Diverses traditions de al-Ridha (as)

30-2 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), “A group of As-Sadiq’s friends were sitting around the Imam (s) one night, when the moon was shining and the stars were bright. They said, ‘O Son of the Prophet of God! How brilliant is the sky and how bright the stars are?’ As-Sadiq (s) said, ‘That is what you say. However, the four agent angels Gabriel, Michael, Israfil and the Angel of Death lookthat is shining from you which is much brighter than that of these stars. They say the same thing about you that you just said about the stars: How good is the brightness of these believers!’”

Un groupe des intimes de l'Imam Ṣādiq (que la paix soit sur lui) était assis en sa présence lors d'une nuit claire et éclairée. Ils lui dirent : "Ô fils du Messager d'Allah, comme le ciel est beau et les étoiles et les astres lumineux !" L'Imam Ṣādiq (que la paix soit sur lui) répondit : "Vous dites cela, alors que les quatre grands anges, Gabriel, Michel, Isrāfīl et l'Ange de la Mort (que la paix soit sur eux), regardent vers la terre et vous voient, ainsi que vos frères, aux confins de la terre, et votre lumière atteint les cieux, et leur lumière est plus belle que celle de ces astres. Et ils disent : 'Comme les lumières de ces croyants sont belles !'"

30-3 According to the same documentation, it has been narrated on the authority of Al-Ridha (s) on the authority of his father Musa ibn Ja’far (s), “A man went to see As-Sadiq (s) and said, ‘I am fed up with this world and ask God for my death.’ The Imam (s) told him, ‘It is better that you ask God to live so that you can obey Him. It is better for you to live and obey God, than to die and have neither disobeyed or obeyed God.’”

Un homme est venu voir l'Imam Sadiq (que la paix soit sur lui) et lui a dit : "J'ai eu assez de ce monde et je souhaite la mort pour moi-même." L'Imam lui a répondu : "Souhaite la vie pour obéir, pas pour désobéir, car vivre pour obéir est meilleur pour toi que de mourir sans désobéir ni obéir."

30-4 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s) that As-Sadiq (s) said, “There are times when one’s sins create a distance between a servant (i.e. a person) and Paradise equal from here to the Throne (of God). However, it may be that he repents of his many sins and cries, fearing the Honorable the Exalted God so much that the distance between him and Paradise becomes less than the distance between the eyelids and the black part of the eyes.”

"Certes, un homme peut se trouver plus proche du Paradis que ne l'est la distance entre le ciel et la terre, à cause de la multitude de ses péchés. Mais il ne lui manque que de pleurer par crainte d'Allah, regrettant ses péchés, jusqu'à ce qu'il soit plus proche de lui que sa paupière de son globe oculaire."

30-5 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), “As-Sadiq (s) was asked about the plague. The Imam (s) said, ‘It is God’s punishment for some people and His Mercy upon others.’ They asked, ‘How could Punishment be Mercy?’ The Imam (s) said, ‘Don’t you know that the Fire of Hell is Punishment for the atheists but is God’s Mercy upon the Guardians of Hell.’”

On demanda à l'Imam aṣ-Ṣādiq (que la paix soit sur lui) de parler de la peste, il répondit : "Le châtiment d'Allah pour certains et une miséricorde pour d'autres." Ils dirent : "Comment la miséricorde peut-elle être un châtiment ?" Il dit : "Ne savez-vous pas que les flammes de l'Enfer sont un châtiment pour les mécréants, mais qu'elles sont aussi une miséricorde pour eux, car les trésors de l'Enfer les accompagnent, ce qui est une miséricorde pour eux."

30-6 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s) that As-Sadiq (s) said, “There are many who laugh having fun, but will cry a lot on the Resurrection Day. There are many who cry due to fear for the sins they have committed, and will be laughing a lot on the Resurrection Day and in Paradise.”

Combien de ceux dont le rire était fréquent, divertissant, pleureront abondamment le Jour de la Résurrection, et combien de ceux dont les pleurs étaient abondants par crainte de leur péché, seront ravis le Jour de la Résurrection dans le Paradis avec joie et rire.

30-7 According to the same documentation, it has been narrated on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), “One day As-Sadiq Ja’far ibn Muhammad (s) asked about one of those who used to attend the gatherings. They told him that he was ill. Then the Imam (s) went to visit him and sat down near his head. TheImam (s) found him to be very upset and told him, ‘Be optimistic about the Sublime God.’ The man said, ‘I am optimistic about God, but I am sorry for my daughters. Nothing but thinking about them has made me ill.’ As-Sadiq (s) said, ‘Rely on the same One you hope to increase your good deeds, and eliminate your evil deeds so as to improve the affairs of your daughters. Don’t you know about the following which God’s Prophet (s) has said? Once I passed by the last Christ’s-thorn, I arrived at its branches. I saw that the fruits were hanging down like the breast. Milk was dripping down from some of them, and honey from others. Oil was dripping down from some and white flour, vegetables were dripping down from others. All these were dripping down towards the Earth. I was thinking about for whom all these things were dripping down from those breasts. Gabriel was not with me at that moment, since I had passed by his position. At once I heard a sound and my Lord - the Honorable the Exalted said, ‘O Muhammad! I have planted this shrub here at the highest point to feed the boys and girls of your nation. Tell the fathers of the girls: Do not worry about them getting poor. I will provide their sustenance just as I have created them.’”

[Traduction du contenu principal du hadith]

30-8 According to the same documentation, on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s) that As-Sadiq (s) wrote a letter to someone and advised him as follows, “If you wish your deeds to have a good ending - so that when you die you have done the best you can - honor God’s right and do not use His Blessings in disobeying Him, and do not be too proud, since God is patient with you. Honor whomever you find who honors us, and respect whoever claims to like us. Then there will be no responsibility upon you, whether that is said honestly or it is a lie. You will benefit from your intentions, and they will be responsible for their lies.”

[Traduction du contenu principal du hadith]

30-9 According to the same documentation, on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), “As-Sadiq (s) was traveling along with a group of people who were carrying some valuable goods for trade. They were informed that there were armed robbers along the road who would steal all their goods. The travelers all became afraid. As-Sadiq (s) asked them, ‘What is wrong with you?’ They said, ‘We have goods which the robbers may steal. Will you keep them for us? It may happen that when the robbers see that they are your goods, they will not take them away.’ The Imam (s) said, ‘How do you know? They maybe after no one but me. This way you will be the cause of my death’ They said, ‘Then what should we do? Should we bury the goods?’ The Imam (s) said, ‘That is even worse. It may be that a stranger finds them and takes them away, or you may never be able to find them again.’ They said, ‘Then please guide us as to what we must do.’ The Imam (s) said, ‘Entrust your goods to someone to guard the goods, increase them and make each portion of them greater than all that is in the world and return them to you with all the profit when you really need them.’ They asked, ‘To whom?’ The Imam (s) said, ‘To the Lord of the Two Worlds.’ They asked, ‘How can we entrust the goods to Him?’ The Imam (s) said, ‘Give charity to the poor Muslims.’ They said, ‘But there are no poor Muslims here.’ The Imam (s) said, ‘Decide to give one-third in charity so that God protects the rest of your goods and guards you against what you are afraid of.’ They said, ‘We accept. We pledge to do so.’ The Imam (s) said, ‘Now you are under the protection of God. Move ahead.’ They moved ahead until they saw the flags of the highway robbers. They got scared. As-Sadiq (s) asked them, ‘Why are you scared? You are under the protection of the Honorable the Exalted God.’ The armed robbers rode up to them, got off their horses and came up to Imam As-Sadiq (s).They kissed his hands and said, ‘We dreamt of God’s Prophet (s) last night. He ordered us to introduce ourselves to you and be at your service. Now we will accompany you and guard you and the caravan until you safely reach your destination.’ As-Sadiq (s) said, ‘We do not need you. He who protected us against you will guard us against other enemies.’ They finished their trip safely and donated one-third of the goods in charity. Their business boomed, and they earned a lot of profit such that each Dirham they had invested was returned to them tenfold. They told themselves, ‘How greatly was the blessedness of As-Sadiq (s)!’ Then the Imam (s) told them, ‘Now you have realized how profitable it is to make deals with the Honorable the Exalted God. Therefore continue doing that.’”

Le Véridique (que la paix soit sur lui) était en chemin avec un groupe de personnes ayant des biens avec eux. On leur mentionna qu'il y avait des brigands sur la route qui attaquaient les gens. Leurs cœurs se remplirent de peur. Le Véridique leur dit : "Qu'avez-vous ?" Ils répondirent : "Nous avons des biens et nous craignons qu'ils ne nous soient pris." Il dit alors : "Les prendriez-vous si on vous les demandait ? Peut-être se détourneraient-ils s'ils savaient qu'ils sont à vous." Ils dirent : "Comment les cacher alors ?" Il dit : "Cela les exposerait davantage, peut-être qu'un événement imprévu surviendrait et les prendrait, ou peut-être que vous ne les retrouveriez pas ensuite." Ils demandèrent : "Comment devrions-nous les cacher ?" Il répondit : "Confiez-les à quelqu'un qui les protégera, les défendra, les fera fructifier, et fera en sorte que chaque unité parmi eux soit plus précieuse que le monde entier. Ensuite, il vous les rendra et les mettra à votre disposition au moment où vous en aurez le plus besoin." Ils demandèrent : "Qui est cette personne ?" Il dit : "C'est le Seigneur des mondes." Ils demandèrent : "Comment devrions-nous les lui confier ?" Il dit : "Faites-en l'aumône aux faibles parmi les musulmans." Ils dirent : "Comment trouver des faibles en notre présence ?" Il dit : "Décidez de donner un tiers pour que Dieu protège le reste. Qui craignez-vous ?" Ils répondirent : "Nous avons décidé." Il dit : "Alors, vous êtes sous la protection de Dieu, allez-y." Ils partirent et virent les brigands, ils eurent peur. Le Véridique (que la paix soit sur lui) dit : "Pourquoi avez-vous peur alors que vous êtes sous la protection de Dieu Tout-Puissant ?" Les brigands s'éloignèrent et leur remirent les biens. Ils donnèrent un tiers en aumône et furent bénis dans leurs affaires. Ils réalisèrent un profit dix fois supérieur pour chaque dirham. Ils dirent : "Quelle immense bénédiction que celle du Véridique (que la paix soit sur lui) !" Il dit : "Vous avez connu la bénédiction dans les affaires avec Dieu, alors persévérez dans cette voie."

