Ceci est la partie 17 sur 33 de « The Book of Belief and Disbelief », livre 6 de Al-Kafi — Hadith 2 246–2 295. Le livre est suffisamment long pour être divisé en 33 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
12. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “Once I asked abu al-Hassan (a.s.) about standing up to salute the rulers (to show respect). He said that abu Ja’far (a.s.) has said, ‘Al-Taqiyyah is my religion and the religion of my predecessors. Whoever disregards al-Taqiyyah has no belief.”’
13. Ali ibn Ibrahim has narrated from his father from Hammad from Rib’i from Zurara from abu Ja’far (a.s.) who has said the following: “ Al-Taqiyyah (protective measures) is for when and wherever needed and the one involved in it knows best how to apply it.”
14. Ali has narrated from his father from ibn Mahbub from Jamil ibn Salih from Muhammad ibn Marwan from abu ‘Abd Allah (a.s.) who has said the following: “My father (a.s.) has said, ‘What could be more delightful to me than al-Taqiyyah’, it is a shield for believing people.’”
15. Ali has narrated from his father from ibn abu ‘Umayr from Jamil from Muhammad ibn Marwan who has said the following: “Once abu ‘Abd Allah (a.s.) said to me, ‘What was it that prevented Maytham (may Allah grant him blessings) from al-Taqiyyah?’ 1 He by Allah knew that this verse of the Holy Quran was revealed about ‘Ammar and his people, ‘. . . unless he is forced, but his heart is confident with belief. . . .’”( 16 : 106 )
16. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Shu’ayb al-Haddad from Muhammad ibn Muslim from abu Ja’far (a.s.) who has said the following: “ Al-Taqiyyah is made law to save lives. Once it (danger) is already there to take lives, then there is no al-Taqiyyah .”
17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Muhammad ibn Muslim from abu ‘Abd Allah (a.s.) who has said the following: “As it (time of Imam al-Mahdi) draws closer, al-Taqiyyah will be more intensely needed.”
18. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from Isma’il al-Ju’fi and Mu’ammar ibn Yahya ibn Sam and Muhammad ibn Muslim and Zurara who have said the following: “We heard abu Ja’far (a.s.) saying, ‘ Al-Taqiyyah is whenever the son of Adam is compelled; Allah has made it lawful for him.’”
19. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from Hariz from abu ‘Abd Allah (a.s.) who has said the following: “ Al-Taqiyyah is a shield of Allah between Allah (His punishing) and His creatures.”
20. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from Muhammad ibn Jumhur from Ahmad ibn Hamza from al-Husayn ibn al-Mukhtar from abu Basir who has said the following: “Abu Ja’far (a.s.) has said, ‘Meet them (unfriendly people) outwardly and oppose them inwardly when the rulers are childish.’”
21. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Zakariya al-Mu’min from ‘Abd Allah ibn Asad from ‘Abd Allah ibn ‘Ata’ who has said the following: “Once I said to abu la’ far (a.s.) ‘Two of the people of Kufah were held and it was said to them, “Denounce Amir al-Mu’minin (Ali ibn abu Talib), recipient of divine supreme covenant. One of them did and the other did not denounce. The one who denounced was released and the other was killed.’ The Imam said, ‘The one who denounced was an expert of law of his religion and the one who did not denounce was in a hurry to go to paradise.’”
22. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Salih who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Stay away from the consequences of slip and mistake (disregarding al-Taqiyyah’).’"’
23. Abu Ali al-Ash’ari has narrated from ‘Abd al-Jabbar from Muhammad ibn Isma’il from Ali ibn al-Nu’man from ibn Muskan from ‘Abd Allah ibn abu Ya’fur who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘ Al-Taqiyyah for a believer is a shield and protection. One who does not observe al-Taqiyyah has no belief. A servant of Allah receives a Hadith from us and on that basis he follows the religion of Allah, the Most Majestic, the Most Holy. It then is an honor for him in this world and light for him in the next world. A servant receives a Hadith from us and he makes it public and it becomes humiliation for him in this world and Allah, the Most Majestic, the Most Holy, removes that light from him.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Malik ibn ‘Atiyyah from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “I, by Allah, love to bail out two things in my followers with parts of my arms: their rush for quick response and lack of silence and restraint.”
2. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Ammar ibn Marwan from abu ‘Usamah Zayd al-Shahham who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘People were commanded to maintain two characteristics, for the loss of which they involved themselves into something else; they were patience and silent abstinence.”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Yunus ibn ‘Ammar from Sulayman ibn Khalid who has said the following: “Abu ‘Abd Allah (a.s.) once said, ‘O Sulayman, you follow the religion of one for whose silent abstinence Allah grants him honor, but due to his loud publicity, Allah causes his humiliation. ’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Bukayr from a man who has said the following: “Once we in a group went to see abu Ja’far (a.s.) and said to him, ‘O descendent of the Messenger of Allah, we intend to travel to Iraq, and request your recommendations.’ Abu Ja’far (a.s.) said, ‘The stronger ones among you must support the weak ones, the well to do among you must reach out to the poor ones among you, do not expose our secrets and do not publicize our cause. When you receive a Hadith from us accept it only if you find sufficient, two or at least one, supporting evidence from the book of Allah, otherwise, keep it on hold and then refer it to us for verification. You must know that those waiting for this matter (coming of Imam al-Mahdi) have a reward like those who fast all the time and pray every night. Whoever will find himself with our al-Qa’im (al-Mahdi) and will come out with him to do away with our enemies he will have a reward equal to that for twenty martyrs and whoever will be killed supporting our al- Qa’im, his reward will be equal to that for fifteen martyrs.’”
5. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Abd al-‘Ala’ who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Just to affirm our cause is not enough to carry it. To bear our cause is to keep it concealed and protect it from those who do not support it. Convey the greeting of peace to them and tell them, “May Allah grant blessings to those who attract people’s love to himself, speak to them (common people) about what they know and conceal from them what they deny.’” The Imam then said, ‘By Allah, our bitter enemy, is not more of a problem bigger for us than those who speak of us things that we dislike. If you hear a servant (of Allah) publicizing (our cause) then walk to him and turn him away from it. If he did not accept your advice then leave him to one who might prove to be heavier for him and he would listen to him. There are those of you who on request meet the needs of a person with kindness. Be kind to me in my needs as you are kind to each other in your needs. If he accepts from you, that is fine, otherwise, bury his words under your feet and do not say, ‘He says so and so.’ This will make it difficult for you and for me. By Allah, were you to say what I say, I could confirm that you are of my companions. This is abu Hanifah and he has companions. This is al-Hassan al-Basri and he has his companions. I am a man from Quraysh of the descendents of the Messenger of Allah. I knew the book of Allah in which there is explanation for everything, the beginning of creation, the matters of heavens, the issues of earth, the matters of those in the past, the issues of the later generations, and issues of things that existed and the matters of the things that will come into existence. To me these all are as if I see them before my eyes.’”
6. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Rabi’ ibn Muhammad al-Musalli from ‘Abd Allah ibn Sulayman from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) once said to me, ‘Our cause had still been hidden until the children of Kisan began to speak of it on the roads, villages and in large places.’”
7. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from ibn Mahbub from Jamil ibn Salih from abu ‘Ubaydah al- Hadhdha’ who has said the following: “I heard abu Ja’far (a.s.) saying, ‘By Allah, the most beloved to me of my companions are most restraining from the worldly attractions (sins), most knowledgeable in Fiqh (laws of Shari’a) and most secretive in our Hadith. Of the worst conditions among them and most disliked is the one who on hearing Hadith ascribes it to us and narrates it from us. Not only does he not accept it, also he abhors it and rejects it. He has made those who follow it turn to disbelief while he does not know. Perhaps the Hadith has come out from us and to us is ascribed and with this he will be out of our Walayah (guardianship).’”
8. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from ‘Abd Allah ibn Yahya from Hariz from Mu’alla ibn Khanith who has said the following: “Once abu ‘Abd Allah (a.s.) said to me, ‘O Mu’alla, conceal our cause and do not make it public; to those who conceal our cause and do not publicize it, Allah grants honor in this world. He will make it a light between his eyes in the next life and lead him to paradise. O Mu’alla, whoever publicizes our cause and does not conceal it, Allah humiliates him in this world, removes the light between his eyes in the next life and will make darkness to lead him to fire. O Mu’alla, al-Taqiyyah is my religion and the religion of my predecessors. There is no religion for one who does not observe al-Taqiyyah. O Mu’alla, Allah loves to be worshipped secretly just as He loves to be worshipped publicly. O Mu’alla, one who publicizes our cause is like one who rejects it altogather.’”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al- Hassan ibn Ali from Marwan ibn Muslim from ‘Ammar who has said the following: “Once abu ‘Abd Allah (a.s.) asked me, ‘Did you tell anyone what I told you?’ I said, ‘No, I have not told anyone except Sulayman ibn Khalid.’ The Imam said, ‘Very good. Have you not heard the words of the poet: ‘Do not allow my secret and your secret pass to a third party. Is it not the case that a secret passing two people is public?”’
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “Once I asked abu al-Hassan al-Rida (a.s.) a question. He refrained silently and said, ‘If we give you everything you want, it may become evil for you and the neck of the owner of this cause will be caught tight.’ “Abu Ja’far (a.s.) has said, ‘It is the guardianship of Allah, Who told it secretly to Jibril, who secretly told it to Muhammad (a.s.) who secretly told it to Ali (a.s.) who secretly told it to whoever Allah wanted and then you publicize it. Who is he that has heard a word then has held it secretly?’ “Abu Ja’far (a.s.) has said, ‘It is in the wisdom of ‘Ale Dawud (family of David), “It is necessary for a Muslim to have control over his soul, be attentive to his affairs and have foil knowledge of the people of his time.” Be pious before Allah and do not publicize our Hadith. It is a fact that Allah defends his friends and exacts recompense for His friends from His enemies. Have you considered how Allah dealt with Ale Barmak (family of Barmak) and how He recompensed for abu al-Hassan (a.s.) when banu ‘Ash’ath faced the great danger and Allah defended them for their supporting abu al- Hassan, recipient of divine supreme covenant? In Iraq you are well aware of the deeds of those Pharaohs and the respite that Allah has given them. Therefore, you must observe piety before Allah and do not allow the worldly life to deceive you. Do not be confused about those who have been given respite. It is as if the matter (reappearance of al-Mahdi, recipient of divine supreme covenant) is almost within your reach.’”
11. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali al-Washsha’ from ‘Umar ibn Aban from abu Basir who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘The Messenger of Allah has said, “Tuba’ (a tree in paradise) is for a servant who is unknown to people but Allah knows him. Such people are the torches of guidance and the fountains of knowledge. Through them every darkening calamity brightens. They do not publicize undisclosed facts and they are not quarrelsome braggarts.’”
12. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from abu al- Hassan al-Asbahani from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Tuba’ (a tree in paradise) is for every servant (of Allah) who is unnoticed among the people but knows people and they do not know him. Allah knows him from His side with happiness. They are the torches of guidance. Through them every darkening calamity is removed aside and for them every door to blessing opens. They do not publicize undisclosed facts and they are not quarrelsome braggarts.’ He has also said, ‘Speak of the good so you become known for it. Do good and be of its people and do not be hastening announcers. The best of you are those who on looking up on them one is reminded of Allah and the wicked ones among you are those who publicize undisclosed facts, cause separation among the loved ones and search for faults in the innocent people.’”
13. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from those he has narrated from and who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Control your tongues and stay home, no one will ever disturb you in particular. Zaydi people are still a protection for you and they will always be as such.’”
14. It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa from abu al-Hassan (a.s.) who has said the following: “When there is something in one of your hands, if you can, do not allow the other hand to know about it.’ The narrator has said that there was a man in his presence and they discussed publicity. The Imam said, ‘Control your tongue and you will find honor and do not allow people to become in control of your neck to humiliate you.’”
15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Khalid ibn Nujayh from abu ‘Abd Allah (a.s.) who has said the following: “Our cause is hidden and veiled by the (Divine) covenant. Whoever disregards it against us Allah will humiliate him.”
16. Al-Husayn ibn Muhammad an Muhammad ibn Yahya all have narrated from Ali ibn Muhammad ibn Sa’d from Muhammad ibn Muslim from Muhammad ibn Sa’id ibn Ghazwan from Ali ibn al-Hakam from ‘Umar ibn Aban from ‘Isa ibn abu Mansur who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘A breath with a sigh of concern and sadness due to injustice done to us is Tasbih (speaking of the glory of Allah) and one’s concern about our cause is worship, his concealing our secret is Jihad (hard work for the cause of Allah).”’ “Muhammad ibn Sa’id told me to write it down with gold. I then did not write anything better than that.”
