Ceci est la partie 2 sur 3 de « The Book of Jihad », livre 17 de Al-Kafi — Hadith 8 206–8 255. Le livre est suffisamment long pour être divisé en 3 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
1. Hamid ibn Ziyad has narrated from al-Khashshab from ibn Baqqah from Mu’adh ibn Thabit from ‘Amr ibn Jumay‘ who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, was asked about challenging (to fight the enemy) while standing between the two confronting armies after the permission of the Imam. He (the Imam) said, ‘It is fine but it must not take place without the permission of the Imam.”’
2. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a man challenged a certain person from banu Hashim to fight. He refused to fight. Amir al-Mu’minin, ‘Alayhi al-Salam, asked, ‘What has made you to refuse?’ He replied, ‘He was a strong man of Arab and I feared that he may defeat me.’ Amir al- Mu’minin, ‘Alayhi al-Salam, said to him, ‘He has transgressed against you. Were you to fight him, you would have defeated him. If a mountain transgresses against a mountain the transgressor is crushed.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘al-Husayn ibn Ali, ‘Alayhi al-Salam, challenged a man to fight and Amir al-Mu’minin noticed it and said, “If you do such a thing again I will reprimand you. If you are challenged and you refuse to fight I will also reprimand you. Have you not noticed that he has transgressed against you?””’
1. Ali ibn Ibrahim has narrated from his father from af-Qasim ibn Muhammad from af-Minqariy from ‘Isa ibn Yunus al-Awza’iy from al-Zuhriy from Ali ibn al-Husayn, recipients of divine supreme covenant, who has said the following: “If you take a prisoner who is not able to walk and you do not have a carriage to carry him, then allow him to go and do not kill him; you do not know what is the command of the Imam about him.’ The narrator has said that he (the Imam) then said, ‘If a prisoner becomes a Muslim, his life is spared and he is one of us.’”
2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that feeding the prisoner is upon the one who has captured him even if he wants to eliminate him the next day. He should feed him, quench his thirst, [provide him shadow, shelter] and be kind to him, regardless, he is an unbeliever or not.”
3. Ahmad ibn Muhammad al-Kufiy has narrated from Hamdan al-Qalanisiy from Muhammad ibn al-Walid from Aban ibn ‘Uthman from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that feeding the prisoner is upon the one who has captured him, even if he is an unbeliever whom he wants to eliminate the next day. He should be kind to him, feed him and quench his thirst.”
4. Ali ibn Ibrahim has narrated from his father from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, spoke about feeding the prisoners of war and said, ‘Feeding of prisoners of war is on the one who has taken him as a prisoner even if he wants to eliminate him the next day. He must feed him quench his thirst, provide him shadow and be kind to him, regardless, the prisoner is an unbeliever or other.’”
1. Ali ibn Ibrahim has narrated from his father, from af-Qasim ibn Muhammad from af-Minqariy from Sufyan ibn ‘ Uyaynah from al- Zuhriy who has said the following: “Once a group of men of Quraysh came to see Ali ibn al-Husayn, ‘Alayhi al-Salam, and asked him about how to call to religion. He (the Imam) replied, ‘You should say, “In the name of Allah, the Beneficent, the Merciful. I call you to Allah, the Most Majestic, the Most Glorious, and to His religion.” The main points in it are two issues. (1) It is to acknowledge the existence of Allah, the Most Majestic, the Most Glorious. (2) It is to act according to what pleases Him. Acknowledgement of the existence of Allah, the Most Majestic, the Most Glorious, comes from knowing that He is one, kind, merciful, Majestic, all-Knowing, powerful and that He is high above all things and that He can benefit and cause harm and that He is dominant over all things. No eye is able to see Him but He is aware of all eyes and He is the subtle and aware. Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, is His servant and His Messenger and that what he has brought is truly from Allah, the Most Majestic, the Most Glorious, and all things beside Him are destructible. If they agreed, they then will able to have whatever the Muslims can have and they will be held responsible for whatever Muslims are held responsible.”’
