Ceci est la partie 28 sur 33 de « The Book of Belief and Disbelief », livre 6 de Al-Kafi — Hadith 2 796–2 845. 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.
1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Muhammad ibn ‘Ajlan who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Allah, the Most Majestic, the Most Holy, has criticized people for publicizing confidential matters in His words, “When they receive any news of peace or war, they announce it in public. . . (4:83) Therefore, be on your guard against publicity of confidential matters.’”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad al-Khazzaz from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever publicizes our (confidential) Hadith is like one who has denied our rights.’ The Imam (a.s.) had also said to al-Mu’alla ibn khunays, ‘One who publicizes our Hadith is like one who rejects them.’”
3. Yunus has narrated from ibn Muskan from ibn abu Ya’fur who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever publicizes our (confidential) Hadith, Allah will take away his belief.’”
4. Yunus ibn Ya’qub has narrated from certain individuals of his people from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever publicizes our (confidential) Hadith is like one who does not kill us by mistake but he does so on purpose.’”
5. Yunus has narrated from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I heard abu Ja’far (a.s.) saying, ‘A servant (of Allah) will be raised on the Day of Judgment, although he had not caused any bloodshed, something containing a dose or more blood will be given to him and he will be told, “This is your share of the blood of so and so.” He will say, ‘Lord, You know that You caused me to die and I had not committed any bloodshed.’ The Lord will say, ‘Yes, you did commit bloodshed. You heard such and such facts from so and so, you narrated it against his interests and transmitted it until it reached so and so tyrant, who murdered him on the basis of the narration, and this is your share of that blood.’”
6. Yunus has narrated from ibn Sinan from Ishaq ibn ‘Ammar from abu ‘Abd Allah (a.s.) who has said the following: “The Imam recited this verse: . . for they denied the evidence (of the existence of Allah) and murdered His Prophets without reason; they were disobedient transgressors.’ (2:61) The Imam said, ‘By Allah they did not murder them with their hands or swords but they would hear their Hadith and publicize them, causing them to be captured and murdered. It then became murder, transgression and disobedience.’”
7. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Sama’a from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: “About the words of Allah, the Most Majestic, the Most Holy, ‘. . . for unjustly murdering the prophets . . .,’ (3:112) the Imam said, ‘By Allah, they did not murder them with their swords but they publicized their secrets, spread them against the prophets who then were murdered.’”
8. It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa from Muhammad ibn ‘Ajlan from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, in His words has criticized a people for publicizing confidential facts: ‘When they receive any news of peace or war, they announce it in public . . . ,’ (4:83) therefore, be on your guard against publicizing confidential facts.’”
9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Husayn ibn ‘Uthman from those who reported to him from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever publicizes our (confidential) cause is like one who murders us on purpose, and not by mistake.’”
10. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from Ahmad ibn Muhammad from Nasr ibn Sa’id, Mawla abu ‘Abd Allah (a.s.) from his father who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘The propagator (of the confidential Hadith of ‘ A’immah ) is in doubt (about his belief in ‘ A’immah ) and the narrator (of confidential matter) before a stranger (unreliable audience) is an unbeliever. Whoever holds fast to the firm ring, is saved.’ I (the narrator) then asked, ‘What is it (the ring)?’ The Imam said, ‘It is submission (to the commands of ‘ A’immah , and acceptance of the same).”’
11. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from a man of the people of Kufah from abu Khalid al-Kabuli from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has made religion into two kingdoms; the kingdom of Adam, which is the kingdom of Allah, and the kingdom of Satan. When Allah wants to be worshipped publicly such time is the time of the kingdom of Adam. When Allah wants to be worshipped in hiding and secretly, such time is the time of the kingdom of Satan. The publisher of what Allah wants to remain secret is out of the limits and sanctuary of religion.”
12. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman ibn al-Hajjaj from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever opens his morning activities with the publicity of our secrets Allah will make the heat of iron and the congestion of prisons dominate him.’”
1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) مَنْ طَلَبَ رِضَا النَّاسِ بِسَخَطِ الله جَعَلَ الله حَامِدَهُ مِنَ النَّاسِ ذَامّاً.
1. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever seeks the pleasure of people to anger Allah, Allah will make the people who praise him vilify.’”
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran from Sayf ibn ‘Amirah from ‘ Amr ibn Shimr from Jabir from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Whoever seeks the pleasure of people with that which angers Allah, the people praising will belittle him. Whoever gives preference to Allah’s obedience with that which angers people, Allah will suffice him against the animosity of every enemy, the envy of all enviers and the transgression of all transgressors. Allah, the Most Majestic, the Most Holy, will be his helper and supporter.’”
