the Quran?” Abul Hassan (s) said, “I will present proof for this from the Quran and will recite it to you.” They said, “Present it.” The Imam (s) said, “The Honorable the Exalted God said, ‘We inspired Moses and his brother with this Message: ‘Provide dwellings for your people in Egypt, make your dwellings into places of worship…’’ This verse shows the relative position of Aaron (s) to Moses (s) and also the relative position of Ali (s) to the Prophet of God (s). Also the following saying of the Prophet of God (s) is another clear proof, “Anyone who is in a state of major ritual impurity is not allowed to enter this mosque, except for Muhammad (s) and the Members of his Holy Household.”The scholars said, “O Abul Hassan! This explanation and evidence cannot be found anywhere but with you - Members of the Holy Household of God’s Prophet (s).”The Imam (s) said, “Who can deny this fact? God’s Prophet (s) said, “I am the city of knowledge, and Ali is its portal. Whoever wishes to gain knowledge should go through that portal.” Our clear explanation of the virtue, honor, and preference, being chosen and immaculate (regarding the Household of the Prophet (s)) cannot be denied by anyone except those who are obstinate. We praise the Honorable the Exalted God for this. This was the fourth.The fifth verse regarding the choice is the Honorable the Exalted God’s words, ‘And render to the kindred their due rights…’ The Honorable the Omnipotent has made them especial by this characteristic and has chosen them over the nation. When this verse was revealed to theProphet (s), he summoned his daughter (the Blessed Lady) Fatima (s). Fatima (s) said, “O Prophet of God! Yes.” The Prophet (s) said, “Fadak is one of the territories that we did not exhaust our horses or camels to seize. Therefore, it is exclusively mine and not the Muslims. Now, I will donate it to you and your offspring as a gift according to God’s instructions.” This was the fifth.The sixth verse regarding the choice is the Honorable the Exalted God’s words, ‘No reward do I ask of you for this except the love of those near of kin.’ This is a special peculiarity of the Prophet (s) and his family up until the Resurrection Day, and that of no other family.That is because the Honorable the Exalted God said the following regarding Noah in His Book, ‘And O my people! I ask you for no wealth in return: my reward is from none but Allah. But I will not drive away (in contempt) those who believe: for verily they are to meet their Lord, and ye I see are the ignorant ones!’And the Honorable the Exalted God said that the Prophet Hud said, “O my people! I ask of you no reward for this (Message). My reward is from none but Him who created me: Will ye not then understand?”However, the Honorable the Exalted God told His Prophet Muhammad (s), “O Muhammad! ‘Say, No reward do I ask of you for this except the love of those near of kin.’” God made the love of the Prophet’s family incumbent upon others only because He knows that they will never turn back from the religion and they will never deviate.A man may bear some malice in his heart for even his most intimate friend if his friend is an opponent of a member of his family. On that account, God wants to make the Prophet’s heart completely free of malice against the believers. Therefore, He ordered them to love the Prophet’s family. The Prophet (s) will then not hate anybody who loves him and his family. In the same manner, the Prophet (s) will hate those who dislike his family, because they have ignored one of the duties made incumbent upon them by God. This is surely the most prominent honor.When the verse ’Say, No reward do I ask of you for this except the love of those near of kin’ was revealed, the Prophet (s) stood up, expressed praise and gratitude for God and glorified Him. The Prophet (s) then said, “O people! The Honorable the Exalted God has made an affairincumbent upon you. Will you carry it out?” No one answered him. He (s) said, “O people! That is not gold, silver, edible or drinkable!” Then they said, “Fine! What is it then?” The Prophet (s) recited this verse for them.” They said, “We accept this.” However, most of them did not act upon that promise.”The Honorable the Exalted God has revealed to all the Prophets that they should not ask the people for any wages. The Honorable the Exalted God has Himself fully paid the wages of the Prophets. However, in the case of Muhammad (s), the Honorable the Exalted God has made obeying him and loving his family incumbent upon his nation. God has ordered Muhammad to establish his wage as love for his family. This is only realized through recognizing their nobility which the Honorable the Exalted God has established for them, since loving them is only possible to the extent that we get to know their nobility. When the Sublime God made this love incumbent upon them it was difficult for the people. That is because it is difficult to have to obey. Some of the people who had made a covenant with God remained steadfast to their covenant. However, the hypocrites, the ones who breach and the obstinate ones were stubborn and resisted this. They disbelieved in this respect and went beyond the bounds set up by the Honorable the Exalted God and said, “What