Sur les Paroles d'Al-Ridha sur les Raisons des Choses Diverses

32-2 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ibrahim ibn Hashem quoted on the authority of his father that Abdul Salam ibn Salih al-Harawi told Ar-Ridha’ (a.s.), “O son of God’s Prophet! Why did the Honorable the Exalted God immerse all the dry land in water at the time of Noah and drown all the innocent people and children there?” The Prophet (S) replied, “There were no children among them since the Honorable the Exalted God had made all the men and the women of the people of Noah sterile from forty years ago. Thus their generation was cut off and they were all drowned with no children among them. The Honorable the Exalted God will not punish the innocent for the sins of the sinners. However, some of Noah’s people that had remained were drowned for denying the Prophethood of Noah before God. Others were drowned because they were in agreement with the denial of the ones who denied, since if someone does not do something but agrees with it, it is like one who has actually done that.”

J'ai dit: "Ô fils du Messager d'Allah, quelle raison Allah, exalté soit-Il, avait-Il de noyer tout le monde à l'époque de Noé (que la paix soit sur lui), y compris les enfants et ceux qui n'avaient commis aucun péché?" Il répondit: "Les enfants n'étaient pas parmi eux, car Allah, exalté soit-Il, avait rendu stériles les hommes de la lignée de Noé et les matrices de leurs femmes pendant quarante ans, leur descendance fut ainsi interrompue, et ils furent noyés sans enfant parmi eux. Allah, exalté soit-Il, ne punira pas par Son châtiment ceux qui n'ont commis aucun péché. Quant aux autres de la communauté de Noé, ils furent noyés pour avoir démenti le Prophète d'Allah, Noé, et tous furent noyés en raison de leur consentement au mensonge des menteurs. Celui qui est absent d'une affaire et s'en satisfait est comme celui qui y a assisté et l'a approuvée."

32-3 (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 that Al-Hassan ibn Ali al-Washsha’ said that he had heard Ar-Ridha’ (a.s.) say, “My father (a.s.) narrated that Abu Abdullah (a.s.) said that the Honorable the Exalted God told Noah, ‘…O Noah! He is not of thy family…’ The reason for this was that Noah’s son was opposed to Noah. God considered those who followed Noah (a.s.) to be of his family.” Al-Washsha’ said that the Imam (a.s.) asked him, “How is this verse about Noah’s son recited?” Al-Washsha’ answered, “The people recite it in two different ways one form of which implies that he was not Noah’s son.” The Imam (a.s.) said, “No, they are liars. He was Noah’s son. However, the Honorable the Exalted God denounced him from being Noah’s son due to his opposition to Noah’s religion.”

[Traduction du contenu principal du hadith]

32-4 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 Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, on the authority of Abil Hassan Ar-Ridha’ (a.s.) that he (a.s.) heard his father (a.s.) say, “The Honorable the Exalted God chose Abraham (a.s.) as His friend since he never turned down any needy person without fulfilling his need, and never asked anyone but God for the fulfillment of his own needs.”

"Certes, Allah a pris Abraham comme ami intime, car il n'a jamais refusé quoi que ce soit à quiconque, ni n'a jamais demandé quoi que ce soit à quiconque en dehors d'Allah, Le Sublime et Le Majestueux."

32-5 Al-Mudhaffar ibn Ja’far Al-Mudhaffar Al-Alawi As-Samarqandi - may God be pleased with him - narrated that Ja’far ibn Muhammad ibn Mas’ood quoted on the authority of his father, on the authority of Ahmad ibn Abdullah al-Alawi al-Umari, on the authority of Isma’il ibn Humam, “Ar-Ridha’ (a.s.) said the following regarding the Honorable the Exalted God’s words, ‘They said, If he steals, there was a brother of his who did steal before (him). But these things did Joseph keep locked in his heart, revealing not the secrets to them….’ The Prophet Isaac (a.s.) had a belt which he (a.s.) had inherited from the great Prophets. That belt and Yusuf (Joseph) were both with Joseph’s aunt. She really liked Joseph. Jacob (a.s.) sent her a message to return the child the following day. She told Jacob’s messenger, ‘Return and tell him to let me keep the boy with me for tonight. I will return him tomorrow.’ When the morning arrived, she undressed him, put the belt on him and then put his shirt on him and sent him to his father. When Joseph (a.s.) left, she started to look for the belt saying that it had been stolen. They found it on Joseph and it was a custom then that if the theft of someone was proved at that time they would give the thief to the owner of the stolen property to be his/her slave.”

Le Prophète Al-Riḍā (que la paix soit sur lui) a expliqué le récit de Joseph et de la propriété volée, montrant comment Joseph a été accusé à tort de vol et comment la situation a été résolue.

32-6 Al-Mudhaffar ibn Ja’far ibn Mudhaffar al-Alawi narrated that Ja’far ibn Muhammad ibn Mas’ood quoted on the authority of his father, on the authority of Ubaydillah ibn Muhammad ibn Khalid, on the authority of Al-Hassan ibn Ali al-Washsha’, “I heard Ali ibn Musa Ar-Ridha’ (a.s.) say, ‘During the rule of the Children of Israel, if someone stole something, he would become the slave of the owner of that stolen property. Joseph (a.s.) was with his aunt when he was small. She really liked him. The Prophet Isaac (a.s.) had a belt which he (a.s.) had put on Jacob (a.s.). That belt was with Isaac’s daughter (Joseph’s aunt). Jacob (a.s.) asked her to return Joseph (a.s.). She got sad about this and sent him a message that she would return thechild later. When she wanted to send him back, she undressed him, put the belt on him and then put his shirt on him and sent him to his father. When Joseph (a.s.) reached Jacob, she arrived there also claiming that the belt had been lost. They searched Joseph’s body and found the belt on him. That was why when Joseph (a.s.) found the drinking cup in his brother’s saddle-bag which he himself had hidden there, his brothers said, ‘…If he steals, there was a brother of his who did steal before (him).’ Then Joseph (a.s.) asked them, ‘What is the punishment of the one in whose saddle-bag the drinking cup is found?’ They said, ‘The penalty should be that he in whose saddle-bag it is found, should be held (as bondman) to atone for the (crime)…’ as it is our tradition. Then ‘So he began (the search) with their baggage, before (he came to) the baggage of his brother: at length he brought it out of his brother’s baggage…’ That is why Joseph’s brothers said, ‘If he steals, there was a brother of his who did steal before (him).’ They were referring to that belt. ‘…But these things did Joseph keep locked in his heart, revealing not the secrets to them.’”