30-10 According to the same documentation, on the authority of Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s) it is narrated that As-Sadiq (s) saw a man who was wailing over the death of his child. The Imam (s) said, “O the one who is crying over the minor calamity and is neglecting the major calamity! Had you prepared yourself for the loss of your child, it would not have been so difficult for you. Thus not being prepared is a calamity that is greater than the loss of your child.”

Al-Sādiq (que la paix soit sur lui) a vu un homme très affligé par la perte de son enfant. Il lui dit : "Ô toi, tu es affligé par un malheur mineur et tu négliges le plus grand malheur. Si tu étais préparé pour ce qui est arrivé à ton enfant, ton affliction aurait été moindre que ton affliction pour ton impréparation."

30-11 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Sinan, on the authority of Al-Ridha Ali ibn Musa (s), “In the Name of God the Beneficent, the Merciful. The Glorified God’s Name is closer than the black part of the eye is to its white part.” Al-Ridha (s) also said, “Whenever my father (s) left the house he (s) said, “In the Name of God the Beneficent, the Merciful. I left home using God’s Strength and Power, and not by my own strength and power. O Lord! I am seeking sustenance provided by Thee. Then please grant it to me along with health.”

Il a dit: "Certes, 'Au nom de Dieu, le Tout Miséricordieux, le Très Miséricordieux' est plus proche du plus grand nom de Dieu que le blanc de l'œil de son noir. Mon père, que la paix soit sur lui, quand il sortait de sa maison, disait: 'Au nom de Dieu, le Tout Miséricordieux, le Très Miséricordieux, je sors avec la puissance de Dieu, non avec ma propre puissance, mais avec Ta puissance, ô mon Seigneur, cherchant Ta subsistance, alors accorde-la-moi dans la santé'."

30-12 Ali ibn Ibrahim ibn Hashem - may God be pleased with him - narrated that his father quoted on the authority of his grandfather Ibrahim ibn Hashem, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, “Al-Ridha (s) narrated that his father (s) quoted on the authority of his father (s) that the first verse which was revealed was, ‘In the Name of Allah, Most Gracious, Most Merciful. Proclaim! (or read!) in the Name of thy Lord and Cherisher, Who created’ and the last verse that was revealed was, ‘When comes the Help of Allah, and Victory.’”

J'ai entendu mon père rapporter de son père (que la paix soit sur lui) que la première sourate révélée était "Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux" et que la dernière sourate révélée était "Lorsque vient le secours d'Allah et la victoire".

30-13 In the (Arabic) month of Rajab of the year 339 A.H. (950 A.D.) in Qum Hamza ibn Muhammad ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn Al-Hussein ibn Ali ibn Abi Talib (s) in narrated that his father quoted Yasir - the servant, on the authority of Abil Hassan Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of Al-Hussein ibn Ali (s) that God’s Prophet (s) told Ali (s), “O Ali! You are the Proof of God. You are the Gate to God. You are the Road to God. You are the Great Tidings. You are the Straight Path. You are the Supreme Example. O Ali! You are the Leader of the Muslims. You are the Commander of the Faithful. You are the Best of the Trustees. You are the Master of the Companions. You are the greatest one who distinguishes truth from falsehood. You are the Greatest Companion. O Ali! You are my Caliph ruling over my nation. You are the one to pay back my debts. You are the one to fulfill my promises. O Ali! You are the oppressed one after me. O Ali! You are the one to be abandoned after me. O Ali! You are the one who will be forsaken after me. I hold the Sublime God and all who are present aswitnesses that your party is mine, and my party is that of God’s. Moreover, the party of your enemies is the party of Satan.”

Mon père m'a informé de la part de Yasir le serviteur, de la part d'Abu al-Hasan Ali ibn Musa al-Rida (que la paix soit sur lui), de la part de son père, de la part de ses ancêtres, de la part de Husayn ibn Ali (que la paix soit sur lui) qui a dit : Le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui) a dit à Ali : "Ô Ali, tu es l'argument d'Allah, tu es la porte d'Allah, tu es le chemin vers Allah, tu es la grande nouvelle, tu es la voie droite, tu es le plus haut exemple. Ô Ali, tu es l'Imam des musulmans, le Commandeur des croyants, le meilleur des successeurs, le chef des véridiques. Ô Ali, tu es le plus grand discriminant, tu es le plus grand véridique. Ô Ali, tu es mon successeur parmi ma communauté, tu es le juge de ma religion, tu accomplis mes obligations. Ô Ali, tu seras opprimé après moi, tu seras abandonné après moi. Je prends Allah à témoin ainsi que quiconque de ma communauté est présent que ton parti est mon parti, mon parti est le parti d'Allah, et que le parti de tes ennemis est le parti de Satan."

30-14 (The author of the book narrated) my father - may God be pleased with him - narrated that Abdullah ibn Ja’far ibn Jami’a al-Hemyari quoted on the authority of Ahmad ibn Hilal al-Abrata’ee that Al-Hassan ibn Mahboob said, “Abil Hassan Al-Ridha (s) told me, ‘There will be a terrible sedition which will cause the cessation of any family ties and friendships. That will be when the Shiites lose my third descendant. At that time all the residents of the heavens and the Earth will cry, and all the fervent men and women plus all the sad people will shed tears.’ The Imam (s) then added, ‘May my father and mother be the ransom for him who has the same name as my grandfather and is similar to Moses - the son of Imran (s). He will be covered with brilliant coverings from which the light of bright holy rays will radiate. There will be many fervent women and sad men thirsty for that delicious water! It is as if I can see them completely hopeless of finding him, when a voice from afar will be heard as if it is from nearby. It will say, ‘He is the Mercy upon the believers and the Chastisement upon the atheists.’”

Il m'a dit: "Il y aura inévitablement une épreuve terrible à Samaa' Sailem, où chaque ventre sera déchiré et chaque femme enceinte avortera, et cela se produira lorsque ma descendance en sera à son troisième manquant. Le ciel pleurera, la terre et chaque créature pleureront, tous seront attristés et anxieux. Ensuite, il a dit: Par mon père et ma mère, mon grand-père et moi-même sommes semblables à Moïse fils d'Imran, sur lui la paix, avec des poches de lumière brillant de l'éclat de Jérusalem. Combien de croyantes et de croyants seront en deuil et perplexes lors de la perte de l'eau de la source, comme si j'étais désespéré pour eux, ils appelleront à l'aide, leur voix sera entendue de loin comme elle l'est de près, ce sera une miséricorde pour les croyants et un châtiment pour les mécréants."

30-15 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Washsha’, “I heard Al-Ridha (s) say, ‘The state in which a servant (i.e. a person) is closest to the Honorable the Exalted God is when he is prostrating. This is what the Blessed the Sublime God said, ‘…But bow down in adoration, and bring thyself the closer (to God)! ’”

"L'esclave est le plus proche de Dieu, le Puissant et Majestueux, lorsqu'il est en prosternation", et c'est ce qu'a dit le Très-Haut (et prosternez-vous et approchez-vous).

30-16 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Al-Hussein ibn Abil Khattab, on the authority of Muhammad ibn al-Fodhayl that Abil Hassan Al-Ridha (s) said, “Praying is the best means to approach God for any pious person.”

"La prière est le sacrifice de tout homme pieux."

30-17 (The author of the book narrated) my father - may God be pleased with him - Sa’d ibn Abdullah and Ahmad ibn Muhammad ibn Yahya al-Attar narrated that Ahmad ibn Muhammad ibn Isa quoted on the authority of al-Hajjal, on the authority of Soleiman al-Ja’fari that Al-Ridha (s) said, “I was prostrating when a strong wind started to blow. All the people there went to find a corner to hide in, but I just remainedstubbornly in my position of prostration in worship of my Lord - the Honorable the Exalted - until the wind stopped.”

Un vent est venu alors que j'étais en prosternation, et chaque personne cherchait un abri, tandis que moi, en prosternation, je m'efforçais dans ma supplication à mon Seigneur, exalté et glorifié, jusqu'à ce que la tempête se calme.

30-18 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I saw Abul Hassan Al-Ridha (s) when he was prostrating in prayer. He (s) slowly moved one of three fingers one after the other as if he was counting the number of glorifications recited. Then he raised his head. I also saw him bowing down in prayer. The duration of his bowing down was shorter than that of anyone else I had ever seen before. He also kept his two hands a little way away from his body while bowing down.”

J'ai vu Abu al-Hasan (paix soit sur lui) lorsqu'il se prosternait, il bougeait trois doigts de sa main, un par un, légèrement comme s'il comptait le dhikr, puis il relevait la tête. Et je l'ai vu s'incliner plus bas que toute personne que j'ai vue s'incliner, lorsqu'il s'inclinait, il écartait ses mains.

30-19 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Washsha’ that he had heard Abil Hassan Al-Ridha (s) say, “Whenever a servant (i.e. a person) falls asleep while he is prostrating, the Honorable the Exalted God will tell the angels: Look at My servant! I took away his soul while he was obeying Me.”

Quand un serviteur s'endort en étant en prosternation, Allah, Le Puissant et Majestueux, dit aux anges: "Regardez mon serviteur, j'ai pris son âme alors qu'il était en train de m'obéir".