2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan from ‘ Abd Allah ibn ‘Abd al-Rahman from Misma’ ibn ‘Abd al-Malik who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, instructed me to go to Yemen he said to me, “O Ali, you must not fight anyone before calling him to al-Islam. I swear by Allah, Allah’s guiding only one man (to the right path) is better for you than all things on which the sun shines or sets, and to you will belong his guardianship and legacy.’””
1. Ali ibn Ibrahim has narrated from his father from certain individuals of his people from abu Hamzah from ‘Aqil al-Khuza’iy who has said the following: “Amir al-Mu’minin, ‘Alayhi al-Salam, during a war recommended the Muslims with these words: ‘You must perform your Salat (prayer) regularly, preserve it, perform it very often and seek thereby nearness to Allah. It was made obligatory for the believing people. The unbelievers found out when they were asked, “What has led to Saqar?” (74:46) They replied, “We were not of those who performed Salat (prayer).” The believing people who do not become disturbed because of worldly attractions, delightfulness of their eyes because of wealth and children realize its significance and know its proper time to be performed and think of it as very graceful. Allah, the Most Majestic, the Most Glorious, has said, “There are men who do not become disturbed because of business and trade when they speak of Allah and performing Salat (prayer).” The Messenger of Allah after receiving the glad news of paradise had fixed himself in performing Salat (prayer). Allah, the Most Majestic, the Most Glorious, has said, “Command your family to perform Salat (prayer) and exercise patience during Salat (prayer).” (20:132) ‘He would command his family to perform Salat (prayer) and himself would exercise patience during performing Salat (prayer). Thereafter Zakat along with Salat (prayer) is made a means of getting nearer to Allah for the people of al-Islam and upon the people of al-Islam. One who does not perform it with his soul delighted and then expects to receive a reward better than Salat (prayer) he is ignorant of the Sunnah, suffers loss in matters of his reward and his life ends in confusion. He remains regretful because of disregarding the command of Allah, the Most Majestic, the Most Glorious, and not paying attention to what the virtuous servants of Allah had great inclinations. Allah, the Most Majestic, the Most Glorious, has said, “We turn away whoever follows a path other than that of the believing people, to whatever he loves.” (4:115) ‘Thereafter is keeping of trust. One who is not a person of trust suffers a great loss and his deeds become confused. It was introduced to the well established heavens, well stretched earth and well fixed mountains. Other things are not taller, wider, higher and greater than them. If tallness, wideness, greatness, power and majesty were needed to refuse they could use them. They feared punishment, thus refused to accept the trust. Thereafter is Jihad. It is the noblest one of the deeds after al-Islam. It is the pillar of religion. The reward for it is great with majesty and highness. It is an opportunity in which there is goodness and glad news of paradise after martyrdom and sustenance with the Lord and honor. ‘Allah, the Most Majestic, the Most Glorious, has said, “You must not think of those who are murdered for the cause of Allah as dead. . . .” (3:169) Fear and fright of doing Jihad, when there is demand for Jihad, and supporting to cause confusion is straying in religion, losses in the worldly matters, humiliation and lowliness. In it there is reason to deserve hellfire because of fleeing during advancing against the enemy and fighting. Allah, the Most Majestic, the Most Glorious, has said, “O believers, when you face the unbelievers during and advancing against the enemy you must not turn your backs to them.” (8: 15) ‘You must observe the commandments of Allah, the Most Majestic, the Most Glorious, in such conditions and exercise patience therein. It is honor, salvation and safety in this world and in the next world, which is full of frightening matters and fear. Allah, the Most Majestic, the Most Glorious, is not concerned about what the servant commits during the nights and days although His knowledge of their activities is subtle. All of these are in the book. My Lord does not become confused and forget. You must exercise patience, encourage others to exercise patience and ask Allah for help. You must settle your souls upon fighting. Maintain piety before Allah, the Most Majestic, the Most Glorious. Allah is with those who maintain piety and those who do good deeds.”’