1. Muhammad ibn Ja’far has narrated from Muhammad ibn Isma’il from ‘Abd Allah ibn Dahir from al-Hassan ibn Yahya from Qathm abu Qatadah al-Harrani from ‘Abd Allah ibn Yunus from abu ‘Abd Allah (a.s.) who has said the following: “Once a man called Hammam, an assiduous worshipper practicing religious rules and a hardworking man came to Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) during his speech and said, ‘O Amir al-Mu’minin, describe for us the qualities of the believer as if we see him before our eyes.’ “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) said, ‘O Hammam, a believer is a smart, intelligent one whose delight is on his face and whose sadness is in his heart, his chest is vastly open, his soul is most humble, he criticizes one’s leaning to every mortal, exhorts to go for everything good. He is not hateful, quarrelsome, scandalous, faultfinding or backbiting. He dislikes high positions (of negative nature) and is an enemy of fame and publicity. His sadness remains for a long time, his ambition is far reaching. He very often remains silent, dignified, ever remembering (the Lord), exercising patience, grateful, sad due to his thoughts, happy with his poverty, easy in his nature, kindhearted, of strong loyalty, of very little trouble, not a liar or insulting. “When laughing, he does not burst. When angry he does not msh. His laughing is smiles, his question is to learn, his review is to understand, his knowledge is plentiful, his forbearance is great and his blessing is a great deal. He is not stingy, he does not hasten, irritate or act as an extremist, is not unjust in his judgment, or unfair due to his knowledge. His soul is more solid than a rock, his labor is more sweet than honey. He is not greedy, intolerant, violent, conceited, pretending or exaggerating. He is graceful in disputed matters, of honorable visitation, a man of justice when angry, a friend when asked. He is not adventurous, or insulting and coercive. His love is pure, he is of solid promise, of fulfilling commitment, affectionate, a keeper of good relations, forbearing, calm, of very little that is extraneous, happy with Allah, the Most Majestic, the Most Holy, and opposes his own desires. He is not rough toward his inferiors and does not indulge in what is not his business. He is a supporter of religion, a defender of believers, a stronghold for Muslims, and admiration does not affect him negatively, greed does not hurt his heart, playfulness does not change his judgment and ignorant ones cannot find the limits of his knowledge. “His words are many and he is a determined scholar. He is not abusive or furious. He reaches out without harshness, is generous not a spendthrift, is not deceitful or treacherous, is not a faultfinder or unjust to a human being. He is a friend of the creatures, effortful on earth, assistant of the weak and a helper of the helpless. He does not violate what is hidden or uncover secrets, his trials are a great deal and his complaints very little. He remembers the good that he had seen, covers up the evil that he may observe, hides the defects, safeguards the unseen, corrects slips and forgives mistakes. He does not walk away from an advice that he can give, and he does not give up reforming an unjust instance. He is trustworthy, steadfast, pious, clean, purified and consenting. He accepts excuses, speaks of someone with grace and he is good and expects good from people. “He accuses his soul of defects, loves for the sake of Allah with understanding and knowledge, cuts off relations for the sake of Allah with firmness and determination. Happiness does not trespass upon him and intense happiness does not make him excited. He is a reminder for the scholar and a teacher for the ignorant. He is not expected to cause a calamity. He is not feared for causing a tragedy, every effort to him is more sincere than his own and every soul is more correct than his own. He knows his defects. He is busy with his own sadness. He does not trust anyone except his Lord. He feels a stranger, lonely, dispossessed and sad. He loves for the sake of Allah, strives for the sake of Allah to follow His happiness. He does not revenge by himself for his own self. He does not make friends to make his Lord angry. He sits with the poor, is a friend of the truthful ones, a supporter of the people of truth and an assistant for those near to him. He is like a father for the orphans, like a husband for the widows, the first hope for the destitute, expected to remove every resentful matter and to relieve every difficulty. “He is light and happy, is not frowning or sly, is strong, controlling of anger, smiling, sharp-sighted and greatly cautious. He does not ignore, and if ignored, he is forbearing. He is not stingy and if stinginess, is used against him he exercises patience. He understands, thus he is bashful, is content, independent and is self-sufficient. His bashfulness is higher than his lust, his love is higher than his jealousy and his forgiveness is higher than his hate. He does not speak without correctness and does not dress unless it is economical. He walks humbly, is submissive before his Lord in obedience and is happy with Him in all conditions. His intention is pure and sincere. His deeds are free of fraud and deceit. His observations are good lessons, his silence is thoughtful and his words are wisdom. He is