30-20 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti, “I saw the following in a letter by Abil Hassan Al-Ridha (s) written to his son Abi Ja’far, ‘O Aba Ja’far! I have heard that when you mount your horse and want to go out, the servants take you out of the small door so that no one can benefit from your presence. I want you to use only the large door, and carry bags of coins so that you can give some to anyone who asks you for anything. If any of your relatives asks you for help, give them no less than fifty Dinars. You can decide for yourself if you want to give more. If any of your aunt’s daughters ask you for help, give them no less than twenty-five Dinars. You can decide for yourself if you want to give more. I want you to be raised in rank by God. Give in charity and do not fear about getting poor.’”

Contenu principal du hadith.

30-21 Abu Ali Ahmad ibn Abi Ja’far al-Bayhaqi narrated that Abu Ali Ahmad ibn Abi ibn Jibra’eel al-Gorgani al-Bazzaz quoted Isma’il ibnAbi Abdullah Abu Amr al-Qattan, on the authority of Ahmad ibn Abdullah ibn Aamir al-Ta’ee in Baghdad at the Saqril Sokari Gate near the Abil Zanj Bridge, on the authority of Abu Ahmad ibn Soleiman al-Ta’ee, on the authority of Ali ibn Musa Al-Ridha (s) in Medina in the year 194 A.H. (809 A.D.), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s) that God’s Prophet (s) said, “My daughter (the Blessed Lady) Fatima (s) will be resurrected on the Resurrection Day with a shirt stained with blood, will grab onto one of the pillars of the Throne and say, ‘O the Judge of the judges! Judge between me and the murderers of my son.’ Ali ibn Abi Talib (s) also said that God’s Prophet (s) said, ‘I swear by the Lord of the Kaaba that God will rule in favor of my daughter Fatima (s).’”

Ma fille Fatima sera ressuscitée le Jour du Jugement, portant des vêtements teints de sang, suspendus à l'une des colonnes du Trône, disant: 'Ô Juge des juges, juge entre moi et le meurtrier de mon fils.' Le Messager d'Allah jugera en faveur de ma fille Fatima et du Seigneur de la Kaaba.

30-22 Abu Asad Abdus-Samad ibn Abdush-Shahid Al-Ansari - may God be pleased with him - narrated in Samarqand that his father quoted on the authority of Ahmad ibn Ishaq al-Alawi al-Mousawi, on the authority of his father, on the authority of his uncle Al-Hassan ibn Ishaq, “I heard my uncle Ali ibn Musa Al-Ridha (s) narrate on the authority of his father (s), on the authority of his grandfather (s), on the authority of the Commander of the Faithful (s) that God’s Prophet (s) said, ‘Anyone who adopts a religion without hearing what he must hear would be condemned to destruction by God. Whoever adopts a religion through means other than what the Honorable the Exalted God has provided for His creatures, is a polytheist. The trustworthy means to adopt a religion is to follow the Blessed the Sublime God’s revelations to Muhammad (s).”

Celui qui juge sans avoir entendu, Allah le soumettra à la déviation jusqu'à sa perte, et celui qui juge en se basant sur une audition autre que la porte qu'Allah a ouverte pour Ses créatures, alors il est associateur, et la porte sûre pour la réception de la révélation d'Allah, le Béni et Très-Haut, est Muhammad.

30-23 Abul Hassan Muhammad ibn Ibrahim ibn Ishaq - may God be pleased with him - narrated that Abu Sa’eed al-Nasavi quoted on the authority of Ibrahim ibn Muhammad ibn Harun, on the authority of Ahmad ibn Abul Fadhl al-Balkhi, on the authority of his uncle Yahya ibn Sa’eed al-Balkhi, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn AbiTalib (s), “Once I was walking with the Prophet (s) in the lanes of Medina, when we ran into a tall, broad-shouldered, old man with a long beard. He greeted the Prophet (s) and expressed his respect. He then looked at me and said, ‘O the fourth of the vicegerents! Greetings, God’s Mercy and Blessings be upon you!’ He then looked at the Prophet (s) and said, ‘O Prophet of God! Is that not so?’ God’s Prophet (s) said, ‘Yes.’ Then he left. I asked God’s Prophet (s), ‘O Prophet of God! What is it that this old man said and you acknowledged?’ The Prophet (s) said, ‘You are what he referred to. Praise be to God. Indeed the Honorable the Exalted God has said the following in His Book, ‘I will create a vicegerent on earth…’ The vicegerent that God established on the Earth was Adam (s). God also said, ‘O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice)...’ Thus David was the second vicegerent. The Honorable the Exalted God said that Moses told his brother Aaron, ‘…Act for me amongst my people: Do right…’ It was Aaron who became the vicegerent of Moses (s) amongst the people. Thus Aaron was the third vicegerent. The Honorable the Exalted God said, ‘And an announcement from God and His Apostle, to the people (assembled) on the day of the Great Pilgrimage...’ It was you who announced this verse on behalf of God and His Messenger. You are my Trustee, my Vizier. You are the one to pay back my debts and to fulfill my promises. Your position relative to me is the same as that of Aaron’s position relative to Moses (s), with the only difference that there will be no Prophets after me. Thus you are the fourth vicegerent just as the old man who greeted you has said. Do you know who he was?’ I said, ‘No.’ The Prophet (s) said, ‘Know that he was your brother al-Khizr (s).’

Alors que je marchais avec le Prophète, que la paix soit sur lui et sa famille, sur certaines routes de Médine, nous avons rencontré un vieil homme grand avec une barbe abondante, s'étendant entre ses épaules. Il salua le Prophète, que la paix soit sur lui et sa famille, et lui souhaita la bienvenue. Puis il se tourna vers moi et dit: "Que la paix soit sur toi, ô quatrième des califes, que la miséricorde et les bénédictions d'Allah soient sur toi. N'est-ce pas ainsi, ô Messager d'Allah?" Le Messager d'Allah, que la paix soit sur lui et sa famille, répondit: "Oui." Puis il partit. Je demandai: "Ô Messager d'Allah, qui était cet homme qui t'a salué et que tu as confirmé?" Il répondit: "C'était toi. Louange à Allah, certes Allah a dit dans Son Livre: 'Je vais établir un vicaire sur terre', et le vicaire établi sur terre est Adam, que la paix soit sur lui. Et Allah a dit: 'Ô David, Nous t'avons établi vicaire sur terre, alors juge parmi les gens avec vérité', donc il est le deuxième. Et Allah a dit dans un récit sur Moïse, que la paix soit sur lui, quand il dit à Aaron: 'Remplace-moi parmi mon peuple et agis avec droiture', donc c'était Aaron quand Moïse l'a établi comme vicaire parmi son peuple, et il est le troisième. Et Allah a dit: 'Et une proclamation d'Allah et de Son Messager aux gens le jour du Grand Pèlerinage', donc tu étais celui qui transmettait le message d'Allah et de Son Messager aux gens. Tu étais mon successeur, mon ministre, mon juge en matière religieuse, celui qui exécute mes ordres, et tu es de moi comme Aaron était de Moïse, sauf qu'il n'y aura pas de prophète après moi. Tu es le quatrième des califes, comme le vieil homme t'a salué. Ne sais-tu pas qui était-il?" J'ai répondu: "Non." Il a dit: "C'était ton frère Al-Khidr, que la paix soit sur lui. Sache-le."

30-24 Ali ibn Abdullah al-Warraq - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority of Sahl ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Muhammad ibn Ali Al-Ridha (as), on the authority of his father Al-Ridha (as), on the authority of his father Musa ibn Ja’far (as), on the authority of his father Ja’far ibn Muhammad (as), on the authority of his father Muhammad ibn Ali (as), on the authority of Ali ibn Al-Hussein (as), on the authority of his father Al-Hussein ibn Ali (as), on the authority of his father the Commander of the Faithful Ali ibn Abi Talib (as) who said, “Fatima (sa) and I went to see God’s Prophet (sw) and saw that the Prophet (sw) was crying hard. I said, ‘May my father and mother be your ransom! Why are you crying so hard?’ The Prophet (sw) said, ‘O Ali! On the night I was taken for Ascension to the heavens, I saw women from my nation who were being seriously tortured. That was really hard on me. Now I am crying due to the severity of their punishment which I saw with my own eyes then. There was a woman in Hell hung up by her hair. Her brain was boiling. I saw another woman who was hung up by her tongue and fire was being poured into her throat. I saw another woman who was hung up by her breasts. I saw another one who was eating her own flesh, while there was blazing fire beneath her. I saw another woman whose hands and feet were in chains and snakes and scorpions were all over her. I saw another woman who was deaf, dumb and blind. She was in a coffin filled with fire and her brain was flowing out of her nose. All her body was torn into pieces due to leprosy. I saw another woman hung up by her feet in a fire furnace. I saw another woman whose flesh was being cut from the front and the back by scissors made of fire. I saw another woman whose face and hands were on fire while she was eating her own intestines. I saw another woman whose head was like the head of a pig and her body was like the body of a donkey. She was being punished by receiving thousands of forms of torture. I saw another woman who looked like a dog. Fire entered her from the back and left her mouth. The angels were beating her on the head and the body with fire clubs.’ (The Blessed Lady) Fatima (sa) asked, ‘O my beloved! O the sight of my eyes! Tell me, what had they done and what were their characteristics for which they deserved such punishments?’ The Prophet (sw) said, ‘The woman who was hung up by the hair was one who did not cover up her hair from unfamiliar men. The woman hung up by the tongue was one who used to hurt her husband’s (feelings) with her tongue. The woman hung up by her breasts was a married woman who refused to sleep with her husband. The woman hung up in Hell by her feet was one who left the house without her husband’s permission. The woman who ate her own flesh was one who made herself up for unfamiliar men. The woman whose hands and feet were chained up, and snakes and scorpions covered her up was a woman who did not perform her ablutions properly, did not clean the impurities from her clothes, did not perform the major ritual ablutions after intercourse and menstruation. She did not purify herself and did not pay any attention to her prayers. The woman who was deaf, dumb and blind was a woman who got pregnant by a man other than her husband, and associated the child with her own husband. The woman whose flesh was being cut by scissors made of fire was a woman who submitted herself to unfamiliar men. The woman whose face and head was covered by fire and was eating her own intestines was a female pimp. The woman whose head was like that of a pig and whose body was like that of a donkey was one who spread false rumors. The woman whose face was like that of a dog and fire entered her from the back and left her mouth was a jealous singer.” The Prophet (sw) then said, “Woe be to a woman who makes her husband angry! Blessed be a woman who pleases her husband.”