"Le gouvernement parmi les Enfants d'Israël, lorsqu'une personne volait quelque chose, on le fouillait. Joseph était avec sa tante alors qu'il était jeune. Elle l'aimait beaucoup. Isaac lui avait donné une tunique que Jacob lui avait faite porter. Elle était chez sa sœur. Jacob cherchait Joseph pour le prendre de sa tante, mais elle s'y opposa. Elle dit: 'Laisse-le jusqu'à ce que je l'envoie vers toi.' Elle prit la tunique et la plaça sous ses vêtements. Quand Joseph vint vers son père, elle vint et dit: 'La tunique a été volée.' Ils le fouillèrent et la trouvèrent sur lui sous ses vêtements. C'est pourquoi les frères de Joseph dirent, lorsqu'ils enfermèrent Joseph, en plaçant la mesure dans le sac de leur frère: 'Quelle est la récompense de celui chez qui on trouve quelque chose dans ses affaires?' Ils dirent: 'Sa récompense est la pratique courante parmi eux.' C'est pourquoi les frères de Joseph dirent: 'S'il vole, c'est qu'un de ses frères a déjà volé auparavant. Joseph garda cela pour lui-même et ne le leur révéla pas."

32-7 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba quoted on the authority of Hamdan ibn Soleiman al-Neishaboori, on the authority of Ibrahim ibn Muhammad al-Hamadani who asked Abil Hassan Ali ibn Musa Ar-Ridha’ (a.s.), ‘Why did the Honorable the Exalted God drown Pharaoh, even though he believed in Him and confessed to His Unity?’ The Imam (a.s.) replied, ‘That was because he believed only when he saw the punishment, and believing when you see the punishment is not acceptable. This has been the Sublime God’s decree in the past and it will be so for the future as the Honorable the Exalted God said, ‘But when they saw Our Punishment, they said, We believe in God - the one God - and we reject the partners we used to join with Him.’ But their professing the Faith when they (actually) saw Our Punishment was not going to profit them. (a.s.uch has been) God’s Way of dealing with His Servants (from the most ancient times). And even thus did the Rejecters of God perish (utterly)!’ And the Honorable the Exalted God has also said, ‘…the day that certain of the signs of thy Lord do come, no good will it do to a soul to believe in them then; if he believed not before nor earned righteousness through its faith. Say: Wait ye: we too are waiting.’ When Pharaoh was about to drown ‘…he said, I believe thatthere is no god except Him Whom the Children of Israel believe in: I am of those who submit (to God in Islam).’ It was said to him, ‘Ah now! But a little while before, wast thou in rebellion! And thou didst mischief (and violence)! This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! But verily, many among mankind are heedless of Our Signs!’ Pharaoh was armed to the teeth wearing iron armor. When he was drowned, God threw him up on a high piece of land so that he would be a sign for the people who came later. They could see him on the high land with all his heavy iron weapons. Iron is heavy and it will naturally submerge. That is why this in itself was a sign. Another reason that the Honorable the Exalted God drowned Pharaoh was that he sought help from Moses when he realized that he was going to be drowned, and he did not seek God’s help. Then the Honorable the Exalted God revealed to Moses (a.s.), ‘O Moses! You did not help Pharaoh since you had not created him. Had he asked Me for help, I would have saved him.’”

32-8 Abdullah ibn Muhammad ibn Abdul Wahab al-Qurashi narrated that Mansoor ibn Abdullah al-Isbahani al-Sufi quoted on the authority of Ali ibn Mehrayat al-Qazvini, on the authority of Dawood ibn Soleiman al-Qadhi, “I heard Ali ibn Musa Ar-Ridha’ (a.s.) narrate the following on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.) regarding the Honorable the Exalted God’s words, ‘So he smiled, amused at her speech….’ God was referring to the ant’s words when it said, ‘O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it.’ The wind that was blowing in the air brought the ant’s voice to Solomon. Solomon stopped and called in that ant and asked it, ‘Don’t you know that I am God’s Prophet and I will not oppress anyone?’ The ant said, ‘Yes.’ Solomon (a.s.) said, ‘Then why did you make them afraid of me oppressing them?’ The ant said, ‘I feared that they might see Your Majesty and get so attracted to you that they forget the Sublime God’s remembrance.’ Then the ant asked, ‘Is your rank higher or that of your father David?’ Solomon (a.s.) said, ‘My father David!’ The ant said, ‘However, your name has one more letter than your father’s name David. Doesn’t it?’ Solomon said, ‘I have no knowledge of this.’ The ant said, ‘No. Your father David’s name was actually ‘Davi jorha (meaning that David heals). Then he was called David. I hope you canreach the rank of your father.’ Then the ant added, ‘Do you know why God did not make things other than the wind subservient to you in His Kingdom?’ Solomon said, ‘I do not know.’ The ant said, ‘The Honorable the Exalted God wanted to teach you that if He had made everything else subservient to you, they would also end as fast as the wind does, and you would lose them as fast as the wind.’ Solomon (a.s.) laughed at this.”