is meant by family is the whole of the Arabs and all of those who are invited by him (s). Anyways we know that the love for the family is a must. The closer we are to the Prophet (s) the love should be more.” They did not justly deal with God’s Prophet (s) regarding the love for his family with which God had honored his nation - an honor which cannot be sufficiently described in words. They did not adhere to that love for the Prophet’s children and his family. They did not consider their position among themselves to be like the position of the eye on the head. This would have been honoring the Prophet of God and a sign of love for him (s). How? The Quran speaks about this and calls us to it. The traditions about the fact that they are the ones to be loved and that they are the same people whose love has been made incumbent upon us by God the Highest are certainly undeniable. However, no one adhered to his promise. Whoever faithfully and sincerely expresses this love will deserve to go to Paradise since the Honorable the Exalted God has said the following, ‘…But those who believe and work righteous deeds will be in the luxuriant meadows of the Gardens: they shall have, before theirLord, all that they wish for. That will indeed be the magnificent Bounty (of Allah). That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say, ‘No reward do I ask of you for this except the love of those near of kin.’’ The top part and the latter parts of this verse clarify these points.Then Abul Hassan said, “My father related to me his fathers’ relation that Al-Hussein bin Ali (s) had narrated in the following:The Immigrants (Muhajireen) and the Helpers (Ansar) came to the Prophet (s) and said, “O Prophet of God! You may have difficulty regarding your expenses and the expenses related to the delegations which come to visit you. Please take possession of our wealth, estates and souls and keep them, bestow them on others or spend them as you please.” Then the Honorable the Exalted God sent the Faithful Spirit (i.e. the Angel Gabriel) to convey to the Prophet His saying, (O Muhammad!) ‘Say, No reward do I ask of you for this except the love of those near of kin.’ This means that you should not hurt my relatives after my death.As they left, the hypocrites said, “He rejected our offers only to urge us to accept (the leadership of) his relatives after his death. This was surely something he himself invented in that session. They also said horrible things that made God reveal this verse, ‘Or do they say, “He has forged it”? Say, “Had I forged it, then can ye obtain no single (blessing) for me from Allah. He knows best of that whereof ye talk (so glibly)! Enough is He for a witness between me and you! And he is Oft-Forgiving, Most Merciful.’ Accordingly, the Prophet (s) summoned them and wondered whether they had done something due to which the verse was revealed. They confessed that they had said horrible things. When the Prophet (s) recited the verse before them, they wept loudly.Hence, the Honorable the Exalted God revealed, ‘He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do.’ And that was the sixth.The seventh verse of the choice is the Honorable the Exalted God’s words, ‘Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.’Some of the people said, “O Prophet of God! We know how to greet you but how should we send blessings upon you.” The Prophet (s) said, “Say, O my God! Bless Muhammad and Muhammad’s family in the same way that You blessed Abraham and Abraham’s family. You are surely Praiseworthy and Glorious.”“Can anyone of you disagree with this?” The scholars answered, “No.” Al-Ma’mun said, “This is what no one disagrees with and the whole nation agrees upon unanimously. However, we need something more evident about the Prophet’s family excerpted from the Quran.”Abul Hassan (s) said, “Fine. Let me know about the meaning of ‘Ya Sin’ when the Honorable the Exalted God says, ‘Ya Sin. By the Qur’an, full of Wisdom. Thou art indeed one of the apostles on a Straight Way.’” The scholars said, “Undoubtedly ‘Ya Sin’ here refers to Muhammad (s).”Abul Hassan (s) said, “In fact, the Honorable the Exalted God granted Muhammad and his family a nobility that no one can understand its true meaning except for one who really ponders over it. The Honorable the Exalted God has not blessed anyone but the Prophets (s).The Blessed the Sublime God said, ‘Peace and salutation to Noah among the nations!’ He also said, ‘Peace and salutation to Abraham!’ God also said, ‘Peace and salutation to Moses and Aaron!’ However, God does not bless the family of Noah, Abraham or Moses. But He blesses Muhammad’s family.And the Honorable the Exalted God said, “Peace and salutation to such as Elias!” - that is the Household of Muhammad (s).”Al-Ma’mun said, “I have realized that the expression and clarification of this is with the Treasurer of the Prophethood.” And this is the seventh.And the eighth is that the Honorable the Exalted God said, ‘And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, and to the Messenger, and to near relatives…’In this verse, God has made the share of the Prophet’s family to be similar to His share as well as the share of His Messenger. This is the distinction between the Prophet’s family and the nation, whom God has situated in a place, and situated the Prophet’s family in another higher place. Besides, the Almighty God chose for the Prophet’s family what Hechose for Himself. He chose a share of the booty for them. He begins with mentioning Himself, His Messenger, and then the kindred. This is operative not only in the distribution of the spoils of war, but also in everything that God accepts for Himself and for them. In this regard God said - and what God said is right, ‘And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, and to the Messenger, and to near relatives…’ This holy saying is an affirmative declaration and an everlasting commandment for them all the way up until the Resurrection Day in the ever-speaking Book of God that says, ‘No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise.’ And regarding His words, ‘…orphans, the needy…’ it is natural that the share of the orphan should be stopped when their feature of orphanage ceases to exist. The same thing can be said about the share of the needy. While, on the other hand, the share of the Prophet’s kindred, whether they are needy or not, is incessant up until the Resurrection Day, because no one is wealthier than God or the Prophet. However, God has established a share for Himself and for His Prophet (s). Thus what He has liked for Himself, He has also liked for His Prophet (s).The same holds true for booties (obtained without any bloodshed). What He has liked for Himself, and His Prophet (s), he has also liked for the Prophet’s kindred as God has given them a share in booties. Then God has started out with Himself- the Exalted the Magnificent - then His Messenger (s), and then the kindred. God has equaled their share with that of God and God’s Prophet (s).The same thing can be said about the commandment of obedience. (God the Exalted says,) ‘O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you…’ In the previous verse, God begins with Himself, His Messenger, and then His Messenger’s Household. The same thing occurs in the verse of Leadership. God says, ‘Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship).’ Thus God has made the Leadership of the Prophet’s family and the obedience to the Prophet related to the obedience to Him. Likewise, He makes His shareas well as His Messenger’s share of spoils of war connected to the shares of the Prophet’s family. All praise is due to God Who has given the Prophet’s family the greatest grace.As God refers to the classes to whom the alms should be given, He deems Himself, His Messenger, and the Prophet’s family far above them. He the Exalted says, ‘Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of God; and for the wayfarer: (thus is it) ordained by God, and God is full of knowledge and wisdom.’ You cannot find any reference to God, His Messenger, and the Prophet’s family in the above-mentioned classes. This is because God has deemed Himself, His Messenger, and the Messenger’s family far above receiving alms. Moreover, He has deemed it unlawful for Muhammad and his family to receive any of the alms, because alms are only the impurities of the people, and it is unlawful for the Prophet and his family to enjoy the impurities of the people, because they are purified against any impurities or uncleanliness. Finally, because God has purified and selected the Prophet’s family exclusively, He accepts for them only what He accepts for Himself and dislikes for them what He dislikes for Himself. This was the eighth.The ninth verse of the choice is the Honorable the Exalted God’s words, ‘… if ye realize this not, ask of those who possess the Message.’ We - the Prophet’s family - are those who possess the Message.”The scholars said, “In this verse God refers to the Christians and the Jews.” Abul Hassan (s) said, “How is this acceptable? If it is so, then God is asking us to follow their religion, and they can claim that their religion is better than Islam!” Al-Ma’mun said, “O Abul Hassan! Do you have an explanation opposing what they say?”Abul Hassan (s) said, “Yes. The Message referred to in this verse is God’s Messenger. We are his family. This is clear in the Book of the Honorable the Exalted God in Chapter ‘At-Talaq, ‘…Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message. A Messenger, who rehearses to you the Signs of Allah containing clear explanations…’ Thus, the Message is God’s Messenger and we are his family. And that was the ninth.The tenth verse of the choice is the Honorable the Exalted God’s words in verse about prohibition (‘Al-Tahrim) from the Quranic Chapter ‘Al-Nisaa, ‘Prohibited to you (for marriage) are: your mothers, daughters, sisters…’ Then tell me, would my daughter, the daughter of my son, or other daughters from my progeny be permitted for marriage to the Prophet of God (s) had he been alive now?” They replied, “No.” Imam Al-Ridha (s) said, “Would your daughters be permitted for marriage to the Prophet of God had he been alive now?” They said, “Yes.” Then the Imam (s) said, “This itself is the proof that I am from his Household and you are not, since if you were of his Household, then your daughters would have been forbidden for marriage to the Prophet (s) just as mine are. This is because I am from his Household but you are from his nation. This is another difference between his family and his nation since the family is a part of the Prophet (s), while the nation’s members are not unless they are his family. And this was the tenth.The eleventh verse of the choice is the Honorable the Exalted God’s words in Chapter ‘Al-Mu’min from a believing person from the family of Pharaoh, ‘A believer, a man from among the people of Pharaoh, who had concealed his faith, said, “Will ye slay a man because he says, ’My Lord is Allah.?