Ceci est la partie 8 sur 33 de « The Book of Belief and Disbelief », livre 6 de Al-Kafi — Hadith 1 796–1 845. 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.
3. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Nu’man and Muhammad ibn Sinan from ‘Ammar ibn Marwan from abu al-Hassan the 1 st (a.s.) who has said the following: “Be patient against the enemies (jealous) of bounties. You cannot seek a compensation from one who disobeys Allah in your case, more meritorious and better than obeying Allah in his case (exercise patience against his jealousy).”
4. It is narrated from him (narrator of the Hadith above) from Muhammad ibn Sinan from Thabit Mawla Ale Hariz from abu ‘Abd Allah (a.s.) who has said the following: “To suppress one’s anger in the face of the enemy, the ruling party’s government, for protection ( Taqiyah ), is a cutting edge for those who adopt it. It is to avoid being exposed to suffering in this world and to the animosity of the ruling party in their government. Opposition to such ruling parties without maintaining protective ( Taqiyah ) measures is ignoring the commands of Allah. Maintain a graceful position toward people; it will grow with them in your favor. Do not deal with them as your enemies; otherwise, you make them impose burdens on you and humiliate you.”
5. Ali ibn Ibrahim has narrated from certain individuals of his people from Malik ibn Hasin al-Sakuni who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘If a servant (of Allah) suppresses his anger, Allah, the Most Majestic, the Most Holy, increases his respect in this world and in the next world. Allah, the Most Majestic, the Most Holy, has said, “. . . who also harness their anger and forgive the people. Allah loves the righteous ones.” (3:134) Allah will give them such rewards; they had suppressed their anger.’”
6. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran ibn Sayf ibn ‘Amirah who has said that spoke to him one who had heard from abu ‘Abd Allah (a.s.) the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever suppressess his anger that he could let out if he wanted, Allah, on the Day of Judgment, will fill his heart with His happiness.’”
7. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Ghalib ibn ‘Uthman from ‘Abd Allah ibn Mundhir from al-Wassafi from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘Whoever controls his anger which he could allow to take its course, Allah on the Day of Judgment will fill his heart with security and belief.’”
8. Al-Husayn ibn Muhammad has narrated from Mu’ alia ibn Muhammad from al- Hassan ibn Ali al-Washsha’ from ‘Abd al-Karim ibn ‘Amr from abu ‘Usama Zayd al-Shahham from abu ‘Abd Allah (a.s.) who has said the following: “Once the Imam said to me, ‘O Zayd be patient against the enemies of the bounties (jealous people). You cannot compensate (retaliate to offset your suffering) from one who disobeys Allah through causing you to suffer, in other ways more properly, than obeying Allah in his case (in not causing any suffering to him). O Zayd Allah has chosen Islam and has selected it. Be good companions of Islam through generosity and excellence in moral behavior.’”
9. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Hafs Bayya’ al-Sabiri from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “The Messenger of Allah has said, ‘Of the most beloved path to Allah, the Most Majestic, the Most Holy, there are two drops: The drop of anger that one brushes aside and repels with tolerance and the drop of suffering that one wipes off with patience.’”
10. Ali ibn Ibrahim has narrated from his father from Hammad from Rib’i from his chain of narrators from abu Ja’far (a.s.) who has said the following: “The Imam said, ‘My father once said to me, “My son, there is nothing more delightful to the eyes of your father than the drop (feeling) of anger that precedes patience. My receiving the most noble of the bounties does not bring me any happiness if it may cuase humiliation to my soul.’””
11. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu’awiyah ibn Wahab from Mu’adh ibn Muslim from abu ‘Abd Allah (a.s.) who has said the following: “Bear patience against the enemies of the bounties (Jealous people). You cannot compensate (your loss) from one who has disobeyed Allah in your case, in a more proper way than obeying Allah in his case.”
12. It is narrated from him (narrator of the Hadith above) from his father from ibn abu ‘Umayr from Khallad from al-Thumali from Ali ibn al-Husayn (a.s.) who has said the following: “I do not love to have the most noble of the bounties at the cost of humiliation to my soul. I have not swallowed any drop more beloved to me than the drop of anger for which I did not compensate from the one who caused it (my anger).”
13. A number of our people have narrated from Ahmad ibn Muhammad from al- Washsha’ from Muthanna al-Hannat from abu Hamza who has said the following: “Abu ‘Abd Allah (a.s.) once said to me, ‘The swallowing of a servant (of Allah) of no other drop is more beloved to Allah, the Most Majestic, the Most Holy, than the drop (feeling) of anger when it runs around in his heart, and he swallows it by means of patience and forbearance.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn ‘Ubayd Allah who has said the following: “I heard al-Rida (a.s.) saying, ‘A man cannot become a worshipper until he becomes a forbearing one. A man in the tribe of Israel wanting to become a worshipper had to keep silent for ten years before he could be considered a worshipper.’”