3. It is narrated from him (narrator of the Hadith above) from Sharif ibn Sabiq from al-Fadl ibn abu Qarrah from abu Qurrah from abu ‘Abd Allah (a.s.) who has said the following: “Once, a man wrote al-Husayn (a.s.) asking, ‘Instruct me with good advice in two letters.’ The Imam wrote back to him, ‘Whoever seeks to acquire something by means of what angers Allah (his deed as such) will be most harmful to his hopes and most hastening to the coming of that which frightens him.’”
4. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a.s.) has said, ‘Whoever obeys, considering it a matter of his religion, one who disobeys Allah, has no religion, and so also is one who follows what is forged against Allah as well as one who accepts as a matter of his religion, to reject any signs of Allah.’”
14ـ 5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله عَنْ أَبِيهِ (عَلَيهِ السَّلام) عَنْ جَابِرِ بْنِ عَبْدِ الله الأنْصَارِيِّ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) مَنْ أَرْضَى سُلْطَاناً بِسَخَطِ الله خَرَجَ مِنْ دِينِ الله.
5. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abd Allah (a.s.) from his father from Jabir ibn ‘Abd Allah (al-Ansari) who has said the following: “The Messenger of Allah has said, ‘Whoever seeks the pleasure of a king by a means that anger Allah, has moved out of the religion of Allah.’”
1. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Ahmad ibn Muhammad all from Ahmad ibn Muhammad ibn abu Nasr from Aban from a man from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘If you find five things, then seek refuge to Allah against them: indecency has never become manifest in a people to the limit of an open performance, but that a plague and such pains that were never experienced before by their ancestors will appear among them. People who cheat in weighing and measurements face a famine, harsh conditions of living and injustice of the king. If a people deny payment of al- Zakat (charity) they will be denied rains from the skies. Were it not for the existence of animals no rain would come down upon them. If a people disregard the covenant of Allah, and the Messenger of Allah, Allah will make dominant over them their enemy and will take away certain items of their possession. If a people judge their cases by that which is not from Allah, the Most Majestic, the Most Holy, Allah, the Most Majestic, the Most Holy, will make them to suffer a civil war.’”
2. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Ahmad ibn Muhammad all from ibn Mahbub from Malik ibn ‘Atiyyah from abu Hamza from abu Ja’far (a.s.) who has said the following: “We have found in the book of the Messenger of Allah the following: after my leaving this world when fornication will turn out to be apparent among people, sudden death will take place more frequently. When weighing and measurement will become light, people will face famine and shortages of livelihood. When they deny paying al-Zakat (charity) the land will deny them its blessings of all of its farming, fruits and minerals. When people become unjust in their judgment, they will cooperate in injustice and animosity. When they disregard their covenant, Allah will make their enemies dominate them. When they fail to maintain good relations with relatives, properties will go in the hands of evildoers. When people stop commanding the fulfillment of obligations and prohibiting the unlawful matters and do not follow the virtuous people of my family, Allah will make their evil people dominate them. Their virtuous ones will pray but their prayers will not be heard.”
1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي زِيَادٍ النَّهْدِيِّ عَنْ عَبْدِ الله بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ لا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَجْلِسَ مَجْلِساً يُعْصَى الله فِيهِ وَلا يَقْدِرُ عَلَى تَغْيِيرِهِ.
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ziyad al-Nahdi from ‘Abd Allah ibn Salih from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘It is not proper for a believer to attend a meeting wherein Allah is disobeyed and one is not able to change it.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from Bakr ibn Muhammad from al-Ja’fari who has said the following: “I heard abu al-Hassan (a.s.) saying, ‘Why is it that I find you with ‘Abd al-Rahman ibn Ya’qub?’ I (the narrator) then said, ‘It is because he is my uncle from my mother’s side.’ The Imam said, ‘He says great heavy words about Allah. He describes Allah who is beyond description. You either sit with him and leave us or sit with us and leave him.’ I then said, ‘He may say anything he wants but what does that have to do with me when I say none of the things that he says?’ Abu al-Hassan (a.s.) said, ‘Are you not afraid of the misfortune that may befall him and involve all of you also? Do you not know about the thing that happened to the people of Moses? The father of one of them was of the people of the Pharaoh. When the Pharaoh’s horsemen approached Moses, he withdrew himself from Moses to convince his father to join Moses but his father kept moving while he argued against his father until they reached the shore and both were drowned. The news reached Moses and he said, ‘He is in the mercy of Allah, but when misfortune falls there is no defense for those who are close to the sinners.’”
3. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ‘Abd al-Rahman ibn abu Najran from ‘Umar ibn Yazid from abu ‘Abd Allah (a.s.) who has said the following: “Do not associate with the heretics and do not sit with them so you may become one of them in the eyes of the people. The Messenger of Allah has said, ‘A man is in the religion of his friends and associates.’”
4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn Sarhan from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘When you after me find people of heresy and skepticism express your disapproval of them and increase your condemnation, words and opposition to and evidence against them so they may not become greedy to bring destruction to Islam. You must warn people against them and against learning their heretic ideas. Allah will reward you for this and will raise your position in the next life.’”
5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Muhammad ibn Yusuf from Muyassir from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘It is not proper for a Muslim to establish friendship and brothehhood with a blatant sinner, a silly person or a liar.’”
6. It is narrated from him (narrator of the Hadith above) from ‘Amr ibn ‘Uthman from Muhammad ibn Salim al-Kendi from those who narrated to him from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) from the pulpit would say, ‘It is very proper for a Muslim not to establish brotherhood with three kinds of people: a vulgar, a silly or a lying person; a vulgar person polishes his acts for you and loves that you become like him. He does not help you in your religious matters and your life in the hereafter. Association with him is injustice and hardheartedness. His coming and going with you is a disgrace. “A silly person does not show you anything good. There is no hope in his diverting any evil from you even if he may make an effort to help. Perhaps he may like to benefit you, instead he harms you. His death is better than his living, his silence is better than speaking, and his being at a distance is better than his being nearby. “You can never have a happy life with a lying person. He narrates your words to others and the words of the others to you. Whenever he runs out of a story, he stretches one story to the other so much so that even if he may tell the truth it is not believed. He creates animosity among people and grows hatred in the hearts. Be pious before Allah and look after your souls.’”
7. A number of our people have narrated from Sahl ibn Ziyad from ‘Amr ibn ‘Uthman from Muhammad ibn ‘Adhafir from certain individuals of his people from Muhammad ibn Muslim or abu Hamza from abu ‘Abd Allah (a.s.) from his father (a.s.) who has said the following: “Once Ali ibn al-Husayn (a.s.) said to me, ‘My son, beware of five kinds of people and do not associate with, speak to and accompany them on the road.’ I then asked, ‘Who are they O father?’ He then said, ‘You must not accompany a lying person; he is like a phantom. He tells you of what, in fact, is faraway to be very near and what, in fact, is near to be very far. You must not associate with a sinful person; he may sell you for a single loaf or even less to this or that person. You must not associate with a stingy person; he leaves you out in the cold in financial matters in your desperate conditions. You must not associate with a silly person; he may want to benefit you instead he causes you harm. “You must not associate one who has failed to maintain good relations with relatives; 1 have found him as condemned in three places of the book of Allah, the Most Majestic, the Most Holy, ‘If you ignore the commands of Allah, would you then also spread evil in the land and sever the ties of kinship? (47:22) Allah has condemned these people and made them deaf, dumb, and blind.’ (47:23) ‘Those who disregard their covenant with Allah after He has taken such a pledge from them, who sever the proper relations that Allah has commanded them to establish, and those who spread evil in the land will have Allah’s condemnation instead of reward and will face the most terrible end.’ (13:25) ‘. . . The evil doers (2:26) who break their established covenant with Him and the relations He has commanded to be kept and who spread evil in the land; these are the ones who lose a great deal.’” (2:27)
8. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from Shu’ayb al-‘Aqaqufi who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Allah has told you (believers) in the Book that when you hear people disbelieving and mocking Allah’s revelations, do not sit with them unless they change the subject. You will become like them. Allah will gather all the hypocrites and the unbelievers together in hellfire.’ (4:140) The Imam said, ‘It means that when you hear the man who rejects the truth, denies it and opposes A ’immah, you then must leave him and do not sit with him no matter whoever he may be.’”
9. Ali ibn Ibrahim has narrated from his father from Ali ibn Asbat from Sayf ibn ‘Amirah from ‘Abd al-‘Ala’ ibn ‘Ayun from abu ‘Abd Allah (a.s.) who has said the following: “Whoever believes in Allah and in the Day of Judgment must not sit in a seat whereby an Imam is belittled or a believer is criticized.”
10. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ari from ibn al-Qaddah from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘Whoever believes in Allah and in the Day of Judgment must not stay in a place that casts doubt on one’s credentials and make them murky.’”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from ‘Abd al-‘Ala’ who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Whoever believes in Allah and in the Day of Judgment must not sit in a place where an Imam is belittled or a believer is criticized.’”
12. Al-Husayn ibn Muhammad has narrated from Ali ibn Muhammad ibn Sa’d from Muhammad ibn Muslim from Ishaq ibn Musa who has said that narrated to him his brother and uncle from abu ‘Abd Allah (a.s.) who has said the following: “There are three kinds of gatherings that Allah despises and sends His anger upon the attendance therein. You must not sit there to associate with them: a gathering wherein there is one whose tongue speaks lies in his Fatwas (legal opinion), a gathering wherein our enemies are praised freshly and we are mentioned as old (of less value) ones, and a gathering wherein obstacles are created for us and you know it.’ The Imam then read three verses from the book of Allah as if they were in his mouth (or as if they were on his palms): ‘O believers, do not say bad words against the idols lest they (pagans) in their hostility and ignorance say such words against Allah. ’(6: 108) ‘When you see people mocking Our revelations, turn away from them so that they may change the subject. . . .’ (6:68) ‘(Unbelievers), do not follow whatever your lying tongues may tell you is lawful or unlawful to invent lies against Allah. . . .’” (16:116)
13. Through the same chain of narrators it is narrated from Muhammad ibn Muslim from Dawud ibn Farqad who has said that narrated to him Sa’id al-Jumahhi who has that narrated to him Hisham ibn Salim from abu ‘Abd Allah (a.s.) who has said the following: “If you are caught up with the people who are bitter enemies of ‘A’immah, recipients of divine supreme covenant, and you associate with them, you must act like a person on a piece of stone heated in a furnace whereby you move away as fast as you can; Allah hates them and condemns them. If you find them, speak against any one of ‘A ’immah, you must move away from them; Allah’s anger descend down there upon them.”
14. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman ibn al-Hajjaj from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever sits with those who abuse the friends of Allah has certainly disobeyed Allah,the Most High.’”
15. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from al-Qasim ibn ‘Urwah from ‘Ubayd ibn Zurara from his father from abu Ja’far (a.s.) who has said the following: “Whoever sits in a gathering where any of A ’immah is abused and one is able to move out of such gathering, but does not do so, Allah will dress him with humiliation in this world and punish him in the next life and take away from him the goodness that was granted to him due to his acquaintance with us.’”
16. Al-Husayn ibn Muhammad and Muhammad ibn Yahya have narrated from Ali ibn Muhammad ibn Sa’d from Muhammad ibn Muslim from al-Hassan ibn Ali ibn al-Nu’man who has said that his father narrated to him from Ali ibn al- Nu’man from ibn Muskan from al-Yaman ibn ‘Ubayd Allah who has said the following: “I saw Yahya ibn ‘Umm Tawil standing at al-Kunasa (an open area in Kufah) calling at the peak of his voice, ‘O group of friends of Allah, I disavow whatever you hear. Whoever abuses Ali (a.s.) allow the condemnation of Allah be upon him. We renounce the people of the family of Marwan and all that they worship besides Allah.’ He then would lower his voice and say, ‘Do not sit with those who abuse the friends of Allah. Do not sit with those who doubt our belief and do not accept them as your judge. If any of your brothers (in belief) would need to ask you questions (help), then you have violated your trust with him (for not helping before his appeal).’ He then would read, ‘. . . For the unjust We have prepared a fire which will engulf them with its flames. Whenever they ciy for help they will be answered with water as hot as liquefied brass, which will blister their faces. How terrible is such a drink and such a resting place!”’ (18:29)
1. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Sulaym Mawla Tirbal who has said the Hisham narrated to him from Hamza ibn al-Tayyar who has said the following: “Once abu ‘Abd Allah (a.s.) said to me, ‘People are of six categories.’ I then asked, ‘Can I write them down?’ The Imam said, ‘Yes, you can do so.’ I then asked, ‘What should I write?’ The Imam said, ‘Write down: the people promised paradise and those warned against the fire (but ignored it). Write down, “. . . others of them have already confessed their sins and have mixed virtuous deeds with sinful ones.’” (9:102) I then asked, ‘Who are such people?’ The Imam said, ‘Wahshi (assassin of Hamza) is one of them.’ The Imam said, ‘Write down, “There are others who have no good deeds for which they may receive any reward or sins for which they may be punished. . . .” (9:106) The Imam said, ‘Write down, “As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance, (4:98) [are not able to do anything against the unbelievers or find the right guidance] perhaps Allah will forgive them; He is All-merciful and All- forgiving.” (4:99) The Imam said, ‘Write down the people of ‘A’raf.’ I asked, ‘Who are they?’ The Imam said, ‘They are the people whose good and bad deeds measure equally. If they will be sent to the fire it will be due to their sins and if they will be sent to paradise it will be due to His kindness.’”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from ‘Ubayd from Yunus from Hammad from Hamza ibn al-Tayyar from abu ‘Abd Allah (a.s.) who has said the following: “People are of six categories. All of them come from three groups: people of belief, disbelief and straying. All three are the people of two promises. Allah has promised paradise and fire. There are the believers, and the unbelievers. Besides, there are the weak ones who hope in the command of Allah whereby they may be punished or forgiven and there are those who have confessed to their sins and have mixed good deeds with bad deeds. Also there are the people of ‘A’raf. (Straying people are of four groups and with the other two: believing people and unbelievers total six groups).”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from Zurara who has said the following: “Once Humran and I or Bukayr and I went in the presence of abu Ja’far (a.s.) and I said, ‘We use the Mitmar.’ The Imam said, ‘What is the Mitmar?’ I said, ‘It is a measuring device. Whoever of ‘Alawi or none ‘Alawi agrees with us we love them and whoever, ‘Alawi or none ‘Alawi opposes us, we disavow them.’ The Imam said, ‘O Zurara, the words of Allah are more true than your words. Where are those about whom Allah, the Most Majestic, the Most Holy, has said, ‘As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance,’ (4:98) and where are those who have hope in Allah’s command? Where are those who mix good deeds with bad deeds? Where are the people of ‘A’raf and where are people whose hearts incline to the truth?’” “Hammad has added in the Haditlr. The voices of abu Ja’far (a.s.) and I became loud and people at the door could hear them. “Jamil from Zurara has added: When many words were exchanged between him and I, he said, ‘O Zurara, it is a right on Allah not to send the straying people to paradise.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from al- Hassan ibn Mahbub from Dawud ibn Kathir al-Raqqi who has said the following: “Once I asked abu ‘Abd Allah (a.s.) ‘Are the traditions, Sunan of the Messenger of Allah like the obligations Allah, the Most Majestic, the Most Holy, has sanctioned?’ The Imam said, ‘Allah, the Most Majestic, the Most Holy, has sanctioned obligations that are compulsory for the servants (of Allah). Whoever ignores an obligation of the compulsory ones; does not perform it and rejects it, he becomes an unbeliever. The Messenger of Allah has commanded certain matters to be performed and they all are good deeds. One does not become an unbeliever for ignoring a few of the obligations that Allah, the Most Majestic, the Most Holy, has commanded His servant to perform, however, he has ignored a virtue and has cut down goodness.’”
2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja’far (a.s.) who has said the following: “By Allah, disbelief is before paganism and it is greater in filth. The narrator has said that the Imam then mentioned the disbelief of Satan when Allah told him to bow down before Adam and refused to prostrate, that disbelief is greater than considering things partners of Allah. Whoever chooses something instead of Allah, the Most Majestic, the Most Holy, refuses to obey and commits major sins is an unbeliever. One who establishes a religion other than the religion of the believers has considered things as partners of Allah.”
3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Bukayr from Zurara from abu Ja’far (a.s.) who has said the following: “The narrator has said that once Salim ibn abu Hafs and his companions were mentioned before abu Ja’far (a.s.) and that they denied that those who waged war against Ali (a.s.) are of the people who consider things as partners of Allah ( Mushrik ). Abu Ja’far (a.s.) said, ‘So they think such people are unbelievers.’ The Imam then said to me, ‘Disbelief is before paganism.’ He (the Imam) then mentioned Satan when Allah told him to prostrate, and he refused to do so. The Imam said that disbelief is before al-Shirk (paganism and considering things as partners of Allah). Whoever boldly disobeys Allah and commits major sins is an unbeliever. He has considered belief insignificant so he is an unbeliever.’”
4. It is narrated from him (narrator of the Hadith above) from ‘Abd Allah ibn Bukayr from Zurara from Humran ibn ‘A’yun who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘We showed him the right path, whether he would be grateful or ungrateful.’ (76:3) The Imam said, ‘If he accepts it (belief), he is then grateful or rejects it; he then is an unbeliever.’”
5. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali from Hammad ibn ‘Uthman from ‘Ubayd from Zurara who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The deeds of anyone who rejects belief, certainly, become fruitless. He, on the Day of Judgment will be of those who lose.’ (5:5) The Imam said, ‘It is disregarding the deeds that he has confessed to be true. Of such deeds is disregarding prayer without suffering from illness or being preoccupied. ’”
6. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Musa ibn Bukayr who has said the following: “Once I asked abu al-Hassan (a.s.) about disbelief and al-Shirk (paganism) as to which is before. The Imam said to me, ‘I have not experienced your involvement in polemics among the people.’ I then said, ‘Hisham ibn Salim has ordered me to ask you this question.’ The Imam said, ‘Disbelief is before and it is denial and rejection. Allah, the Most Majestic, the Most Holy, has said, . . except Iblis (Satan) who abstained out of pride, and so he became one of those who deny the truth.’” (2:34)
7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd al- Rahman ibn al-Hajjaj from Zurara who has said the following: “Once I asked abu Ja’far (a.s.) ‘Will a believer go in the fire?’ The Imam said, ‘No, by Allah.’ I then asked, ‘So no one will be sent in the fire except the unbelievers?’ The Imam said, ‘No, except whoever Allah wills.’ I (the narrator) repeated my question several times and the Imam said, ‘O Zurara, I say, “No,” and I say, ‘Except whoever Allah will wish’ and you say, “No,” but do not say, ‘Except whoever Allah will wish.’” Ibn abu ‘Umayr has said that Hisham ibn al-Hakam and Hammad have narrated from Zurara who has said the following: “I said to myself, ‘An old man has no knowledge of polemics.’ The narrator (Zurara) has said the Imam said to me, ‘O Zurara, what do you say about one who says, ‘I am at your command (whatever you say in matters of belief I accept). Will you kill him? What do you say about your servants and people very closely related to you? Will you kill them?’ “I (the narrator) then said to myself, ‘I am the one who has no knowledge of polemics.’”
8. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqa who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, when he was asked about disbelief and paganism which one was first, ‘Disbelief is first. Satan was the first to become an unbeliever and his disbelief was something other than al-Shirk (paganism) he did not invite to worship anyone other than Allah, he invited to such worship afterwards and thus, became a pagan.’”
9. Harun has narrated from Mas’adah ibn Sadaqa who has said the following: “I heard abu ‘Abd Allah (a.s.) when he was asked, ‘Why is it that a fornicator is not considered an unbeliever as one ignoring the prayer is? What is the reason and evidence?’ The Imam said, ‘A fornicator and so forth commits such act due to lust that influences him, while one ignoring the prayer does so due to his considering it insignificant. You do not find a fornicator contact a female for any other reason besides lust and desire that motivates him. One who ignores the prayer does not do so for pleasure. When you negate lust and pleasure then the motive is considering it insignificant, and when this happens it is disbelief.’ “The narrator has said that abu ‘Abd Allah (a.s.) was asked, ‘What is the difference between a person’s looking at a female, then fornicating or to wine, then drinking it and one who ignores the prayer? Why is it that in the two aforementioned cases it is not ‘considered insignificant’ as is the case with ignoring prayer? What is the proof and reason that establish a difference?’ The Imam said, ‘Proof is that whenever you place your soul in something without any urging motive like lust and so forth, that are found in fornication and wine. In a case such as prayer in which there is no lust and desire, then it (the motive) is considering it insignificant and that is the difference between this and the other two cases.’”
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever doubts Allah and the Messenger of Allah is an unbeliever.’”
11. Ali ibn Ibrahim has narrated from his father from Safwan from Mansur ibn Hazim who has said the following: “Once I asked abu ‘Abd Allah (a.s.) ‘What if one doubts the Messenger of Allah?’ The Imam said, ‘He is an unbeliever.’ I then asked, ‘What if one doubts the disbelief of such a doubting person? Is he also an unbeliever?’ The Imam did not answer me and I asked it three times. Then 1 noticed anger on his face?”’
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurara who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The deeds of anyone who rejects belief, certainly, become fruitless. He on the Day of Judgment will be of those who lose.’ (5:5) The Imam said, ‘It is he who ignores a deed that has held to be true.’ I then asked, ‘What kind of deed is it that has such consequences if ignored?’ The Imam said, ‘Of such deed is ignoring the prayer purposely not because of drunkenness or illness.’”
Muwaththaq, like Sahih· 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.