Contenu principal du hadith

32-9 (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 Yaqoob ibn Yazid, on the authority of Ali ibn Ahmad ibn Ashyam, on the authority of Soleiman al-Ja’fari that Abil Hassan Ar-Ridha’ (a.s.) told him, ‘Do you know why Ishmael was called strictly true?’ He said, ‘No.’ Imam Ar-Ridha’ (a.s.) said, ‘It was because he made an appointment with someone and waited for him to come for one year.’

Sais-tu pourquoi Isma'il a été appelé "le Véridique de la Promesse" ? J'ai dit: Je ne sais pas. Il a dit: Il a promis à un homme, puis il s'est assis en l'attendant.

32-10 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, ‘I asked Abil Hassan Ar-Ridha’ (a.s.): Why were the disciples (of Jesus) called the Hawariyoon? He (a.s.) said, ‘They were called the Hawariyoon by the people since they used to wash clothes. They cleansed the filth and dirt from clothes. Another reason is that the word Hawariyoon is derived from the word Hawar (bread) that is a form of bread made with sieved flour. We call them this because they cleansed themselves and others by means of the advice they gave.’ Ali ibn Al-Hassan ibn Ali ibn Fadhdhal asked, ‘Why were the Christians called the Nasara. The Imam (a.s.) said, ‘Since they came from a town called Nasereh that was one of the towns in Syria. After Mary (a.s.) and Jesus (a.s.) returned from Egypt, they settled down there.’”

[Contenu principal du hadith]

32-11 (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 Abi Abdillah, on the authority of someone else, on the authority of Abi Tahir ibn Abi Hamza that Abil Hassan Ar-Ridha’ (a.s.) said, “There are four kinds of temperaments. One is phlegm that is a stubborn enemy. Then there is blood which is like Ethiopian servants who often kill their masters. The third one is the wind which is a king who puts up with his people and treats them gently. The last one is ‘Safra which is like the Earthquake which will make everything on the Earth tremble when it occurs.’”

Les natures humaines sont au nombre de quatre, parmi elles le mucus qui est un adversaire querelleur, et parmi elles le sang qui est un esclave, et il arrive parfois que l'esclave tue son maître, et parmi elles le vent qui est un roi qui se dissimule, et parmi elles la bile, et loin, loin de la terre quand elle tremble, elle tremble à cause de ce qui est sur elle.

32-12 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Husayn ibn Muhammad ibn Aamir quoted on the authority of Abu Abdullah al-Sayyari, on the authority of Abi Yaqoob ibn al-Baghdadi that Ibn al-Sikkit asked Abil Hassan Ar-Ridha’ (a.s.), “Why did the Honorable the Exalted God send Moses (a.s.) with the miracles of the rod (turning into a serpent), a white hand, the means of magic and sent Jesus (a.s.) with the miracles of medicine, but sent Muhammad (a.s.) with speech and eloquence. Abul Hassan Ar-Ridha’ (a.s.) told him, “Indeed magic was popular when the Blessed the Sublime God appointed Moses (a.s.). That is why he was given the miracle of negating the effect of magic by the Honorable the Exalted God, which the people did not possess. There was none like it within their powers. Therefore, he nullified their magic and proved his rightfulness to them. The Blessed the Sublime God appointed Jesus (a.s.) at a time when untreatable illnesses existed and the people needed medicine and a doctor. Therefore he gave them what they did not have the like of from the Honorable the Exalted God with which he (Jesus (a.s.)) brought their dead back to life, gave sight to those born blind, and treated those suffering from elephantiasis and leprosy, all with God’s permission and thereby proving his rightfulness to them. And the Blessed the Sublime God appointed Muhammad (a.s.) at a time when eloquent speech was common. I think he also added in poetry. Therefore he used the Honorable the Exalted God’s Book with its wise sayings, decrees, disproof of the claims of the atheists, and the proof of his own claims and perfected his proof for them.” Ibn al-Sikkit said, ‘I swear by God that I have never seen anyone like you in these times. Tell me, who is the Proof of God for the creatures today.’ Imam Ar-Ridha’ (a.s.) said, “It is the intellect which can recognize him who tells the truth about God, acknowledges Him, and recognizes and denounces one who lies about God.” Then Ibn al-Sikkit said, ‘I swear by God that this is the correct answer.’”

Quand Allah a envoyé Moïse fils d'Imran avec sa main blanche, son bâton et l'art de la magie, et a envoyé Jésus avec la guérison, et a envoyé Muhammad avec la parole et les discours, Abu al-Hasan, que la paix soit sur lui, lui a dit: "Certes, lorsque Allah a envoyé Moïse, la plupart de son peuple était versés dans la magie, alors Allah leur a donné quelque chose qui n'était pas à la portée des gens comme eux, avec quoi Il a annulé leur magie et a établi la preuve contre eux. Et Allah a envoyé Jésus à une époque où les maladies étaient répandues et les gens avaient besoin de guérison, alors Allah leur a donné quelque chose qu'ils n'avaient pas, avec quoi Il a ressuscité les morts, guéri les aveugles et les lépreux par Sa permission, et a établi la preuve contre eux. Et Allah a envoyé Muhammad à une époque où la plupart de son peuple étaient versés dans les discours et les paroles, et je pense qu'il a dit aussi la poésie, alors Allah leur a donné quelque chose de Son Livre, de Ses conseils et de Ses jugements, avec quoi Il a annulé leurs paroles et a établi la preuve contre eux." Ibn al-Sikkīt a dit: "Par Allah, je n'ai jamais vu un jour comme celui-ci. Quelle est la preuve sur les gens aujourd'hui?" Il a dit: "L'intellect, par lequel le véridique est reconnu envers Allah et tu le crois, et le menteur est reconnu envers Allah et tu le rejette." Ibn al-Sikkīt a dit: "Ceci est, par Allah, la réponse."