Je suis entré avec Fatima chez le Messager d'Allah (que la paix soit sur lui) et je l'ai trouvé pleurant abondamment. Je lui ai demandé : "Ô Messager d'Allah, que t'arrive-t-il pour pleurer ainsi ?" Il a répondu : "Ô Ali, la nuit où j'ai été emmené en voyage nocturne vers les cieux, j'ai vu des femmes de ma communauté subir un châtiment sévère. J'ai été bouleversé par ce que j'ai vu de l'intensité de leur tourment. J'ai vu une femme suspendue par ses cheveux, son cerveau bouillant dans son crâne. J'ai vu une autre femme suspendue par sa langue, de l'eau bouillante lui étant versée dans la gorge. J'ai vu une femme suspendue par ses seins, une autre dévorant sa propre chair, le feu allumé sous elle. J'ai vu une femme dont les jambes étaient attachées à ses mains, les serpents et les scorpions lui étant soumis. J'ai vu une femme sourde, muette et aveugle, enfermée dans un cercueil de feu, son cerveau sortant de son crâne, son corps déchiqueté par la lèpre et les ulcères. J'ai vu une femme suspendue par ses pieds dans un fourneau de feu. J'ai vu une femme dont la chair était déchiquetée par des pinces de feu, à l'avant et à l'arrière. J'ai vu une femme dont le visage et les mains brûlaient, elle mangeait ses propres entrailles. J'ai vu une femme avec une tête de porc et un corps d'âne, couverte de mille couleurs de tourment. J'ai vu une femme sous la forme d'un chien, le feu entrant dans son postérieur et en sortant, les anges la frappant avec des marteaux de feu." Fatima (que la paix soit sur elle) a alors demandé : "Ô mon bien-aimé et réconfort de mes yeux, informe-moi de leurs actions et de leurs comportements jusqu'à ce qu'Allah leur inflige ce châtiment." Il a répondu : "Ô ma fille, quant à celle qui était suspendue par ses cheveux, elle ne couvrait pas ses cheveux devant les hommes. Quant à celle qui était suspendue par sa langue, elle blessait son mari. Quant à celle qui était suspendue par ses seins, elle refusait le lit de son mari. Quant à celle qui était suspendue par ses pieds, elle sortait de chez elle sans la permission de son mari. Quant à celle qui mangeait sa propre chair, elle embellissait son corps pour les gens. Quant à celle dont les mains étaient attachées à ses pieds et sur qui les serpents et les scorpions étaient lâchés, elle était impure dans ses ablutions, impure dans ses vêtements, ne se lavait pas de l'impureté du coït et des menstruations, ne se purifiait pas, et négligeait la prière. Quant à celle qui était aveugle, sourde et muette, elle donnait naissance d'une relation illégitime et suspendait l'enfant autour du cou de son mari. Quant à celle qui déchirait sa chair avec des pinces, elle se livrait aux hommes. Quant à celle dont le

30-25 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority of Muhammad ibn Arafat that Abul Hassan Al-Ridha (s) told him, “O Ibn Arafat! In fact, God’s Blessings are like a camel tied up near a river where it rests. The people can gain benefits from it for as long as they treat it well. However, as soon as they mistreat it, it will leave them and they will lose it.”

"Ô fils d'Arafah, les bienfaits sont comme les chameaux bien dressés qui, tant qu'ils sont entre les mains des gens, embellissent leur voisinage. Mais s'ils sont maltraités, ils s'éloignent d'eux."

30-26 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Yasir - the servant - that Abil Hassan Al-Ridha (s) said, “Generous people eat other people’s food so that others eat their food, but stingy people do not eat other people’s food so that others do not eat their food.”

Le généreux mange de la nourriture des gens pour qu'ils mangent de sa nourriture, tandis que l'avare ne mange pas de la nourriture des gens de peur qu'ils ne mangent de sa nourriture.

30-27 Muhammad ibn Ja’far ibn Masroor - may God be pleased with him - narrated that Al-Hussein ibn Muhammad ibn Aamir quoted on the authority of Mo’ala ibn Muhammad al-Basri, on the authority of Al-Hassan ibn Ali al-Washsha’ that he had heard Abul Hassan Al-Ridha (s) say, “A generous person is close to God, close to Paradise, close to the people and distant from the Fire. However, a stingy person is distant from Paradise, distant from the people and close to the Fire.” He also narrated that he had heard Abul Hassan Al-Ridha (s) say, “Generosity is a tree rooted in Paradise with its branches extended out all over this world. Whoever grabs onto one of its branches will go to Paradise.’”

"Le généreux est proche de Dieu, proche du Paradis, proche des gens, tandis que l'avare est éloigné de Dieu, éloigné du Paradis, éloigné des gens. J'ai également entendu dire que la générosité est un arbre au Paradis; quiconque s'y accroche à l'une de ses branches entrera au Paradis."

30-28 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Muhammad ibn Al-Hussein ibn Abil Khattab and Ahmad ibn Muhammad, on the authority of his father, on the authority of Ali ibn Asbat and al-Hajjal that they heard Al-Ridha (s) say, “One of the worshippers from the Children of Israel only worshipped after remaining silent for ten years.”

"L'adorateur parmi les Enfants d'Israël ne pratiquait pas le culte jusqu'à ce qu'il reste silencieux pendant dix ans."

30-29 Abul Hassan Muhammad ibn Al-Qasim - the interpreter - may God be pleased with him - narrated that Yusuf ibn Muhammad ibn Ziyad and Ali ibn Muhammad ibn Say’yar quoted on the authority of their fathers, on the authority of Al-Hassan ibn Ali (s), on the authority of his father Ali ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of his father Al-Ridha Ali ibn Musa (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), “The Commander of the Faithful (s) said the following regarding the Honorable the Exalted God’s words,‘It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.’‘It is He Who hath created for you all things that are on earth…’ so that you think and take heed and attain God’s pleasure in His Paradise and guard yourselves against His Fire. ‘Moreover His design comprehended the heavens…’ that is He created the heavens and arranged them into seven firmaments ‘…for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.’ O Children of Adam! He knows everything. Thus He knows what is best for you.’”

Le Commandeur des Croyants (que la paix soit sur lui) a dit concernant la parole d'Allah, Le Très-Haut : "C'est Lui qui a créé pour vous tout ce qui est sur la terre, puis Il S'est élevé vers le ciel et les a mis en ordre en sept cieux. Et Il est Omniscient sur toute chose. C'est Lui qui a créé pour vous tout ce qui est sur la terre, afin que vous réfléchissiez à cela, que vous vous en rapprochiez pour atteindre Sa satisfaction, et que vous vous en préserviez de Son châtiment par le feu. Puis Il S'est élevé vers le ciel, a pris en charge Sa création et l'a perfectionnée en sept cieux. Et Il est Omniscient sur toute chose. Et en Sa connaissance de toute chose, Il a connu les intérêts, et Il a créé pour vous tout ce qui est sur la terre pour vos intérêts, ô enfants d'Adam."

30-30 Muhammad ibn Ali Majiluwayh, Ahmad ibn Ali ibn Ibrahim ibn Hashem, and Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with them - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, on the authority of Al-Ridha Ali ibn Musa (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of hisfather Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s), “God’s Prophet (s) said, There is a companion and one who distinguishes truth from falsehood for every nation. The one for this nation is Ali ibn Abi Talib. He is the ship of salvation. He is its gate of repentance. He is like its Yosha’, Sham’oon, and Thul-Qarnayn. O people! Ali is God’s vicegerent and my Caliph after me. He is the Commander of the Faithful. He is the best of the Trustees. Whoever fights with him has indeed fought with me. Whoever oppresses him has indeed oppressed me. Whoever overcomes him has indeed overcome me. Whoever does him good has indeed done good to me. Whoever mistreats him has indeed mistreated me. Whoever is his enemy is indeed my enemy. Whoever is his friend is indeed my friend, since he is my brother and Vizier. He has been created from the same essence that I have been created from. He and I are but one and the same light.’”

Pour chaque communauté, il y a un véridique et un distingué. Le véridique de cette communauté et son distingué est Ali ibn Abi Talib. Ali est le navire de son salut et la porte de sa protection. Il est celui qui la guide et l'illumine. Il est celui qui la protège et la défend. Il est le successeur d'Allah et mon successeur auprès de vous après moi. Il est le Commandeur des croyants et le meilleur des héritiers. Celui qui le contredit, me contredit. Celui qui l'offense, m'offense. Celui qui le domine, me domine. Celui qui le soutient, me soutient. C'est parce qu'il est mon frère, mon ministre, et qu'il est créé de ma substance. Lui et moi étions une seule et même lumière.