2. Muhammad ibnYahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from ibn Muskan from abu Hamza who has said the following: “The believer’s deeds are mixed with forbearance. He sits to learn and speaks to understand. He does not tell his friends about his trust and he does not hide his testimony for the enemies. He does not do any true thing to show off and does not ignore it due to shyness. If he purifies himself he fears what they may say and he asks forgiveness from Allah for what they do not know. The words of those who do not know him do not make him boastful. He fears from the record of his deeds.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Zurara from abu Ja’far (a.s.) who has said the following: “Ali ibn al-Husayn (a.s.) would say, ‘It is fascinating to me when a man’s forbearance saves him from his anger.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn al-Hakam from abu Jamilah from Jabir from abu Ja’far (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, loves the living person who is forbearing.”
5. It is narrated from him (narrator of the Hadith above) from Ali ibn Hafs al-‘Awsi al-Kufi in a marfu’ manner from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Allah has never given respect to anyone because of ignorance and He has never humiliated anyone who possessed forbearance.’”
6. It is narrated from him (narrator of the Hadith above) from certain individuals of his people in a marfu’ manner from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Forbearance is enough as a helper’ and he said, ‘If you are not a forbearing person at least pretend to be like a forebearing person.’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Abd Allah al-Hajjal from Hafs ibn abu ‘A’isha who has said the following: “Abu ‘Abd Allah (a.s.) once sent one of his slaves for a certain work and he delayed. The Imam then went out to find why he has delayed so much. He found him sleeping. He sat near his head fanning to comfort him until he woke up. When he fully woke up, abu ‘Abd Allah (a.s.) said to him, ‘O so and so, Allah knows, you are not supposed to do this. You sleep night and day. The night is for you to sleep and your day is for us.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from ‘Amr ibn Shamir from Jabir from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘Allah certainly loves the living person who is forbearing, maintains chastity and restrains from worldly matters (sins).”’
9. Abu Ali al-Ash’ari has narrated from Muhammad ibn Ali ibn Mahbub from Ayyub ibn Nuh from ‘Abbas ibn ‘Amir from Rabi’ ibn Muhammad al-Musalli from abu Muhammad from ‘Imran from Sa’id ibn Yasar from abu ‘Abd Allah (a.s.) who has said the following: “When two men dispute each other, two angels come down and say to the foolish one of the two, ‘You said what you said and you were the kind to say what you said and you will be brought to account for what you have said.’ Then they will say to the forbearing one of the two men, ‘You exercised patience and forbearance. Allah will forgive you if you will complete it.’ The Imam said, ‘If the forbearing man answers back to the other man the two angels will ascend.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “Abu al-Hassan al-Rida (a.s.) has said, ‘Of the signs of one’s intelligence is forbearance, knowledge and silence. Silence is one of the doors of wisdom. Silence earns love and it, certainly, is the guide to all good.’”
2. It is narrated from him (narrator of the Hadith above) from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan from abu Hamza who has said the following: “I heard abu Ja’far (a.s.) saying, ‘Our Shi’a (followers) are just (like) mute people (do not speak uselessly).”’
3. It is narrated from him (narrator of the Hadith above) from al-Hassan ibn Mahbub from abu Ali al-Jawwani who has said the following: “I saw abu ‘Abd Allah (a.s.) speaking to one of his slaves called Salim, placing his hands over his (slaves) mouth, ‘O Salim, control your tongue and you will have peace and do not load people over our necks.’”
4. It is narrated from him (narrator of the Hadith above) from ‘Uthman ibn ‘Isa who has said the following: “Once I was in the presence of abu al-Hassan (a.s.) and a man said, ‘Please teach me good advice.’ The Imam said, ‘Control your tongue and you will be respected and do not allow people to lead you to humiliation.’”
5. It is narrated from him (narrator of the Hadith above) from al-Haytham ibn abu Masruq from Hisham ibn Salim from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah said to a man who had come to see him, ‘Should I guide you to a matter with which Allah will enter you in paradise?’ The man said, ‘Yes, O Messenger of Allah.’ The Messenger of Allah said, ‘Give of what Allah has given you.’ The man asked, ‘What if I were more needy than the recipient?’ The Messenger of Allah said, ‘Then help the oppressed.’ The man asked, ‘What if I were weaker than the oppressed?’ The Messenger of Allah then said, ‘Do what an ignorant person may do, that is, guide him to good.’ The man asked, ‘What if I were more ignorant than him?’ The Messenger of Allah said, ‘Control your tongue except from good. Do you not like to have one of the above mentioned qualities in you that may lead you to paradise?”’