32-13 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi al-Hamdani quoted on the authority of Ali ibn Al-Hassan ibn Fadhdhal, on the authority of his father that Abil Hassan Ar-Ridha’ (a.s.) said, “Why were the Best Messengers called the ‘Ulul-Azm?” The Imam (a.s.) answered, ‘They were called the ‘Ulu-Azm since they had laws and regulations. The Prophets that came after Noah (a.s.) all followed thelaws of Noah (a.s.), and followed him. The Prophets (a.s.) that came after Noah all followed his Book until Abraham (a.s.) came. The Prophets (a.s.) that came after Abraham (a.s.) all followed Abraham’s laws. The laws and the ways of Abraham were followed by all the Prophets that came after Abraham (a.s.) until Moses (a.s.). Then after Moses (a.s.), the Prophets followed his laws and ways and adhered to his Book until the time of Jesus (a.s.). All the Prophets at the time of Jesus (a.s.) and after him followed his laws and ways and adhered to his Book until the time of our Prophet Muhammad (S). Therefore, these five Prophets are the ‘Ulul-Azm and are the best of the Prophets and Messengers. The laws of Muhammad (a.s.) will not be voided until the Resurrection Day. No Prophet will ever come after him until the Resurrection Day. It is incumbent to kill whoever claims Prophethood after him (a.s.) or brings a book after the Qur’an for anyone who hears his claim.’”

Les personnes dotées de fermeté ont été ainsi nommées car ils étaient les détenteurs de résolutions et de lois. Chaque prophète après Noé était sur sa propre législation et voie, suivant son Livre, jusqu'au temps d'Abraham l'Intime. Chaque prophète aux jours d'Abraham et après lui était sur la législation et la voie d'Abraham, suivant son Livre, jusqu'au temps de Moïse. Chaque prophète aux jours de Moïse et après lui était sur la législation et la voie de Moïse, suivant son Livre, jusqu'aux jours de Jésus. Chaque prophète aux jours de Jésus et après lui était sur la voie de Jésus, sa législation, suivant son Livre, jusqu'au temps de notre prophète Muhammad (que la paix soit sur lui et sa famille). Ces cinq sont les personnes dotées de fermeté, les plus éminents parmi les prophètes et les messagers, que la paix soit sur eux. La législation de Muhammad ne sera jamais abrogée jusqu'au Jour de la Résurrection, et il n'y aura pas de prophète après lui jusqu'au Jour de la Résurrection. Celui qui prétend après lui à la prophétie ou apporte après le Coran un livre, son sang est licite pour quiconque entend cela de lui.

32-14 Al-Mudhaffar ibn Ja’far Al-Mudhaffar al-Alawi As-Samarqandi narrated that Ja’far ibn Muhammad ibn Mas’ood quoted on the authority of his father - Abil Nasr Muhammad ibn Masood al-Ayyashi, on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Muhammad ibn al-Waleed, on the authority of Al-Abbas ibn Hilal, on the authority of Ali ibn Musa Ar-Ridha’ (a.s.), on the authority of his father Musa (a.s.), on the authority of his father Ja’far (a.s.), on the authority of his father Muhammad (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.) that God’s Prophet (S) said, “There are five things which I will not quit doing until I die: eating food, sitting on the ground along with the slaves, riding animals using a saddle, milking goats using my own hands, wearing rough clothes and greeting children. These will become traditions after me.”

Cinq choses que je ne laisserai pas jusqu'à ma mort: manger sur le sol avec les esclaves, monter un âne monté, traire une chèvre de mes propres mains, porter de la laine, et saluer les enfants pour que cela devienne une pratique après moi.

32-15 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Abil Hassan Ar-Ridha’ (a.s.), ‘Why did the people quit making pledges of allegiance to the Commander of the Faithful (a.s.) and were attracted to other people, even though they knew the Commander of the Faithful (a.s.) was superior and they knew his rank in the presence of the Prophet of God (a.s.)?’ He (a.s.) replied, ‘They quit making pledges of allegiance to the Commander of the Faithful (a.s.) and were attracted to other people, even though they knew he wassuperior and they knew his rank in the presence of the Prophet of God (a.s.), since the Commander of the Faithful (a.s.) had killed many of their fathers, uncles, and other relatives who were the enemies of God’s Prophet (S). That is why they disliked him in their hearts. They did not like him to be their master. They did not have such a feeling in their heart towards others, since others were not like Ali (a.s.) in the battles. They had not seen from them what they had seen from Ali (a.s.) in the battles. That is why they turned away from Ali (a.s.) and became inclined towards others.’”

J'ai demandé à l'Imam Ali (que la paix soit sur lui) : "Comment les gens se sont détournés de lui vers un autre alors qu'ils connaissent sa vertu, son mérite et sa place auprès du Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) ?" Il répondit : "Ils se sont détournés de lui vers un autre, bien qu'ils connaissent sa vertu, car il a été tué parmi leurs pères, grands-pères, frères, oncles, beaux-frères et proches parents, qui étaient hostiles à Allah et à Son Messager en grand nombre. Leur rancune envers lui était donc ancrée dans leurs cœurs, et ils n'ont pas aimé qu'il prenne autorité sur eux. Ils n'avaient pas dans leurs cœurs pour un autre ce qu'ils avaient pour lui, car il n'avait pas eu le même rôle dans le jihad devant le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) qu'il avait par la suite. C'est pourquoi ils l'ont abandonné et se sont tournés vers un autre."

32-16 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani (ra) narrated from Abu Sa’eed al-Husayn ibn Ali al-Adawi that al-Haytham ibn Abdullah al-Romani asked Ali ibn Musa al-Ridha (as): "O son of Raslulullah, why didn’t Ali ibn Abi Talib (as) do jihad against his enemies for 25 years after Rasulullah (sw) but then did jihad during the years of his own rulership?” So he said, “It is because he followed (the ways) of Rasulullah (sw) who left jihad against the mushrikeen (polytheists) in Mecca for 13 years after his Prophethood, and in Medina for 19 months. That was due to the small number of supporters that he had, and Ali (as) also left jihad against his enemies due to the small number of supporters that he had. So if the Prophethood of Rasulullah (sw) is not void if he left jihad for 13 years and 19 months, then the Imamat of Ali (as) is not void if he left jihad for 25 years. That is because the reason that prevented them from doing jihad was the same."