30-31 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Musa ibn Ja’far ibn Abi Ja’far al-Komondani and Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti that he had heard Abul Hassan Al-Ridha (s) say, “One of the men from the Children of Israel killed one of his relatives. He then took the corpse and put it along the path of one of the noblest of the offspring of Israel and then went and demanded blood money. The Children of Israel told Moses (s), ‘Such and such a tribe has killed so and so. Tell us who has killed the man.’ Then Moses (s) said, ‘Bring me a heifer.’ They said, ‘Makest thou a laughing-stock of us?’ ’ Moses (s) said, ‘God save me from being an ignorant (fool)!’” The Imam (s) added, “Had they brought forth a heifer, things would have ended and the killer would have been found. But they were stern so God was stern with them, ‘They said, Beseech on our behalf Thy Lord to make plain to us what (heifer) it is! He said; ‘He says, ‘The heifer should be neither too old nor too young…’ meaning neither small or large ‘…but of middling age.’ Had they brought forth a heifer, things would have ended and the killer would have been found. But they were stern so God was stern on them, ‘They said, ‘Beseech on our behalf Thy Lord to make plain to us her colour.’ He said, ‘He says, ‘A fawn-coloured heifer, pureand rich in tone, the admiration of beholders!’’ Had they brought forth a heifer, things would have ended and the killer would have been found. But they were stern so God was stern with them, ‘They said, ‘Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if God wills.’ He said, ‘He says, A heifer not trained to till the soil or water the fields; sound and without blemish.’’ They said, ‘Now hast thou brought the truth.’ Then they looked for such a heifer and found one belonging to a young man from the Israelites. However, the young man said, ‘I will not sell it unless you fill its skin with gold for me as the price.” The Children of Israel went to Moses (s) and told him about that. Moses (s) said, “You have no choice but to buy it.” Thus they bought it and took it to Moses (s). Moses (s) ordered that the heifer be slaughtered. Then he (s) ordered that they hit the corpse of the dead person with the heifer’s tail. When they did that the dead man became alive and said, “O Messenger of God! My cousin killed me, not the one who has been accused.” That was how they got to know the murderer. Then God’s Messenger - Moses the son of Imran (s) told one of his companions, “There is an interesting story about this heifer.” The companion asked, “What is it?” Moses (s) said, “One of the young men from the Children of Israel was very kind to his father. Once he bought a small calf and took it home. His father was asleep and the stable key was under his head. The young fellow felt sorry for his father and did not wake him up. He just let the calf go. When his father woke up and heard the story, he admired his son, gave him a cow and told him, ‘Take this heifer instead.’” Moses (s) added, “Thus look and see what the final result of doing good deeds is, and how far a good deed will take its doer.”

"Un homme parmi les Enfants d'Israël a tué l'un de ses proches, puis l'a jeté sur le chemin d'une tribu noble parmi les tribus des Enfants d'Israël. Il est venu ensuite réclamer son sang. Ils dirent à Moïse 'alayhi as-salam: 'La tribu d'Untel a tué Untel, informe-nous de qui l'a tué.' Il dit: 'Apportez-moi une vache.' Ils dirent: 'Est-ce que tu te moques de nous?' Il dit: 'Je cherche refuge auprès d'Allah contre le fait d'être ignorant. S'ils avaient dirigé leur intention vers une vache, ils auraient été satisfaits, mais ils ont insisté, donc Allah a renforcé leur obligation. Ils dirent: 'Demande à ton Seigneur de nous clarifier ce qu'elle est.' Il dit: 'Il dit qu'elle est une vache ni vieille ni jeune, d'un âge moyen, servant d'intermédiaire. S'ils avaient dirigé leur intention vers une vache, ils auraient été satisfaits, mais ils ont insisté, donc Allah a renforcé leur obligation.' Ils dirent: 'Demande à ton Seigneur de nous clarifier sa couleur.' Il dit: 'Il dit qu'elle est jaune, d'un jaune vif, plaisant à ceux qui la regardent. S'ils avaient dirigé leur intention vers une vache, ils auraient été satisfaits, mais ils ont insisté, donc Allah a renforcé leur obligation.' Ils dirent: 'Demande à ton Seigneur de nous clarifier ses caractéristiques.' Il dit: 'Il dit qu'elle est une vache non asservie à labourer la terre ni à arroser les cultures, intacte, sans défaut en elle.' Ils dirent: 'Maintenant tu es venu avec la vérité.' Ils la cherchèrent et la trouvèrent avec un jeune homme des Enfants d'Israël. Il dit: 'Je ne la vendrai que pour le remplissage de son ventre en or.' Ils vinrent à Moïse 'alayhi as-salam et lui dirent cela. Il dit: 'Achetez-la.' Ils l'achetèrent et l'amenèrent. Il ordonna de la sacrifier, puis ordonna de frapper le mort avec une partie de sa carcasse. Quand ils le firent, le mort se leva et dit: 'Ô Messager d'Allah, mon cousin m'a tué injustement sans qu'il soit réclamé pour mon meurtre. Informez-en et faites-le juger.' Certains compagnons de Moïse 'alayhi as-salam dirent: 'Cette vache a une histoire.' Il dit: 'Quelle est-elle?' Ils dirent: 'Un jeune homme des Enfants d'Israël était pieux envers son père. Il a fait un achat puis est revenu vers son père. Il a vu des pièces de monnaie sous sa tête et a détesté le réveiller. Il a abandonné cet achat. Son père se réveilla et il lui raconta. Son père lui dit: 'Tu as bien agi. Prends cette vache, elle est à toi en compensation de ce que tu as perdu.' Il dit alors: 'Regardez la piété qu'il a atteinte avec sa famille.'"

30-32 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of al-Ryan ibn al-Salt, “One day in Khorasan I asked Al-Ridha (s), ‘O my Master! Hisham ibn Ibrahim Al-Abbasi has narrated that you have permitted listening to music.’ Imam Al-Ridha (s) said, ‘That hypocrite has lied. He asked me about this issue and I told him that a man had asked the same thing from Aba Ja’far (Al-Baqir (s)). Aba Ja’far had replied, ‘When God distinguishes between the right and the wrong, which group will one that listens to music fall into?’ The man had replied, ‘In the wrong group.’ Then Aba Ja’far (Al-Baqir (s)) had told him, ‘Then you yourself know the decree.’”

30-33 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Ryan ibn al-Salt that he had heard Al-Ridha (s) say, “All the Prophets which the Honorable the Exalted God sent, forbade wine and confessed that God would do whatever He wills. The Prophets (s) would leave behind ‘al-Kondor (chewing gum) as inheritance (implying that they would leave nothing behind).” Al-Salt also narrated that he had heard Al-Ridha (s) say, “Do not go into a dark house at night, unless you carry a lamp with you.”

Allah, le Très-Haut, n'a envoyé aucun prophète sans interdire le vin, lui confirmer Sa capacité à faire ce qu'Il veut, et que dans Sa création il y ait de la variété. Et j'ai entendu l'Imam (que la paix soit sur lui) dire: N'entre pas la nuit dans une maison sombre sans une lampe.

30-34 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Yasir - the servant, “One of the chiefs of the army asked Abul Hassan Al-Ridha (s) about eating mud. He said that some of his servants eat mud. The Imam (s) got really upset and said, ‘It is forbidden to eat mud, just as it is to eat dead flesh, blood, and pork. Admonish them not to eat mud.’”Ali ibn Ibrahim said, “Yasir narrated that once on a Friday when Al-Ridha (s) was returning from the mosque, he (s) raised up his hands to the heavens and said, “O my God! If my release from this bond is only possible by my death, please expedite it.” The Imam (s) lived sadly until he (s) perished.Yasir said, “They wrote a letter to Al-Ma’mun from Neishaboor stating that a Magus had died and willed that a portion of his wealth be given to the poor and the needy, and the judge in Neishaboor had divided it up among the poor Muslim people as charity. Al-Ma’mun asked Al-Ridha (s), “O my Master! What do you think about this?” Al-Ridha (s) said, “A Magus would not give any charity to the poor Muslims. Write a letter to the judge ordering him to take as much money from the state treasury as he had taken from the inheritance of the Magi and given in charity to the poor Muslims. Then he should give that money to poor Magi in the form of charity.” Ali ibn Ibrahim added, “Yasir and others have narrated a lot of traditions on the authority of Al-Ridha (s), but I have forgotten most of them since a great deal of time has passed by.”

Yasir a rapporté: Al-Rida (que la paix soit sur lui) quand il rentrait du vendredi de la mosquée, couvert de sueur et de poussière, levait les mains et disait: "Ô Allah, si mon soulagement de cette situation est par la mort, hâte-le vers l'Heure." Il est resté triste et préoccupé jusqu'à son décès. Yasir a dit: Il a été écrit de Nishapur à Al-Ma'mun qu'un homme parmi les mages a recommandé, à sa mort, une grande somme d'argent à distribuer aux pauvres et aux nécessiteux. Un juge de Nishapur l'a distribué aux pauvres musulmans. Al-Ma'mun a demandé à al-Rida (que la paix soit sur lui): "Ô mon seigneur, que dites-vous à ce sujet?" Al-Rida (que la paix soit sur lui) a répondu: "Les mages ne font pas de charité aux pauvres musulmans. Écris-lui de donner une somme équivalente des aumônes des musulmans, qu'il puisse donner aux pauvres mages." Ali ibn Ibrahim ibn Hashim a dit: Yasir et d'autres m'ont rapporté de nombreuses traditions du Rida (que la paix soit sur lui) que je n'ai pas mentionnées car je les ai entendues depuis longtemps.

30-35 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Washsha’ ibn Bint Elias, on the authority of Abil Hassan Al-Ridha (s), “If we are in Medina when we see the moon indicating the arrival of the (Arabic) month of Dhul-Hajja, we should depart from there in the state of ritual consecration for the Hajj (Al-Kiraan ), since we must enter the state of ritual consecration from the Al-Shajara Mosque. God’s Prophet (s) has established that place as the station for entering ritual consecration for the Hajj (‘Miqat). For those of you who come here from Iraq and see the moon indicating the (Arabic) month of Dhul-Hajja you must perform the ‘Umra (minor) pilgrimage since the station of entering the state of ritual consecration for the Hajj, which God’s Prophet (s) has established for you is in ‘Zat-Irq and other places. That is ahead of you near Medina.”Al-Fadhl (ibn Sahl Thul-Riasatayn) said, “Can I leave the state of ritual consecration for the Hajj now that I have performed my circumambulations around the House (of God) and performed the ‘Tamatu (major) Hajj pilgrimage?” The Imam (s) told him, “Yes.” Muhammad ibn Ja’far expressed this to Sufyan ibn Oyayna and his companions and told them, “So and so has said this.” Sufyan disapproved of what Abul Hassan Al-Ridha (s) had said.The author of this book (Sheikh Sadooq) - may God have Mercy upon him - said, “Sofyan ibn Oyayna has met As-Sadiq (s) and narrated traditions on his (s) authority. He lived until the era of Al-Ridha (s).