advising, charitable and brotherly. He gives good advice in public and in private. He does not abandon his brother, does not backbite him and does not plot against him. He does not regret what he has missed, and does not become sad for whatever befalls him. He does not hope for what is not lawful. He does not fail in hardships and does not perpetrate in comfort. He mixes forbearance with knowledge and reason with patience. He is not lazy but is always active, of very short longing and of very few slips. (Good) is expected through him, his heart is fearful, he always speaks of his Lord, his soul is content, his ignorance is negative, his affairs are easy, he is sad for his sins, his lust is dead, his anger is controlled and his moral behaviors are lucent. “His neighbors live safely with him, his pride is weak, he is content with whatever is determined for him, his patience is strong, his affair is well established and his remembering (the Lord) is a great deal. He meets people to learn and remains silent for safety, he asks questions to understand, and he trades to earn. He does not remain silent for good to be subjected to injustice, and does not speak to be used in doing injustice to others. His soul is tired of him and people are comfortable with him. He has tired his soul for the gains of the next life and has provided comfort to others by means of his soul. If rebellion is committed against him he exercises patience until Allah finds support for him. His distancing when distancing is needed comes in overlooking and in graceful disregard, and his closeness when closeness is needed comes as kindness and blessings. His distancing is not out of boastfulness or greatness and his closeness is not a plot or deceit. It is because he follows the footsteps of those before him, the people of goodness. Thus, he is the leader for those after him. “The narrator has said that Hammam breathed very deeply and fell down unconscious. Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) said, ‘By Allah I was afraid of its effect for him. This is how effective advice works on people deserving such advice. Someone said, ‘Why does it not apply to you, O Amir al-Mu’minin?’ The Imam said, ‘For everything there is an appointed time that is not surpassed and a cause that does not fail. Wait, and do not transgress. It was a blow that Satan made to flow through your tongue.’”
2. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Jamil ibn Salih from ‘Abd Allah ibn Ghalib from abu ‘Abd Allah (a.s.) who has said the following: “It is worthwhile of a believer to have eight qualities: (a) Dignity in volatile conditions, (b) patience on facing a misfortune, (c) gratitude in comfortable conditions, (d) contentment with what Allah has given him for sustenance, (e) justice for enemies, (f) not to be a burden for the friends, (g) that his own body be tired of him and that (h) people be comfortable with him.’ “Knowledge is the friend of the believer, forbearance is his secretary, patience is the commander of his army, courteousness is his brother and speaking softly is his father.”
3. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Mansur ibn Yunus from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “The believer remains silent for safety and speaks to benefit. He does not speak of his trust to the friends and does not withhold his testimony for the people of distant relationships. He does not do anything good to show off and does not ignore it due to bashfulness. If he cleanses himself he fears what they (people) say, and asks forgiveness for what they do not know. The words (in his praise) of those who do not know do not make him boastful and he is afraid of the sum of his deeds.”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals who narrated to him in a marfu’ manner from abu ‘Abd Allah (a.s.) who has said the following: “The believer has power in religion. He is of solid determination but with soft words, his belief is in certainty, he has greed in deep understanding, is active in guidance, and virtuous in steadfastness. He has knowledge in forbearance, he is smart in friendliness, and generous in truth, modest in wealth, graceful in poverty, forgiving in power, and obedient to Allah in good advice. His desires are ending, he exsercizes restraint against desires, greed in Jihad (hard work for the cause of Allah), prayer in business, patience in hardships, dignity in volatile conditions, endurance in suffering, and gratefulness in comfortable conditions. He does not backbite or act boastfully, nor does he disregard maintaining good relations with relatives and neither is he neglectful. He is not harsh and stubborn. His eyes are not ahead of him and his stomach does not disgrace him, his private parts do not overpower him. He does not envy people; he measures but is not measured. He is not extravagant, he helps the oppressed, he has blessings for the destitute, his soul is tired of him and people receive comfort from him. He is not interested in worldly honor and does not complain because of worldly humiliation. People look forward to be closer to him but he is preoccupied with his own business. No defect is found in his judgment, no flaw is found in his opinion, and no failure takes place in his religion. He provides instruction for those who consult him and assists those who assist him. He shuns indecency and ignorance.”