Contenu principal du hadith à traduire.

32-17 Ali ibn Ahmad ibn Abdillah ibn Ahmad ibn Abi Abdillah al-Barqi, may God be pleased with him - narrated that his father quoted on the authority of his grandfather, on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Muhammad ibn Isa that Muhammad ibn Abi Yaqoob al-Balkhi asked Abal Hassan Ar-Ridha’ (a.s.), “Why is Divine Leadership in the lineage of Al-Husayn, and not that of Al-Hassan?” Ar-Ridha’ (a.s.) replied, “Indeed the Honorable the Exalted God established Divine Leadership in the lineage of Al-Husayn (a.s.), and God cannot be questioned regarding what He does.”

Pour quelle raison l'Imamah est-elle passée aux descendants de Husayn plutôt qu'à ceux de Hasan (que la paix soit sur eux)? Car Allah, le Puissant et Majestueux, l'a établie parmi les descendants de Husayn et non parmi les descendants de Hasan. Et Allah n'est pas interrogé sur ce qu'Il fait.

32-18 (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 Isa, on the authority of Dorost, on the authority of Ibrahim ibn Abdul Hamid that Abil Hassan (Ar-Ridha’) (a.s.) said, “God’s Prophet (S) went to see Ayesha when she was putting her bulging long-necked bottle in the sun. He (a.s.) said, “O Homayra (Aa’isha)! What is this?” She said, “I want to wash my head and body.” He (a.s.) said, “Do not do this again since it will cause elephantiasis.”The author of this book (a.s.heikh Sadooq) - may God forgive him - said, “What is meant by Abil Hassan (a.s.) in this tradition is Ar-Ridha’ (a.s.) or it could refer to his father Musa ibn Ja’far (a.s.), since Ibrahim ibn Abdul Hamid has narrated this tradition from both of them. Therefore this is one of the ‘mirasil traditions.

Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) est entré chez Aisha alors qu'elle avait mis sa gourde d'eau au soleil. Il lui a dit: "Ô Humayra, qu'est-ce que ceci?" Elle a répondu: "Je me lave la tête et le corps." Il lui a dit: "Ne le fais plus, car cela peut causer la lèpre." L'auteur de ce livre, qu'Allah lui fasse miséricorde, Abu al-Hasan, le compagnon du hadith, a dit qu'il est possible que ce soit Al-Rida, ou il est possible que ce soit Musa ibn Ja'far (que la paix soit sur eux), car Ibrahim ibn 'Abd al-Hamid les a tous deux rencontrés, et ce hadith est parmi les marasil.

32-19 Al-Husayn ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn al-Nadhr that he had asked Abal Hassan Ar-Ridha’ (a.s.), “Imagine that two people are on a journey. One of them passes away and the other one is in a state of major ritual impurity. There is only enough water for making the ablution of the corpse or the ablution of the person in a state of major ritual impurity. What should the water be used for?” Ar-Ridha’ (a.s.) replied, “The person who is in a state of major ritual impurity should use the water for making ablutions, since this is an obligatory act. He should leave the dead, since making the ablutions for the dead is a part of the tradition (of the Prophet (S) and is not obligatory).”

Ceci est un hadith du livre ʿUyūn akhbār al-Riḍā - Volume 2, traitant des règles à suivre lorsque des voyageurs se trouvent dans des circonstances particulières en termes de purification rituelle.

32-20 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 Isa that Al-Hassan al-Nadhr asked Ar-Ridha’ (a.s.), “What is the reason they say the phrase God is the Greatest five times over a person’s corpse?” He (a.s.) said, “On the surface it seems that this is because it has been taken from the five daily prayers. However, there is another reason for that. Indeed the Honorable the Exalted God has made it incumbent upon His servants to perform five obligatory deeds: praying, paying the alms-tax, fasting, going on the Hajj pilgrimage, and accepting the Mastery (of the Immaculate Imams). Therefore, He has established saying God is the Greatest once for eachof the obligatory deeds. If he has accepted the Mastery (of the Immaculate Imams), then it should be said five times. However, if he has not accepted it, the phrase God is the Greatest should be said only four times. That is why when one of you (the Shiites) die, the phrase is said five times. However, when one who disagrees with you (i.e. is not one of the Shiites) dies, the phrase is said only four times.

Ceci est un hadith rapporté par al-Rida, que la paix soit sur lui, expliquant le nombre de takbirs pour le mort en lien avec les obligations religieuses imposées par Allah. Il souligne que chaque takbir correspond à une obligation, avec une différence entre ceux qui ont accepté la wilaya et ceux qui ne l'ont pas. Cette pratique est ainsi expliquée et justifiée dans le cadre des rites funéraires.

32-21 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Abul Husayn Muhammad ibn Ja’far al-Asadi quoted on the authority of Sahl ibn Ziyad al-Adami, on the authority of Ja’far ibn Uthman al-Daremi that Soleiman ibn Ja’far asked Abal Hassan Ar-Ridha’ (a.s.), “What is ‘Talbiyeh? And what are the reasons for it?” Ar-Ridha’ (a.s.) said, “When the servants (people) enter the state of ritual consecration for the Hajj the Honorable the Exalted God addresses them and says, ‘O My servants and slaves! I forbid the Fire from you as you forbade things for yourselves.’ Then they say ‘Labbayk Allahuma Labbayk’ implying that they have accepted God’s call and are responding to it.’”