Quand le croissant de lune de Dhul-Hijjah est observé et que nous sommes à Médine, nous ne devons nous interdire que le pèlerinage, car nous nous interdisons de l'arbre, celui que le Messager d'Allah, que la prière et la paix d'Allah soient sur lui, a désigné pour vous. Et lorsque vous arrivez d'Irak et que le croissant de lune est observé, vous pouvez accomplir la omra, car devant vous se trouve une variété de choses que le Messager d'Allah, que la prière et la paix d'Allah soient sur lui, a désignées pour vous. Al-Fadl lui dit: "Maintenant, je peux jouir alors que j'ai déjà effectué le tawaf autour de la Kaaba." Il lui répondit: "Oui." Muhammad ibn Ja'far emmena alors Al-Fadl chez Sufyan ibn Uyaynah et les compagnons de Sufyan. Il leur dit: "Untel a dit ceci et cela contre Abou Hassan, que la paix soit sur lui." L'auteur de ce livre, que Dieu lui fasse miséricorde, a dit: "Sufyan ibn Uyaynah rencontra le Véridique, que la paix soit sur lui, et lui rapporta de lui, et vécut jusqu'aux jours de Rida, que la paix soit sur lui."

30-36 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti, “I asked Abil Hassan (s), ‘What did you do last year?’ He (s) said, ‘I performed the Umra (minor) pilgrimage in the (Arabic) month of Rajab, and performed the ‘Tamatu (major) Hajj pilgrimage during the prescribed times for the Hajj. I do this whenever I perform the Umra.’”

J'ai accompli le pèlerinage en Rajab et j'y suis entré en état d'ihram pour le pèlerinage, et c'est ce que je fais chaque fois que je fais le pèlerinage.

30-37 (The author of the book narrated) my father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Abu Sa’eed al-Adami, on the authority of Ahmad ibn Musa ibn Sa’d, “I was with Abil Hassan Al-Ridha (s) during the circumambulations.When we arrived at the Yemeni corner, the Imam (s) stopped, raised his hands up and said, ‘O God! O Master of health! O Creator of health! O Grantor of health! O the Donator of health! O the Benefactor of health! O the One who gives me and all Thy creatures health! O the Beneficent in this world and the Hereafter! O the Merciful of the Two Worlds! Please send Blessings to Muhammad (s) and his Holy Household (s) and grant us health, the continuation of health, and the perfection of health. And grant us gratitude for health in this world and the Hereafter, O the Beneficent, the Merciful.’”

J'étais avec lui en train de faire le tawaf, et quand nous sommes passés près de la pierre angulaire yéménite, il s'est levé, que la paix soit sur lui, a levé ses mains et a dit: "Ô Allah, Ô Gardien de la guérison, Pourvoyeur de la guérison, Celui qui accorde la guérison avec bienveillance, Celui qui gratifie de la guérison, Celui qui préfère la guérison pour moi et pour toute Ta création, Miséricordieux de ce monde et de l'au-delà, et miséricordieux envers eux, accorde Ta bénédiction à Muhammad et à la famille de Muhammad, et accorde-nous la guérison et l'achèvement de la guérison dans la gratitude de la guérison dans ce monde et dans l'au-delà, Ô le plus Miséricordieux des miséricordieux."

30-38 Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Ishaq ibn Ibrahim, on the authority of Moqatil ibn Moqatil, “I saw Abul Hassan Al-Ridha on a Friday at noon while he was in the state of ritual consecration for the Hajj (or wearing ‘Ihram) and performing a phlebotomy at the roadside.”The author of this book (Sheikh Sadooq) - may God have Mercy upon him - said, “There are several conclusions we can draw from this tradition. At first it shows us that performing a phlebotomy on Fridays is fine when needed. What has been stated about its being admonished against apply to when it is not really necessary to do so. The second conclusion we can draw is that a blood-letting can be performed at noon. The third conclusion is that if one is in the state of ritual consecration for the Hajj, he can perform a phlebotomy if needed, but he should not shave the hair in the place where he wants to perform the phlebotomy.”

L'auteur de ce livre, qu'Allah lui fasse miséricorde, a mentionné dans ce hadith plusieurs bénéfices, parmi lesquels: la permission de pratiquer la saignée (al-hijama) un vendredi en cas de nécessité, pour que l'on sache que ce qui a été rapporté comme répulsion à cela ne concerne que la situation de choix; le deuxième bénéfice est la permission de pratiquer la saignée à l'heure de la mi-journée; le troisième bénéfice est qu'il est permis à celui en état d'ihram de se faire saigner s'il est contraint, sans raser l'endroit de la saignée.

30-39 Al-Hakim Abu Muhammad Ja’far ibn Na’eem ibn Shathan - may God be pleased with him - narrated that his uncle Muhammad ibn Shathan quoted on the authority of Fadhl ibn Shathan, “I heard Al-Ridha (s) narrate on the authority of his father, on the authority of his forefathers, on the authority of Ali (s), ‘God’s Prophet (s) performed a phlebotomy even when he was fasting and in the state of ritual consecration for the Hajj.’”The author of this book (Sheikh Sadooq) - may God have Mercy upon him - said, “This tradition is not in contradiction with another tradition quoted on the authority of God’s Prophet (s) which says, ‘Aftar al-Hajim val Mahjoom’ which implies that both those who fast and perform a phlebotomy have entered into my tradition and my nature.”

L'auteur de ce livre, qu'Allah lui fasse miséricorde, a dit: Ce récit n'est pas en contradiction avec le récit selon lequel il a été rapporté de lui (que la paix soit sur lui) qu'il a dit: "Le saigneur et celui qui se fait saigner rompent leur jeûne", car la saignée est une pratique qu'il a recommandée et utilisée, et le sens de sa parole (que la paix soit sur lui): "Le saigneur et celui qui se fait saigner rompent leur jeûne" est qu'ils ont ainsi suivi mes traditions et mes pratiques alimentaires.

30-40 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali ibn Fadhdhal, “I saw Abul Hassan Al-Ridha (s) when he wanted to leave the ‘Umra (minor pilgrimage) and had come to the position at the head of the Prophet’s (s) tomb after the evening prayer. He (s) sent his best to the Prophet (s) and touched the tomb. Then he (s) left, went to a corner and started to say prayers. He (s) touched one of the pillars of the shrine ahead of the pillar that is at the position of the (Prophet’s) head with his left shoulder. Then he (s) said six or eight units of prayers wearing his sandals. The duration of his stay in the positions of bowing down or prostrating was nearly the time required to recite the glorifications of God thrice or more. When Abul Hassan Al-Ridha (s) finished saying the prayers, he (s) fell down in prostration for so long that the pebbles got wet with the moisture from his sweat. Some of his companions have said that the Imam (s) rubbed his face on the ground of the Mosque.”

[Contenu principal du hadith traduit]

30-41 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Musa ibn Umar, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I saw Abil Hassan Al-Ridha (s) in the state of ritual consecration (wearing the ‘Ihram) with a ring on his finger.”

J'ai vu Abu al-Hasan al-Rida, que la paix soit sur lui, en état d'ihram, portant le sceau.

30-42 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Muhammad ibn Ahmad, on the authority of Al-Hassan ibn Ali ibn Kaysan, on the authority of Musa ibn Salam, “When Abul Hassan Al-Ridha (s) performed the ‘Umra (minor) Hajj pilgrimage, he (s) said farewell to the House (of God). He went to the ‘Babul al-Hannatin and stood up in the mosque behind the Kaaba. He raised up his hands to pray and told us, ‘This is the best location in which one can ask God to fulfill his requests. Saying prayers here is worth praying for sixty months or sixty years elsewhere.’ When he approached the door he said, ‘I will leave with the belief that there is no god but Thee.’”

"La meilleure chose pour laquelle on peut avoir besoin de Lui est de prier en ce lieu, cela vaut mieux que de prier ailleurs pendant soixante ans ou un mois." Lorsqu'il est arrivé à la porte, il a dit: "Ô Allah, je sors en attestant qu'il n'y a de divinité que Toi."

30-43 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on theauthority of Ibrahim ibn Hashem, on the authority of Ibrahim ibn Abi Mahmood, “I saw Al-Ridha (s) say farewell to the House (of God). When he wanted to leave the mosque door, he (s) fell into prostration. Then he stood up, faced the Qibla - direction of prayer - and said, ‘O my God! I will return with the belief that there is no god but Thee.’”

"Ô Allah, je me tourne vers Toi en attestant qu'il n'y a de divinité digne d'adoration qu'Allah."