5. It is narrated from him (narrator of the Hadith above) from certain individuals of his people from in a marfu’ manner from one of them (abu Ja’far or abu ‘Abd Allah (a.s.)) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) once passed by a gathering of Quraysh where he found the people in white clothes, of clear complexion, frequently laughing and who pointed out their fingers to whoever passed (near) by. Then he passed by a gathering of al- Aws and Khazraj where he found people of worn out bodies, whose necks were thinning, their colors had turned pale and were very humble in their words. “Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) wondered about his observation, he came to the Messenger of Allah and said, ‘May Allah keep my soul and the souls of my parents in service for your cause, I passed by a gathering of the tribe of so and so.’ He described them for the Holy Prophet. He then said, T also passed by a gathering of al- Aws and al-Khazraj.’ He described them for the Holy Prophet. He then said, ‘They all are believing people. O Messenger of Allah, describe for me the qualities of the believers.’ “The Messenger of Allah bent down his head for a while, then he raised his head and said, ‘There are twenty qualities in a believer without which his belief is not complete. Of the qualities of the believing people, O Ali, is their presence in prayer, quick payment of al-Zakat (charity), feeding the destitute, placing of their hand on the heads of the orphans (to comfort them), cleansing of their clothes, and their tying up their waist with covering. They are those who do not lie when speaking, do not disregard their promise, and do not violate their trust. They tell the truth when they speak up, at night they are monks and are lions during the day. During the days they fast and stand up for worship at night. They do not harm the neighbors and the neighbors do not experience any harm from them. They are those who walk on earth in humble manners, and their steps move to the homes of the widows (to help) and in the procession for funerals. May Allah make us of the pious ones.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from al-Qasim ibn ‘Urwah from abu al-‘Abbas who has said that abu ‘Abd Allah (a.s.) has said the following: “Whoever enjoys a virtuous deed and is disgusted with a sin is a believer.”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn al-Hassan ibn (za)’lan from abu Ishaq al-Khurasani from ‘Amr ibn Jumay’ al-‘Abdi from abu ‘Abd Allah (a.s.) who has said the following: “Our Shi’a (followers) look pale, with parched (lips), slim and they receive the darkening night with sadness.”
8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from a man from abu ‘Abd Allah (a.s.) who has said the following: “Our Shi’a (followers) are people of guidance, of piety, of goodness, of belief and people of victory and triumph.”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ‘Isma’il from Mansur Bazarj from Mufaddal who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Beware of the thoughtless people. Shi’a (followers) of Ali (a.s.) are only those whose stomach and private parts are chaste, and are intensely involved in Jihad. They work for the sake of their Creator in the hope for His rewards and for fear of His punishment. If you see such people they are the Shi’a (followers) of Ja’far ibn Muhammad, recipient of divine supreme covenant.’”
10. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from Ali ibn Ri’ab ibn abu Ya’fur from abu ‘Abd Allah (a.s.) who has said the following: “The Shi’a (followers) of Ali (a.s.) were of slim and lean bellies, and withered lips. They were people of compassion, knowledge, and forbearance. They were known as of monkish practice. You should assist each other in your cause with restraint from worldly attractions (sins) and be very hard working.”
11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Safwan al-Jammal who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Of believers are only those who even on becoming angry do not deviate from the truth and when they become happy it does not take them into falsehood and when in power they do not take more than what is for them.’”
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man from ibn Muskan from Sulayman ibn Khalid who has said the following: “Once abu Ja’far (a.s.) said to me, ‘O Sulayman, do you know who a Muslim is?’ I said, ‘May Allah keep my soul in service for your cause, you know better. ’ The Imam said, ‘A Muslim is one from whose tongue and hands other Muslims are safe.’ Then the Imam said, ‘Do you know who a believer is?’ I said, ‘You know better.’ The Imam said, ‘A believer is one who is an accepted trustworthy person among the Muslims in their properties and lives. It is unlawful for a Muslim to be unjust toward a Muslim, betray him or push him aside in his helplessness.’”