[Traduction complète du hadith en français]

32-22 My father - may God have Mercy upon him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad that Al-Husayn ibn Khalid asked Abil Hassan Ar-Ridha’ (a.s.), “For how many people is the offering of a camel (for sacrifice on the ‘Eid ul-Adha) enough of an offering?” Ar-Ridha’ (a.s.) replied, “One.” Then he asked, “What about offering a cow?” Ar-Ridha’ (a.s.) replied, “For five individuals it is enough, if they spend and eat together.” Then he asked, “Why does offering one cow suffice for five people while offering a camel does not?” Ar-Ridha’ (a.s.) replied, “It is because of the reason there lies behind a camel which does not lie behind a cow. The people of the Children of Israel who invited the people to worship the calf were five. They were all from the same home and they all ate together. They were Azinooneh, his brother Mabzooneh, his brother’s son, his daughter and his wife. They were the ones who invited the people to worship the calf. They were the same ones who killed the cow which God had ordered to be offered for sacrifice.”

[Traduction du contenu principal du hadith]

32-23 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God have Mercy upon him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authorityof his father that Al-Husayn ibn Khalid asked Abil Hassan Ar-Ridha’ (a.s.), “Why is it that the sins of one who goes on the Hajj pilgrimage are not recorded for four months?” Ar-Ridha’ (a.s.) replied, “It is because the Sublime God has forbidden the entry of the atheists into the Shrine for four months as He says, ‘Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land…’ That is whenever one of the believers goes to visit the Holy House (of God), his sins will not be recorded for four months.”

Pourquoi le péché n'est-il pas écrit pour le pèlerin pendant quatre mois ? C'est parce qu'Allah a permis aux polythéistes de violer le sanctuaire pendant quatre mois, comme Il a dit : "Parcourez librement la terre pendant quatre mois". Ensuite, Il a accordé aux croyants qui accomplissent le pèlerinage le pardon des péchés pour quatre mois.

32-24 (The author of the book narrated) my father - may God have mercy upon 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 Ma’roof, on the authority of his brother, on the authority of Ja’far ibn Oyayna that Abil Hassan Ar-Ridha’ (a.s.) said, “Indeed after the migration from Mecca (to Medina), Ali (a.s.) never spent the night in Mecca until the Honorable the Exalted God took back his soul.” Ar-Ridha’ (a.s.) was asked, “Why?” Ar-Ridha’ (a.s.) said, “Ali (a.s.) disliked to stay overnight in the land from which God’s Prophet (S) had migrated. He (a.s.) usually said his afternoon prayer there and set out to spend the night elsewhere.”

32-25 Muhammad ibn Ali Majilawayh - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad that Al-Husayn ibn Khalid asked Abal Hassan Ar-Ridha’ (a.s.), “Why is the nuptial gift five hundred Dirhams?” He (a.s.) replied, “It is because the Blessed the Sublime God made it incumbent upon Himself that if any believer says God is the Greatest one hundred times, Praise be to God one hundred times; Glory be to God one hundred times; There is no god but God one hundred times; Blessings be upon Muhammad and his Household one-hundred times; and O my God! Please marry off one of the houris to me God will marry off one of the houris from Paradise to him, and set these words of remembrance that he has uttered as her nuptial gift. That is why the Honorable the Exalted God revealed to His Prophet (S) to make it a tradition for the nuptial gift of the believing women to be five-hundred Dirhams and God’s Prophet (S) did so.”

Le contenu principal du hadith met en lumière l'importance de la glorification, de la louange, de la proclamation, de l'exaltation et de la prière sur le Prophète Muhammad et sa famille, ainsi que la recommandation de demander en mariage des Houris aux grands yeux. Il mentionne également l'établissement de la dot des croyantes à cinq cents dirhams sur ordre divin.

32-26 Al-Husayn ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ibn Abi Nasr that Al-Husayn ibn Khalid asked Abil Hassan Ar-Ridha’ (a.s.), “May I be your ransom! Why is it that the nuptial gift for women is set at five-hundred Dirhams equivalent to 12.5 Okes.” Ar-Ridha’ (a.s.) replied, “The Honorable the Exalted God has made it incumbent upon Himself that if any believer says God is the Greatest one hundred times; Praise be to God one hundred times; Glory be to God one hundred times; There is no god but God one hundred times; Blessings be upon Muhammad and his Household one-hundred times; and O my God! Please marry off one of the houris to me, God will marry off one of the houris to him. That is why the nuptial gift of the believing women has been determined to be five-hundred Dirhams. If anyone turns down the request of a believing courter who wants to marry a woman with the nuptial gift of five-hundred Dirhams, and then he does not marry her off to the courter, has indeed harmed him. Then it is the right of the Honorable the Exalted God not to marry off a houri to him.”

Aucune partie isnad identifiée dans ce hadith.

32-27 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Ar-Ridha’ (a.s.) about the reason why a woman who has been divorced three times cannot be married to her original husband again, until after she marries someone else (and her new husband either dies or divorces her before she can be married). Ar-Ridha’ (a.s.) replied, ‘The Blessed the Sublime God has only granted the permission for divorce (and return) twice as the Honorable the Exalted God says, ‘A divorce is only permissible twice: after that, the parties should either hold together on equitable terms, or separate with kindness…’ Therefore, if a man divorces his wife for the third time which God dislikes, God makes that woman unlawful for him. She will no longer be legitimate for him until after she marries someone else. This is established so that the people do not underestimate divorce and do not misuse women.”

J'ai interrogé l'Imam Ridâ (que la paix soit sur lui) au sujet de la raison pour laquelle une femme divorcée ne peut pas se remarier avec son premier mari sans avoir épousé un autre homme au préalable. Il a répondu: "Certes, Allah, exalté soit-Il, n'a permis le divorce qu'à deux reprises. Allah, le Puissant et Majestueux, a dit: Le divorce est deux fois. Puis, maintien dans la dignité ou libération avec bienveillance, cela concerne le troisième divorce. Par son entrée dans ce qu'Allah déteste parmi les divorces, Il lui a interdit le troisième divorce. Ainsi, cela ne lui est pas permis... jusqu'à ce qu'elle épouse un autre homme, afin d'éviter que les gens ne prennent le divorce à la légère et que les femmes ne soient lésées."