30-44 Al-Hakim Abu Muhammad Ja’far ibn Na’eem ibn Shathan narrated that his uncle Abu Abdullah Muhammad ibn Shathan quoted on the authority of Fadhl ibn Shathan, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I asked Al-Ridha (s) about the proper place to say the ‘Qunut in the ‘Al-Fajr and ‘Al-Watr prayers. He (s) replied, ‘Before bowing down.’ I asked him (s) about beer. He (s) expressed his utmost hatred and dislike of it. I asked him (s) about the decree on wearing clothes with designs while praying. He admonished against wearing clothes with portraits on them. I asked Al-Ridha (s) about the case of an immature girl who was married off to a man by her father, and the father had died before she reached the age of maturity with no intercourse having taken place yet. I asked whether this marriage is still in effect or the girl can reject it. I asked if she does not reject it, does the act of the father in marrying her off suffice or not? The Imam (s) said, “The marrying off of the girl by her father suffices.” The Imam (s) also said, “Abu Ja’far (al-Baqir) (s) said, ‘Nothing will void your ablutions except when something comes out of either of the two exits which God has placed in you.’ I asked the Imam (s) whether we should shorten our prayers in Medina and Mecca. He (s) replied, ‘If you do not decide to stay there for ten days, the prayers should be shortened.’ I asked him whether women should cover themselves in the presence of the eunuchs. He (s) said, ‘They came into the presence of Musa ibn Ja’far’s (s) daughters and the girls did not cover themselves up.’ I asked him (s) whether a maiden who has delivered a child from her master can be without a veil in the presence of unfamiliar men. The Imam (s) said, ‘She must put on a veil.’ I asked him (s) about using silver and gold dishes. He (s) admonished against that. I told him (s), ‘One of the companions said that Musa ibn Ja’far (s) had a mirror whose case was made of silver.’ The Imam (s) said, ‘No. Praise be to God. Its frame was made of silver and I have it now.’ The Imam (s) added, ‘When they circumcised his brother Al-Abbas, a cane or a toy which was coated with ten Dirhams was made for him. Musa ibn Ja’far (s) ordered that it bebroken.’ I asked the Imam (s) about a maiden who has been kissed by her owner. I asked if it is possible that the maiden be permitted for the son of the owner (to marry to). The Imam (s) asked, ‘Did the owner kiss her out of lust?’ I said, ‘Yes.’ Then the Imam (s) said, ‘If he kissed her out of lust, then he has gone all the way and has left nothing.’ The Imam (s) then added without me asking anything, ‘If he has undressed the maiden and looked at her out of lust, then she will be forbidden for both his father and his son.’ I asked, ‘If he looks at all her body?’ The Imam (s) said, ‘Just as he looks at her private parts.’And the Imam (s) was asked about the decree on a young female slave. The Imam (s) said, ‘If he first undresses her naked and looks at her with lust, then she will become forbidden (to marry with) both that man’s father and son.’ I asked, ‘Is that the case if he looks at her body?’ The Imam (s) said, ‘If he looks at her private parts.’ And the Imam (s) was asked about the decree concerning a young female slave who has not yet reached the age of puberty. Does a man have to maintain her for the waiting period? The Imam (s) said, ‘If she has not reached puberty, he must maintain her for one month (to see if she is pregnant or not).’ I asked, ‘Even if the girl is nearly seven years old or a bit older, but she cannot become pregnant?’ The Imam (s) said, ‘She is too young and it is not necessary for him to maintain her for the waiting period (before she is sold off or married off to someone else).’ I asked, ‘What if she is between that age and nine years old?’ The Imam (s) said, ‘Yes. That holds until she is nine years old.’I asked the Imam (s) about the case of a woman who has been drunk and has married a man while she has been drunk. When she regains her consciousness and denies her marriage, and then thinks that the marriage is fine and submits herself to the man. Is this marriage right or is it corrupt since she has married him while she was drunk and the man has no right over her? The Imam (s) said, ‘If she stays with him after regaining her consciousness, then that is a proof that she is pleased with the marriage.’ I asked, ‘Is this marriage suitable for her or not?’ The Imam (s) said, ‘Yes, it is.’I asked the Imam (s) about a maiden owned by two brothers. If both brothers free her, and she is a virgin who has a brother, can any of the two brothers marry her without seeking the permission of her brother? Orshould the marriage take place with the knowledge and consent of her brother? The Imam (s) said, ‘Any one of them can marry her without her brother’s consent.’ I asked, ‘Then he can marry her if he wishes to.’ The Imam (s) said, ‘Yes.’ Then the Imam (s) told me, ‘Have an optimistic viewpoint about God. The Honorable the Exalted God said, ‘I am with My servant’s opinion (I can tell what he thinks). If he is optimistic about Me, then I wish him well and will make his ending a good one. But if he is pessimistic about Me, then I will treat him accordingly.’’The Imam (s) said the following regarding the Immaculate Imams (s), ‘They are the honest knowledgeable ones who have taken their knowledge from God and have learnt it from God’s angels.’ I wrote a letter to the Imam (s) in which I asked, ‘Some people have different views on the permissibility of a tiny kind of fish called ‘Al-Rabaysa. What do you order me to do in that regard.’ The Imam (s) wrote back, ‘Do not worry. It is allowed.’”

Al-Hakim Abu Muhammad Ja'far ibn Nu'aym ibn Shadhan nous a informés, il a dit: Mon oncle Abu Abdullah Muhammad ibn Shadhan m'a informé, il a dit: Al-Fadl ibn Shadhan nous a informés, il a dit: Muhammad ibn Isma'il ibn Baziy' nous a informés, de Ar-Rida (paix soit sur lui) qui a dit: J'ai demandé à Ar-Rida (paix soit sur lui) à propos du Qunut dans la prière de l'aube et du Witr, il a dit: Avant l'inclinaison. J'ai également demandé à propos de boire de l'eau gazeuse, il l'a fortement déconseillé. J'ai demandé à propos de prier en portant un vêtement avec des images, il a désapprouvé ce qui contient des représentations. J'ai demandé à propos d'une jeune fille que son père marie, puis décède alors qu'elle est encore jeune. Ensuite, elle atteint l'âge de la puberté avant que son mari n'ait eu des relations conjugales avec elle. Est-il permis de la marier, ou la décision lui revient-elle? Il a dit: Il est permis à son père de la marier. Et il a dit: Abu Ja'far a dit: Le wudu n'est pas annulé sauf par ce qui sort des parties intimes que Dieu t'a données, ou a dit celles dont Dieu t'a béni. Et je lui ai demandé à propos de prier à La Mecque et Médine, est-ce raccourci ou complet? Il a dit: Raccourcis tant que tu n'as pas l'intention de rester dix jours. Et je lui ai demandé à propos des femmes portant des boucles d'oreilles en argent, il a dit: Elles entraient chez les filles d'Abu Al-Hasan (paix soit sur lui) et elles ne se repentiraient pas. Et je lui ai demandé à propos de la mère de l'enfant si elle peut découvrir sa tête devant des hommes, il a dit: Elle peut le faire. Et je lui ai demandé à propos des ustensiles en or et en argent, il les a désapprouvés. Et je lui ai dit: Certains de nos compagnons ont rapporté qu'il y avait un miroir en argent appartenant à Abu Al-Hasan Musa (paix soit sur lui), il a dit: Non, loué soit Dieu, il avait une bague en argent et elle est en ma possession. Et il a dit: Al-Abbas, c'est-à-dire son frère, lorsqu'il a été excusé, on lui a fabriqué un bâton en argent comme on le fait pour les jeunes garçons, sa canne coûtait environ dix dirhams, Abu Al-Hasan l'a cassée. Et je lui ai demandé à propos d'un homme qui a une esclave avec qui il a des relations intimes, est-ce permis pour son enfant? Il a dit: Avec désir? J'ai dit: Oui. Il a dit: Non, tant qu'il ne laisse rien lorsqu'il l'embrasse avec désir. Ensuite, il a dit: Au départ, s'il la déshabille et la regarde avec désir, cela sera interdit pour son père et son fils. J'ai demandé: Si elle regarde son corps? Il a dit: Si elle regarde ses parties intimes. Et je lui ai demandé à propos de l'âge limite d'une jeune fille où il n'est pas obligatoire pour les hommes de la couvrir, il a dit: Si elle n'a pas atteint l'âge de la puberté, elle doit être couverte pendant un mois. J'ai demandé: Et si elle a sept ans ou environ et ne peut pas concevoir? Il a dit: Elle est encore jeune et cela ne te dérange pas de ne pas la couvrir. J'ai dit: Et entre cela et neuf ans? Il a dit: Oui, neuf ans. Et je lui ai demandé à propos d'une femme qui a été enivrée par du vin, s'est mariée avec un homme pendant son état d'ivresse, puis a repris conscience et a désapprouvé cela, pensant qu'elle devait rester avec lui par piété, est