13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al- Hassan ibn Mahbub from abu Ayyub from abu ‘Ubaydah from abu Ja’far (a.s.) who has said the following: “A believer is one whose agreement does not lead him into sin or falsehood. When he is angry it does not take him out of speaking the words of truth, when in power it does not lead him to cross over to where he has no right.”
14. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from abu al-Bakhtari in a marfu’ manner from the Imam who has said the following: ‘‘Believers are of serenity and soft words. They are easy to lead like the camel harnessed by the nose, who does not resist the leader who makes him sit even on a rock.”
15. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abd Allah Who has said the following: “Three things are of the signs of a believer: having knowledge of the existence of Allah, who to love and who dislike.”
16ـ وَبِهَذَا الإسْنَادِ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) الْمُؤْمِنُ كَمِثْلِ شَجَرَةٍ لا يَتَحَاتُّ وَرَقُهَا فِي شِتَاءٍ وَلا صَيْفٍ قَالُوا يَا رَسُولَ الله وَمَا هِيَ قَالَ النَّخْلَةُ.
16. Through the same chain of narrators it is narrated from the Messenger of Allah who has said the following: “A believer is like the tree whose leaves do not fall off in summer or in winter. They asked, ‘O Messenger of Allah, what tree is it?’ He said, ‘It is the palm-tree.’”
17. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Uramah from (abu) Ibrahim al-‘A’jami from certain individuals of our people from abu ‘Abd Allah (a.s.) who has said the following: “A believer is forbearing. He is not ignorant and if he is ignored he remains forbearing. He does not do injustice and if he is oppressed he forgives. He is not stingy, if stinginess is exercised against him he exercises patience.”
18. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran from Mundhar ibn Jayfar from Adam abu al-Husayn al- LuTu’i from abu ‘Abd Allah (a.s.) who has said the following: “A believer is one whose earning is pleasantly clean, whose moral behavior is excellent and whose conscience is not ill. He gives to charity the extra from his property and holds back the extra of his words. People do not feel threatened by his evil and he yields to justice for people against his own soul.”
19. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from al- Hassan ibn Ali from abu Kahmas from Sulayman ibn Khalid from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Do you want me to tell you about believers? He is one whose trustworthiness believers trust in matters of their lives and properties. Do you want me to tell you who a Muslim is? He is one from whose tongue and hands Muslims are safe. An immigrant is one who migrates from evils and desists from what Allah has prohibited. It is unlawful for believers to be unjust to a believer, betray him, backbite him or push him aside with a harmful push.’”
20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Mufaddal ibn ‘Umar from abu Ayyub al-‘Attar from Jabir who has said the following: “Abu Ja’far (a.s.) has said, ‘The Shi’a (followers) of Ali (a.s.) are only those who are forbearing, scholars, with parched lips and one can find signs similar to those of the monks on their faces.’”
21. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan from Ma’ruf ibn Kharrabuz from abu Ja’far (a.s.) who has said the following: “Once Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) prayed the morning prayer with people in Iraq. After prayer he gave a speech on having fear of Allah. He wept and made people weep. He then said, ‘By Allah, I lived with a people, in the times of my beloved one, the Messenger of Allah, who were ragged, dusty and slim-bellied. Between their eyes it looked like the hooves of a goat. They spent the night in prostration and in standing position before their Lord, only resting on their feet or forehead. They whispered to their Lord to set their necks free from the fire and, by Allah, I saw them in such condition and they still were afraid and anxious (because of the next life).”’
22. It is narrated from him (narrator of the Hadith above) from al-Sindy ibn Muhammad from Muhammad ibn al-Salt from abu Hamza from Ali ibn al- Husayn (a.s.) who has said the following: “Once Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) prayed the morning prayer and remained in his place until the sun rose up to the length of a spear and then turned his face to people and said, ‘By Allah I lived in the times of a people who spent the night prostrating and standing before their Lord, changing positions only to rest on their knees or forehead, as if they could hear the roaring of fire in their ears. Were Allah mentioned they swerved like branches of trees in the wind, as if the people had spent the night totally neglectful (of worship).’ The narrator has said, ‘The Imam (a.s.) thereafter was never seen laughing until he passed away.’”
Majhul· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