32-28 Muhammad ibn Ali Majilawayh - may God be pleased with him - narrated that Muhammad ibn Yahya al-At’tar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ja’far ibn Muhammadal-Ash’ari, on the authority of his father that he had asked Abal Hassan Ar-Ridha’ (a.s.) about marrying women who have been divorced thrice. Ar-Ridha’ (a.s.) said, “The women divorced thrice by you (the Shiites) are not legitimate for others, but the non-Shiite’s divorced women are legitimate for you. This is because you do not consider their divorcing thrice to be right, but they consider yours to be right.”

Votre divorce trois fois ne leur permet pas de se marier avec d'autres que vous, mais leur divorce leur permet de se marier avec vous, car vous ne voyez pas le troisième [divorce] comme elles le font, et elles le provoquent.

32-29 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father: I asked Abal Hassan Ar-Ridha’ (a.s.), “Why was the Prophet’s (a.s.) nickname Abul Qasim?” Ar-Ridha’ (a.s.) said, “It was because he had a son named Qasim. That was why his nickname was Abul Qasim.” I asked him, “O son of God’s Prophet (S)! Do you consider me worthy of more explanation?” Ar-Ridha’ (a.s.) said, “Yes. Don’t you know that God’s Prophet (S) said?, “Ali and I are the fathers of this nation.” I said, “Yes, I do.” Ar-Ridha’ (a.s.) said, “Don’t you know that God’s Prophet (S) is the father of all the nation, and Ali is one of the members of this nation?” I said, “Yes.” Ar-Ridha’ (a.s.) said, “Don’t you know that Ali (a.s.) is the ‘Qasim or the one who divides up Paradise and Hell?” I replied, “Yes.” Ar-Ridha’ (a.s.) said, “Then that is why the Prophet (S) is called Abul Qasim - as he is the father of the one who divides up Paradise and Hell.” I asked, “What does this mean?” Ar-Ridha’ (a.s.) replied, “The kindness of the Prophet (S) for his nation is like that of a father for his children. The noblest member of his nation is Ali (a.s.). And after him the kindness of Ali (a.s.) for them is like the kindness of the Prophet (S), since he is the Prophet’s (a.s.) Trustee, Successor and the Divine Leader after the Prophet (S). That is why the Prophet (S) said, “Ali and I are the two fathers of this nation.” God’s Prophet (S) climbed up the pulpit and said, “Whoever leaves behind a debt or a wife, I must repay his debt and pay for the living expenses of his wife. Whoever leaves behind some property, that property will belong to his inheritors.” That is why the Prophet (S) was superior to their fathers, mothers and even themselves. The same thing held true for the Commander of the Faithful (a.s.) after God’s Prophet (S).”

32-30 Tamim ibn Abdullah ibn Tamim al-Qurashi narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, that Abi Salt al-Harawi said, “One day Al-Ma’mun told Ar-Ridha’ (a.s.), ‘O Abal Hassan Al-Ridha’ (a.s.)! Tell me, why is it that your grandfather Ali - the Commander of the Faithful (a.s.) became the one to divide up Paradise and Hell. What is meant by this? I have thought a lot about this.” Then Ar-Ridha’ (a.s.) told him, “O Commander of the Faithful (i.e. Al-Ma’mun)! Has it not been narrated by your father, on the authority of your forefathers, on the authority of Abdullah ibn Abbas to have said that he had heard God’s Prophet (S) say, “Liking Ali is the same as faith, and despising him is the same as atheism.” Al-Ma’mun said, “Yes.” Then Ar-Ridha’ (a.s.) added, “Therefore, he is the one who divides up Paradise and Hell as it is loving him which equals faith, and despising him which equals atheism.” Then Al-Ma’mun said, “O Abal Hassan (Ar-Ridha’)! May God not let me live after you! I testify that you are the inheritor of the knowledge of God’s Prophet (S).” Abi Salt (al-Harawi) added, “When Ar-Ridha’ (a.s.) returned home, I went to see him (a.s.) and said, “O son of God’s Prophet! How nice did you respond to the Commander of the Faithful’s (al-Ma’mun) question!” Ar-Ridha’ (a.s.) said, “O Aba Salt! I answered him using the same way that he was reasoning. I heard my father (a.s.) narrate on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) told him, “O Ali! You are the one to divide up Paradise and Fire on the Resurrection Day. You will order the Fire to let go of some saying that they are yours, and tell the Fire that some are for the Fire to capture and they belong to it.’”

Le contenu principal du hadith concerne la distribution du Paradis et de l'Enfer par ʿAlī ibn Abī Ṭālib (sur lui la paix) en fonction de l'amour ou de la haine envers lui, comme enseigné par le Prophète Muhammad (sur lui la paix et ses bénédictions). Al-Riḍā (sur lui la paix) confirme ce principe et affirme que cette distribution dépend de l'amour ou de la haine envers ʿAlī. Al-Ma'mūn reconnaît alors la position éminente de ʿAlī et témoigne de son statut d'héritier de la connaissance du Prophète Muhammad (sur lui la paix et ses bénédictions).

32-31 Abu Ali Ahmad ibn Al-Hassan al-Qattan narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Abil Hassan Ar-Ridha’ (a.s.), ‘Why did the Commander of the Faithful (Imam Ali) (a.s.) not return Fadak to its true owner after he (a.s.) took charge of the people?’ Ar-Ridha’ (a.s.) said, ‘That is because the Honorable the Exalted God has granted us the Mastery. Therefore, no one but Him will seize our due rights from those who oppressed us. We are the Members of the Holy Household who rule over the people and judge about them, and seize back what is rightfully theirs from those who have oppressively captured their property. However, we (the Members of the Holy Household of the Prophet (S)) never seize back our own rights.”(The author of the book has said) I have presented other aspects of this issue in my book Illal Ul-Sharaye’a from the traditions. In this book, I have just sufficed with this tradition that was narrated on the authority of Ar-Ridha’ (a.s.).