30-45 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Abdullah al-Mesma’ee, on the authority of Ahmad ibn Al-Hassan al-Maythami, “One day a group of people had gathered around Al-Ridha (s), and were arguing about two opposite traditions on the same subject which had been narrated on the authority of God’s Prophet (s). They asked the Imam (s) about it. He (s) said, ‘In fact, the Honorable the Exalted God has forbidden the forbidden things, has allowed the allowed things, and has made incumbent the incumbent deeds. One cannot rely on or act according to any traditions which allow what God has forbidden, or forbid what God has allowed. One cannot cancel any of the incumbent deeds which God has made incumbent (upon the people) in His Book and are clearly supported by traditions for which there are no instances of having been cancelled. God’s Prophet (s) never allowed what God forbade, never forbade what God allowed, and never changed any of God’s Decrees or anything which God made incumbent (upon the people). He was completely subject to God’s revelations and decrees and only delivered them (to others) from God. That is what the Honorable the Exalted God said, ‘…I follow but that which is revealed to me by inspiration…’ The Prophet (s) followed only God and delivered what God had ordered him to deliver.”Ahmad ibn Al-Hassan al-Maythami added, “I asked the Imam (s), ‘What should we do in instances in which there is a ruling on something from you - the Members of the Holy Household - which does not exist in God’s Book, but it is in the traditions and there is also an opposite tradition narrated on your authority.” The Imam (s) answered, “Yes, sometimes God’s Prophet (s) admonished against something. That is a kind of admonishing which is like that of God. It is no longer permitted to do what the Prophet (s) has admonished against. He (s) has also ordered to do things which are considered to be like the orders of the Sublime God’s. His orders are according to the Sublime God’s orders. Therefore, whenever there is an admonishment by God’s Prophet (s) for which there is a tradition which opposes it, acting according to that tradition is not permissible. The same holds true for what the Prophet (s) has allowed. That is because we (Members of the Holy Household) never allow (the people to do) what God’s Prophet (s) has not allowed (them) to do, and never order (the people) to do the opposite of what God’s Prophet (s) has ordered (the people) to do - except for in conditions in which there is some fear of harm (cases of concealment of faith ). It will never be the case that we allow what God’s Prophet has forbidden or forbid what God’s Prophet (s) has allowed, since we (- Members of the Holy Household -) are all the followers of God’s Prophet (s). We submit to the Prophet’s (s) orders and admonishments, just as God’s Prophet (s) submitted to the Honorable the Exalted Lord’s orders. The Honorable the Exalted God said, ‘…So take what the Messenger assigns to you, and deny yourselves that which he withholds from you…’ Indeed God’s Prophet (s) has admonished against things, which are not forbidden, but are not good to do. He (s) has also ordered to do things, which are not incumbent upon one to do, but are better to be done to be more noble. He (s) has then left the people free to chose to do them or not, whether or not they are excused from doing those things. There are cases in which God’s Prophet (s) has admonished against something since it is not good to do, or has ordered to do what is not forbidden to do or not incumbent upon one not to do. Therefore, if there are two traditions from us (Members of the Holy Household) in which one has ordered you to do something, while in the other one he (s) has admonished you against doing it, and someone has compiled both these traditions in the same book and has not denied either one of them; then you can follow either one if the tradition narrators are reliable. You are allowed to submit toGod’s Prophet’s (s) words or reject his knowledge and ours on that issue whenever the duty is not clear. Whoever refuses to submit due to being stubborn or wanting to deny God’s Prophet (s) is, in fact, a polytheist regarding the Majestic God. Therefore, you should first review the traditions that are narrated to you for which there is also an opposite tradition related to what is in God’s Book. Then use the one which agrees with God’s Book regarding what is forbidden and what is allowed and act accordingly. If you cannot find it in God’s Book, then refer to the traditions of the Prophet (s). Use the tradition which is in agreement with the traditions of the Prophet (s) regarding its being allowed or forbidden. However, when there is something which has been admonished against in the traditions, but then a tradition has come opposite to that, this is a permission to do what God’s Prophet (s) has admonished against, but has not forbidden to do. In such cases you can rely on either one. The person is allowed to chose, since both traditions are narrated on the authority of God’s Prophet (s). However, in cases which are neither of the above, you should leave the knowledge regarding them to us - Members of the Holy Household - and do not issue your own decrees, since we are more deserving to do so. You must be careful and stop at the doubtful instances, wait to understand them and search about them, until you get enough clarifications on them by us – Members of the Holy Household.”The author of this book (Sheikh Sadooq) - may God be pleased with him - said, “My Sheikh Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - did not have a good opinion of Abdullah Mesma’ee who narrated this tradition. However, when I picked out this tradition from the book called KITAB AR-RAHMA and recited it for him, he did not object to it and let me include it here.

Mon père et Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid nous ont informés, tous deux ont dit: Sa'd ibn Abdallah nous a informés, qui a dit: Muhammad ibn Abdallah al-Misma'i nous a informés, qui a dit: Ahmad ibn al-Hasan al-Mithami m'a rapporté qu'il a interrogé al-Rida (que la paix soit sur lui) un jour, alors qu'un groupe de ses compagnons était réuni autour de lui, discutant de deux hadiths divergents du Messager de Dieu (que la paix soit sur lui et sa famille) concernant un même sujet. Alors il (que la paix soit sur lui) dit: "Certes, Dieu, le Puissant et Majestueux, a interdit ce qu'Il a interdit, a permis ce qu'Il a permis, et a établi des obligations. Ce qui est mentionné comme licite par Dieu parmi ce qu'Il a interdit, ou comme illicite parmi ce qu'Il a permis, ou l'annulation d'une obligation dans le Livre de Dieu, est clairement défini, sans ambiguïté, sans abrogation. Cela est ce qui ne peut être accepté, car le Messager de Dieu n'aurait pas interdit ce que Dieu a permis, ni permis ce que Dieu a interdit, ni modifié les obligations et les lois de Dieu. Il suivait tout cela, soumis, obéissant, transmettant de la part de Dieu, le Puissant et Majestueux. C'est ce que Dieu dit: "Je ne suis pas suivi, sauf ce qui m'est révélé." Il suivait donc Dieu, transmettant ce qu'Il lui avait ordonné de transmettre du message." J'ai dit: "Alors, le hadith qui vous parvient concernant quelque chose qui n'est pas dans le Livre, mais qui est dans la Sunna, puis un hadith contraire, que devons-nous faire?" Il a dit: "De même, le Messager de Dieu a interdit certaines choses qui ne sont pas interdites, mais par miséricorde ou par déconseil, et a ordonné certaines choses qui ne sont pas des obligations, mais des recommandations ou des préférences dans la religion. Ensuite, il a facilité cela pour celui qui a une excuse et pour celui qui n'en a pas. Ce qui provient du Messager de Dieu comme interdiction par miséricorde ou ordre de préférence, c'est ce sur quoi on peut utiliser la facilité lorsqu'il vous parvient un rapport contradictoire, rapporté de manière authentique, connu par consensus des rapporteurs, il est obligatoire de prendre l'un des deux rapports ou les deux ensemble, ou celui que vous préférez. Cela vous est accordé par soumission au Messager de Dieu et en revenant à lui. Celui qui rejette cela le fait par obstination et refus, en abandonnant la soumission au Messager de Dieu, associant des partenaires à Dieu le Tout-Puissant. Si vous recevez deux rapports contradictoires, référez-les au Livre de Dieu. Ce qui est présent dans le Livre de Dieu comme licite ou illicite, suivez ce qui est en accord avec le Livre. Et ce qui n'est pas dans le Livre, référez-vous à la Sunna du Messager de Dieu, et ce qui est présent dans la Sunna comme interdiction ou ordre, suivez ce qui est en accord avec l'interdiction du Messager de Dieu et son ordre. Et ce qui est dans la Sunna comme miséricorde ou déconseil, puis un rapport contraire, c'est une permission pour ce que le Messager de Dieu a facilité et déconseillé sans interdire. C'est ce sur quoi vous pouvez utiliser la facilité, en prenant les deux ensemble ou celui que vous préférez. Vous avez le choix par soumission, suivi et retour au Messager de Dieu. Et si vous ne trouvez pas cela dans l'une de ces catégories, référez-vous à nous pour la connaissance, car nous sommes plus dignes de cela. Ne parlez pas selon vos opinions, mais soumettez-vous, soyez assurés et rechercheurs,

30-46 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Al-Hussein Abil Khattab, on the authority of Ibrahim ibn Abi Mahmood that Abil Hassan Al-Ridha (s) was asked, “Do vomiting, nosebleeds, pus and blood void the ablutions?” The Imam (s) replied, “No. Neither one of these will void the ablutions.”

Je lui ai demandé au sujet du vomi, du saignement de nez, de l'écoulement vaginal et du sang, s'ils annulent l'ablution. Il a dit: Non, rien de tout cela n'annule l'ablution.

30-47 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Sahl,on the authority of Zakariya ibn Adam, “I asked Al-Ridha (s) about an anal fistula. The Imam (s) said, ‘The only things that void the ablutions are defecation, farting or pissing.’”

Seules trois choses annulent l'ablution: l'urine, les excréments et les gaz.

30-48 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Washsha’, “I asked Abil Hassan Al-Ridha (s): ‘Can someone whose hand has been wounded and is covered with medication just perform his ablutions over the covered area?’ The Imam (s) replied, ‘Yes. He can wash over it. That would suffice.’”

Je lui ai demandé si le médicament se trouve sur la main d'un homme, est-il permis pour lui de l'essuyer lors de l'ablution sur le médicament qui y est appliqué? Il a répondu: Oui, il peut l'essuyer et cela suffit.

30-49 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Sahl, on the authority of his father that he had asked Abul Hassan Al-Ridha (s), ‘What should one who has made ablutions do when he thinks that he has not wet a place of his face after he has finished making ablutions?’ The Imam (s) replied, “It suffices that he wets that place with the moisture from other parts of his body.’”

Il lui suffit de le mouiller avec une partie de son corps.

30-50 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba, on the authority of Al-Fadhl ibn Shathan that he had heard Al-Ridha (s) say, “When they took the decapitated head of Al-Hussein ibn Ali (s) to Sham , Yazid - may God damn him - ordered that it be put somewhere and the tablecloth be spread. He - may God damn him - and his companions started to eat and drink beer. When they finished eating, he ordered that they put the head in a tub in front of his couch and place the chess board over the tub. Yazid - may God damn him - started playing chess with his companions while he was swearing at Al-Hussein (s), his forefathers and grandfather (s) and making fun of them. Whenever he won the game, he drank three mugs of beer. Then he poured down the little bit of leftover beer on the ground right next to the tub in which Al-Hussein’s (s) head was placed. The Honorable the Exalted God will eliminate the sins of whoever sees beer or a chess board and remembers Al-Hussein (s), and damns Yazid and the Aal Ziyad, even if the number of his sins are as many as there are stars in the sky.”

Lorsque la tête de Al-Husayn fut transportée à Sham, Yazid, que Dieu le maudisse, ordonna qu'elle soit placée sur une table. Il s'avança avec ses compagnons pour manger et boire du vin. Une fois qu'ils eurent fini, il ordonna que la tête soit mise dans un récipient sous son lit, et il étala un tapis de jeu d'échecs dessus. Yazid, que Dieu le maudisse, s'assit pour jouer aux échecs en mentionnant Al-Husayn, son père et son grand-père, que les bénédictions de Dieu soient sur eux, et en se moquant d'eux. Quand son compagnon lui apporta du vin, il en but trois fois, puis versa le reste sur la terre près du récipient. Quiconque parmi nos partisans devrait s'abstenir de boire du vin et de jouer aux échecs. Et quiconque regarde le vin ou les échecs devrait se souvenir de Al-Husayn (que la paix soit sur lui) et maudire Yazid et la famille de Ziyad. Dieu, le Très-Haut, effacera ainsi ses péchés, même s'ils étaient aussi nombreux que les étoiles.