6. 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: “Luqman (who is mentioned in Chapter 3 1 of the Holy Quran) said to his son, ‘My son, if you think speaking is silver, note it down that silence is gold.’”
7. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al- Halabi in a marfu’ manner from the Messenger of Allah who has said the following: “Control your tongue; it is a charity that you give to yourself. He then said, ‘A servant (of Allah) will not know the reality of his belief until he reserves (controls) his tongue.’”
8. Ali ibn Ibrahim has narrated from his father and Muhammad Isma’il from Fadl ibn Shadhan all from ibn abu ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from ‘Ubayd Allah ibn Ali al-Halabi from abu ‘Abd Allah (a.s.) who has said the following: “About the words of Allah, the Most Majestic, the Most Holy: ‘Have you not seen those who were told to control their hands. . . .’ (4:77), the Imam said, ‘It (their hands) stands for their tongue.’”
9. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al- Halabi in a marfu’ manner from the Messenger of Allah who has said the following: “The salvation of a believer is in his controlling his tongue.”
10. Yunus has narrated from Muthanna from abu Basir who has said the following: “I heard abu Ja’far (a.s.) saying, abu Dhar may Allah grant him blessings, would say, ‘O you who seek knowledge, this tongues is the key to both good and evil. Seal your tongue as you would seal your gold and silver.’”
11ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ كَانَ الْمَسِيحُ (عَلَيهِ السَّلام) يَقُولُ لا تُكْثِرُوا الْكَلامَ فِي غَيْرِ ذِكْرِ الله فَإِنَّ الَّذِينَ يُكْثِرُونَ الْكَلامَ فِي غَيْرِ ذِكْرِ الله قَاسِيَةٌ قُلُوبُهُمْ وَلَكِنْ لا يَعْلَمُونَ.
11. Hamid ibn Ziyad has narrated from al-Khashshab from ibn Baqqah from Mu’adh ibn Thabit from ‘Amr ibn Jami’ from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Jesus would say, “Do not speak a great deal in things other than speaking of Allah. Those who speak a great deal in things other than speaking of Allah are hardhearted, but they do not know it.’””
12. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from abu Jamilah from those he has mentioned (in his book) from abu ‘Abd Allah (a.s.) who has said the following: “There is no day wherein every part of the body does not bow down before the tongue pleading, ‘We request you, for the sake of Allah, do not subject us to punishment.’”
13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Ibrahim ibn Mahziyar al-Asadi from abu Hamza from Ali ibn al-Husayn (a.s.) who has said the following: “The tongue of Adam’s children addresses all parts of his body and asks, ‘How is your morning?’ They reply, ‘We are fine, if only you leave us alone.’ They further say, ‘For the sake of Allah, for the sake of Allah, we plead before you to note because of only you we may find reward or face punishment.’”
14. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma’il from Fadl ibn Shadhan all from ibn abu ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from Qays abu Isma’il (he has said that he is fine and is of our people) in a marfu’ manner from the Messenger of Allah, recipient of divine supreme covenant: “Once a man came to the Holy Prophet and said, ‘O Messenger of Allah, advise me.’ The Messenger of Allah (a.s.) said, ‘Control your tongue.’ He then said, ‘O Messenger of Allah, advise me.’ The Messenger of Allah said, ‘Control your tongue.’ He again said, ‘O Messenger of Allah, advise me.’ The Messenger of Allah said, ‘Control your tongue. Fie upon you, do people get thrown into fire headlong for any reason other than being a victim due to their own tongue?”’
15. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from those he narrated from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘One who does not count his words as his deeds, his sins increase and his punishment approaches.’”
16. 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, ‘Allah will punish the tongue with a punishment that no other part will suffer thereby. And the tongue will say, “O Lord, You have punished me with a punishment that no one has suffered thereby.” It then will be said to the tongue, “From you came out a word that reached the East and West of the earth. It caused unlawful bloodshed, destroyed properties illegally, and caused unlawful sexual relations to take place. I swear by My Majesty and Glory to punish you with a punishment whereby no other parts of you has suffered.’””
17. Through the same chain of narrators it is narrated from the Messenger of Allah (a.s.) has said, the following: “The Messenger of Allah (a.s.) has said, ‘If there is any wickedness, it is in the tongue.’”