J'ai demandé à propos de l'Imam des croyants عليه السلام pourquoi il n'a pas réclamé le remboursement de la dot quand il a épousé les gens. Il a répondu: "Nous sommes les membres de la famille du Prophète, notre protecteur est Allah عز وجل, Il ne permet pas qu'on nous prive de nos droits par celui qui nous opprime, et nous sommes les alliés des croyants. Nous jugeons en leur faveur et réclamons leurs droits à ceux qui les oppriment, mais nous ne réclamons pas pour nous-mêmes. J'ai mentionné les raisons de cela dans le livre des défauts des lois et des décrets, et je me suis limité dans ce livre à ce qui a été rapporté de lui عليه السلام."

32-32 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Al-Qasim ibn Isma’il Abi Zakwan: I heard Ibrahim ibn Al-Abbas narrate that Ar-Ridha’ (a.s.) quoted on the authority of his father Musa ibn Ja’far (a.s.) that a man asked Aba Abdullah (as-Sadiq) (a.s.), “What is the reason that propagating or studying the Qur’an always adds freshness (to life)?” Imam As-Sadiq (a.s.) replied, “It is because the Qur’an has not been revealed for a certain time, or to a certain people. It is fresh at any time and for any people all the way up until the end of time and the Resurrection Day.”

Le Coran est donc une source inépuisable de guidance pour toute l'humanité jusqu'au Jour du Jugement.

33-33 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Abu Abdullah Muhammad ibn Musa ibn Nasr al-Razi, on the authority of his father: I asked Imam al-Ridha (as) about what the Prophet (s) meant when he said, 'My companions are like the stars. Whichever one you follow will guide you.’ And I asked about what the Prophet (s) meant when he said, ‘Leave my companions to me.’ He replied, ‘This is authentic [but] 'companion' refers to those who didn't change themselves later nor what was said about the religion.’ I asked, ‘How do we know that some changed [their religion] or changed [the religion]?’ He said: That is because the Prophet (s) himself said, ‘Some of my companions will be forbidden from approaching my pool on the day of judgement, just as people push others' camels away from drinking water. I will say: O Lord! They are from my companions! My companions! I will be told, ‘Don’t you know what they did after you?’ They will be grabbed and directed to the left. They will be told, ‘This is due to the lies which you ascribed.’ [He added]: Are these not the ones who changed themselves or changed [the religion]?'.

Les compagnons du Prophète sont comparés aux étoiles, il est recommandé de suivre ceux qui sont restés sur la voie droite après lui. Il est également recommandé de prier pour les compagnons du Prophète. Ce hadith met en garde contre le changement et l'altération de la religion après la mort du Prophète, et souligne l'importance de rester fidèle à sa voie sans dévier.

32-34 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Muhammad ibn Ishaq al-Taliqani, on the authority of his father, “A man in Khorasan claimed that Mo’awiya was not one of the companions of God’s Prophet (S). He swore that his wife would be illegal for him, if his claim turned out to be false. This happened during the time Ar-Ridha’ (a.s.) was there. The jurists around there had issued a decree that that man’s wife was illegal for him. The people asked Ar-Ridha’ (a.s.) if that man’s wife was illegal for him or not. The Imam (a.s.) replied, “No, she is not illegal.” All the jurists wrote him a letter in which it was written, “O son of God’sProphet! How and why do you consider her not to be illegal for him.” The Imam (a.s.) wrote the following in a corner of their letter, “This is based on the tradition which you yourselves have narrated on the authority of Sa’eed al-Khodri in which it is narrated that after the conquest of Mecca, God’s Prophet (S) expressed that ‘You are of the good ones, and my companions are of the good ones’ to those who expressed submission to God and became Muslim when many of them had gathered around the Prophet (S). However, the Prophet (S) said, ‘There will be no migration after victory.’ Thus the Prophet (S) abolished migration after the victory of Mecca, and considered them (including Mo’awiya) not to be his companions.” When the jurists read the answer they changed their decree to that of Imam Ar-Ridha’ (a.s.).

Le contenu principal du hadith concerne une situation où un homme a juré de divorcer en affirmant que Muawiya n'était pas parmi les compagnons du Prophète Muhammad (que la prière d'Allah et Son salut soient sur lui et sa famille) pendant la présence d'Al-Rida (que la paix soit sur lui). Les juristes ont émis un avis de divorce, mais Al-Rida (que la paix soit sur lui) a déclaré que le divorce n'était pas valide. Cette décision a été basée sur un hadith où le Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) a dit à Muslima Al-Fatih et à d'autres que l'émigration n'était plus nécessaire après la conquête, annulant ainsi le statut d'émigrant pour certains de ses compagnons.

32-35 Muhammad ibn Yahya al-Sowli narrated that Oan ibn Muhammad quoted on the authority of Sahl ibn al-Qasim, “Ar-Ridha’ (a.s.) heard one of his companions say: May God damn those who fought the Commander of the Faithful (a.s.).” Then Ar-Ridha’ (a.s.) told him, “Say: except for those who have repented and improved themselves.” Ar-Ridha’ (a.s.) then added, “The sin of those who disobeyed him (i.e. Imam Ali (a.s.)) and did not accompany him to fight corruption and the corrupt ones is even greater than that of those who fought him and then repented. And God made them succeed in repenting.”

Que Dieu maudisse celui qui combat l'Imam des croyants (que la paix soit sur lui). Dis plutôt: sauf celui qui se repent et se réforme. Le péché de celui qui abandonne et ne se repent pas est plus grand que le péché de celui qui l'a combattu puis s'est repenti. Et Dieu est Celui qui guide vers la réussite.