- when he has indeed come to you with Clear (Signs) from your Lord?…’ That man was the maternal cousin of Pharaoh. Therefore, due to this relationship God relates him to Pharaoh, not due to his religion. The same thing can be said about us. We are the Prophet’s Household because we are his family. We have the same religion as others do. This is another distinction between the Prophet’s family and the nation.The twelfth verse of the choice is the Honorable the Exalted God’s words, ‘Enjoin prayer on thy people, and be constant therein…’ Thus the Blessed the Sublime God has especially chosen us (the Members of the Prophets Household) and has ordered us to establish prayers along with the nation. Then God has granted to us (the Prophet’s Household) this especial characteristic. After this verse was revealed the Prophet of God (s) went to the house of Ali (s) and (the Blessed Lady) Fatima (s) five times each day at prayer times for a period of nine months and said, ‘(It is time for) prayer. God’s Mercy be upon you.’”Al-Ridha (s) continued, “God has not bestowed upon the progeny of any of the Prophets an honored virtue like that which He has exclusivelygiven to us. God has made us distinct among the members of the Households of all of the Prophets.”Al-Ma’mun and the scholars said, “May God reward you - Members of the Holy Household of the Prophet (s) on behalf of this nation. We have nothing else but what you present regarding that about which we have doubt.”

Al-Ridâ, paix sur lui, assista à une assemblée d'al-Ma'mûn à Marw, où s'étaient réunis un groupe de savants d'Irak et du Khorasan. Al-Ma'mûn dit : "Informez-moi du sens de ce verset : (Puis Nous avons fait hériter le Livre à ceux de Nos serviteurs que Nous avons choisis)." Les savants dirent : "Allah, exalté soit-Il, a voulu par cela toute la communauté." Al-Ma'mûn dit : "Que dis-tu, ô Abû al-Hasan ?" Al-Ridâ, paix sur lui, répondit : "Je ne dis pas comme ils ont dit, mais je dis qu'Allah, exalté soit-Il, a voulu par cela la pure lignée." Al-Ma'mûn dit : "Et comment a-t-Il voulu la lignée sans la communauté ?" Al-Ridâ, paix sur lui, répondit : "S'Il avait voulu la communauté, elle serait toute entière au paradis, car Allah, exalté soit-Il, a dit : (Parmi eux, il en est qui sont injustes envers eux-mêmes, d'autres qui suivent une voie moyenne, et d'autres qui, par la permission d'Allah, devancent les autres dans les bonnes actions. Tel est le grand mérite). Puis Il les a tous réunis au paradis, disant : (Les jardins d'Éden où ils entreront, parés de bracelets d'or et de perles, et leurs vêtements y seront de soie). Ainsi, l'héritage est pour la pure lignée, non pour les autres." Al-Ma'mûn dit : "Qui est la pure lignée ?" Al-Ridâ, paix sur lui, répondit : "Ceux qu'Allah a décrits dans Son Livre, disant : (Allah ne veut que vous débarrasser de toute souillure, ô gens de la maison, et vous purifier pleinement). Et ce sont ceux dont le Messager d'Allah, paix et salut soient sur lui et sa famille, a dit : (Je vous laisse parmi vous deux choses précieuses : le Livre d'Allah et ma lignée, ma famille. Sachez qu'ils ne se sépareront jamais jusqu'à ce qu'ils me rejoignent au bassin. Voyez comment vous me succédez en ce qui les concerne. Ô gens, ne les instruisez pas, car ils sont plus savants que vous)." Les savants dirent : "Informe-nous, ô Abû al-Hasan, de la lignée ; sont-ils la famille ou autre que la famille ?" Al-Ridâ, paix sur lui, répondit : "Ils sont la famille." Les savants dirent : "Voici le Messager d'Allah dont on rapporte qu'il a dit : (Ma communauté est ma famille). Et ses compagnons disent, selon un hadith bien connu qu'on ne peut nier : (La famille de Muhammad est sa communauté)." Abû al-Hasan, paix sur lui, dit : "Informez-moi ; la charité est-elle interdite à la famille ?" Ils dirent : "Oui." Il dit : "Est-elle interdite à la communauté ?" Ils dirent : "Non." Il dit : "C'est la différence entre la famille et la communauté. Malheur à vous ! Où allez-vous ? Avez-vous tourné le dos au rappel ou êtes-vous des gens prodigues ? Ne savez-vous pas que l'héritage et la pureté sont réservés aux élus guidés, non aux autres ?" Ils dirent : "Et d'où, ô Abû al-Hasan ?" Il dit : "De la parole d'Allah, exalté soit-Il : (Et Nous avons envoyé Noé et Abraham, et Nous avons placé dans leur descendance la prophétie et le Livre. Parmi eux, certains sont bien guidés, mais beaucoup d'entre eux sont pervers). Ainsi, l'héritage de la prophétie et du Livre est pour les bien guidés, non pour les pervers. Ne savez-vous pas que lorsque Noé, paix sur lui, demanda à son Seigneur : (Seigneur, mon fils est de ma famille, et Ta promesse est vérité, et Tu es le plus juste des juges), car Allah, exalté soit-Il, lui avait promis de le sauver,