18. A number of our people have narrated from Sahl ibn Ziyad and al-Husayn ibn Muhammad from Mu’alla ibn Muhammad all from al-Washsha’ who has said the following: “I heard al-Rida (a.s.) say, ‘In the tribe of Israel if a man wanted to become a worshipper he was to keep silent for ten years before starting the deed.’”
19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Bakr ibn Salih form al-Ghaffari from Ja’far ibn Ibrahim who has said the following: “I heard abu ‘Abd Allah (a.s.) say, ‘The Messenger of Allah has said, “If one can realize the effect of his words on his deeds, his words will decrease except for what he needs.’”
20. Abu Ali al-Ash’ari has narrated from al-Hassan ibn Ali al-Kufi from ‘Uthman ibn ‘Isa from Sa’id ibn Yasar from Mansur ibn Yunus from abu ‘Abd Allah (a.s.) who has said the following: “It is in the wisdom of Ale (people of) Dawud: ‘A person of reason must learn about the nature of his time, pay attention to his affairs and safeguard his tongue.’”
21. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn al-Hassan ibn Ribat from certain individuals of his people from abu ‘Abd Allah (a.s.) who has said the following: “A believing servant (of Allah) is considered a person of good deeds as long as he does not speak. When he speaks he is considered a person of good deeds or of evil deeds.”
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, ‘There are three things for the absence of which none of one’s deeds is complete: restraint from the worldly things to keep him from disobeying Allah, moral behavior with which one can gently deal with people and forbearance with which one can repel the ignorance of ignorant people.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from al-Husayn ibn al-Hassan who has said the following: “I heard abu Ja’far (a.s.) say, ‘Jibril (the Archangel) once came to the Holy Prophet and said, “O Muhammad, your Lord sends you greetings of peace and says to you, ‘Be gentle and kind to My creatures.’””
3. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hisham ibn Salim from Habib al- Sajistani from abu Ja’far (a.s.) who has said the following: “In the Torah it is of the words of Allah, the Most Majestic, the Most Holy, to Moses ibn ‘Imran, ‘O Moses, keep My secret as secret in your secrecy. Demonstrate gentleness from Me in your public life toward your enemy and My enemy among My creatures. Do not express My secret (condemnation of the enemy) for Me before them and in public that, consequently, your enemy and My enemy join to abuse Me.’”
4. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Isma’il from ibn Bazi’ from Hamza ibn Bazi’ from ‘Abd Allah ibn Sinan from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘My Lord (Allah) has commanded me to be gentle to people just as He has commanded me to fulfill my obligations.’”
5. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqa from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Dealing kindly with people is half of belief and leniency to them is half of livelihood.’ The Imam then said, ‘Meet the virtuous people privately. Meet the criminals in public and do not be attracted to them; they will do injustice to you. There will come a time when, from the religious people, only those will be safe who are thought of as fools. They exercise patience so much so that they will be called silly.’”
6. Ali ibn Ibrahim has narrated from certain individuals of his people whom he has mentioned (in his book) from Muhammad ibn Sinan from Hudhayfa ibn Mansur who has said the following: “I heard abu ‘Abd Allah (a.s.) say, ‘Certain people lacked gentle dealings with others, they were expelled from the tribe of Quraysh. I swear by Allah, there was nothing wrong with their birth. On the other hand, certain people who were not from the tribe of Quraysh dealt with people gently and they were joined in the family of superior status.’ The Imam then said, ‘One who holds his hand back from people he only holds back one hand but they (people) hold back from him many hands.’”
1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from who he has mentioned (in his book) from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu Ja’far (a.s.) who has said the following: “For everything there is a lock and the lock for belief is friendliness.”
2. Through the same chain of narrators it is narrated from abu Ja’far (a.s.) who has said the following: “Whoever has received a share of friendliness has received a share of belief.”
3. Ali ibn Ibrahim has narrated from his father from Safwan ibn Yahya from Yahya al-Azraq from Hammad ibn Bashir from abu ‘Abd Allah (a.s.) who has said the following: “Allah, the Most Blessed, the Most High, is compassionate and He loves friendliness. Of the examples of His compassion to His worshippers is His reducing and easing off of their feeling grudge, resentment and hatred that confronts their wish and their heart. It is of the examples of His compassion toward them that He calls upon them to obey one of His commands to remove a certain evil (practice) from them for compassionate reasons so that the ring and the weight of belief do not fall upon them at once to make them weak. When He wants to make such a decision (of easing up on them) He cancels one command by another command and it becomes abrogated.”
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.