2. In the Hadith of ibn Ishaq the following is narrated from abu Sadiq who has said the following: “I heard Ali, ‘Alayhi al-Salam, encourage people during three battle places. They were the battle of al- Jamal, Siffin and al-Nahrawan. He spoke to people and said, ‘Servants of Allah, you must maintain piety before Allah and cast down your eyes, lower your voices, reduce your speeches, settle your soul on walking in the arena of war to do your best. Face the enemy, make best use of your weapons, strive to win, close up on to the enemy, force your enemy to flee and stay steadfast. Speak of Allah very often, perhaps you succeed. You must not quarrel among yourselves lest you fail and will be humiliated. Exercise patience; Allah is with those who exercise patience.’”
3. In Hadith narrated from ‘Abd al-Rahman ibn Jundab from his father who has said the following: “Amir al-Mu’minin, ‘Alayhi al-Salam, in every battlefield we faced our enemies issued his commandments and said, ‘You must not fight the people before they attack you; you by the grace of Allah possess authority and good cause. Your allowing them to attack you first is another valid point in support of the good cause. When you defeat them you must not pursue the fleeing, you must not hurt the wounded and you must not expose anyone’s privacy.’”
4. In a Hadith from Malik ibn A’yan the following is narrated: “In the battle of Siffin, Amir al-Mu’minin, ‘Alayhi al-Salam, encouraging people said, ‘Allah, the Most Majestic, the Most Glorious, has shown you a bargain and a deal which will save you from the painful torment. Belief in Allah and Jihad for the cause of Allah bring you very close to goodness. He makes your reward to be forgiveness of your sins and fine dwellings in paradise of Eden. Allah, the Most Majestic, the Most Glorious, has said, “Allah certainly loves those who fight for His cause and stand firm as solid and strong structures.” (61:4) ‘You must form yourselves in straight lines like solid and strong structures. Allow those with coats of arms to be in front and those without it to be the next. You must fix your back-teeth against each other; it makes the sword strike harder on the head of the enemy. Launch your spears, they move swiftly. Look with a lower angle; it ties down excitement and relaxes the heart. Silence voices; it keeps failure away and it is better for dignity. You must not allow your banners to incline and you must not remove them. You must not allow anyone other than brave people to carry them. The defenders of what is very important, who can exercise patience in difficult conditions, deserve to be the protectors. You must not mutilate those who are killed, and when you reach the men of the enemy you must not expose privacies, you must not enter any house, you must not take anything of their properties except what you find with their army. You must not disturb any woman with mistreatment; and if they use bad words against your honor, men, virtuous ones among you, it is because they suffer from physical, psychological and intellectual weakness. We were ordered to hold our hands back from them and they were pagan women. If a man would take upon women this would remain a flaw in him and in his descendants after him. You must take notice, people capable of protecting important matters deserve to carry the banner to provide it protection and others walk on the sides, behind and in front of them, and they must not lose sight of it (the banner) and must not remain far behind nor must they go far ahead to become separated. I pray to Allah to grant blessings to one who cooperates with his brother (in faith) with his person. One should not leave his peer against his brother so that his peer and his brother fight. This brings regret and humiliation. This inevitably becomes his (enemy’s) fight against two people if he holds his hands back and has left his peer alone against his brother and has run away. He just looks to him and this one. If one does it he has angered Allah. You must not expose yourselves to the anger of Allah, the Most Majestic, the Most Glorious. “Running away does not benefit you even if you run away from death, or from being killed, because thereafter you will not benefit more than very little.” (33:16) I swear by Allah, if you run away from the swords nearby, you will not escape from the swords later on. You must seek help by exercising patience and truthfulness. Victory comes only after exercising patience. You must do Jihad for the cause of Allah, the way Jihad should be done and there is no power without Allah.’ “He (the Imam), ‘Alayhi al-Salam, passed by the banner of the people of al-Sham and found them holding their position. He said, ‘They will not move from their position without a blow which is hard and expels the soul out, and a blow that splits the skull, crushes the bones and makes the arms and the hands to fall off so that their forehead is crushed by the iron bars, their eyebrows scatter over their chest and chin. Where are people of patience and seekers of reward?’ A group of the Muslims marched to them. The right flank of this group returned back to the center and exposed those opposite to them. He, ‘Alayhi al-Salam, moved forward until he reached them and said, ‘I saw your attack and retreat away from your positioned lines. It was your moving that provided a chance for the unjust and tyrants of al-Sham. You are the top most among Arab and the great peak, the beauty of the nights because of your recitations of the Holy Quran and the callers from among the people of the truth, while the sinners are lost. Were it not for your advance after your retreat and your regrouping after giving way to the enemy, you could have become subject to what those fleeing from the enemy during an advancing operation need to face for turning their backs to the enemy. I would find you of those being destroyed. My concerns are to a small degree reduced and my chest to a small degree is comforted. This happened when I saw you gain the ground over them as they had against you and you were able to remove them from their positions as they had done to you. I saw you strike them with your sword until their first line was toppled over the last line like the camel driven away. You must exercise patience. Comfort has come upon you and Allah has made you steadfast with certainty, so that the defeated notice that he is making his Lord angry. He hates his own self. In fleeing from the battle there is the anger of Allah, the inevitable humiliation, and a remaining stigma and destruction of ways of one’s living. There is no increase in the longevity of life of the fleeing person, no barrier between him and his day of death, and his Lord does not become happy with him. One’s death with truthfulness before achieving such characteristics is better than remaining with them and dwelling upon them.’ “In another of his speech he, ‘Alayhi al-Salam, has said, ‘When you face these people (the enemy) tomorrow do not fight them before they attack you. When they attack you then rise against them. You must remain calm and dignified. You must fix your backside teeth against the teeth of opposite side. It delivers a harder hit on the skulls. Keep your eyes lower and look at the foreheads of the horses and the faces of men. Reduce your speech; it keeps failure and argumentations away. You must settle your souls up facing the enemy openly, to advance and to attack. You must remain steadfast and speak of Allah, the Most Majestic, the Most Glorious, very often. One who protects what is important in difficult times is of the protecting people who keep their banner on the side and others walk on its sides and in front. When you attack do it with such coordination as if it is one man’s attack. You must be protective; war is bitter. You must not allow them (enemy) to attack you after retreat or to advance to you after an unpredictable move. If one surrenders, accept it from him. Seek help from exercising patience; victory from Allah, the Most Majestic, the Most Glorious, follows exercising patience. Allah’s servants will inherit the earth and the good end belongs to those who maintain piety before Allah.’”
5. Ahmad ibn Muhammad al-Kufiy has narrated from ibn Jumhur from his father from Muhammad ibn Sinan from Mufaddai ibn ‘Umar Aiso ‘Abd Allah ibn ‘Abd al-Rahman al-Asamm has narrated from Hariz from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Amir al-Mu’minin, ‘Alayhi al-Salam, has said to his companions, ‘When you face the enemy during a war you must reduce your speech, remember Allah, the Most Majestic, the Most Glorious, very often. You must not turn your backs to them; Allah, the most Blessed, the most High, becomes angry with you and you will become subject to His anger. If you see one of your brother wounded or one who is captured by the enemy or the enemy is about to harm him, you must protect him with your persons.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Hisham ibn Salim from certain individuals of his people who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, about the Muslim prisoners, their children or servants (slaves), taken by the enemy who were afterwards rescued after a victorious fight, how should they be dealt with, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The children of the Muslims do not become the share of the Muslims. They are returned to their parents, or brothers, or their guardian in the presence of witnesses. The slaves however become of the share of the Muslims. They are purchased with money from public treasury and their price is given to their owners.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Hammad from al-Halabiy who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who is captured by the enemy with his properties. Then the Muslims captured him. ‘How should they deal with his properties?’ He (the Imam) replied, ‘If they capture him before the enemies secure for themselves his properties, they should be returned to him. If they capture him after the enemies secure for themselves his properties, such properties become as Fay’ for the Muslims and he deserves the right of having priority (al-Shuf’ ah) to purchase them before anyone else does.’”
1. Ali ibn Ibrahim has narrated from his father, from af-Nawfafiy from af-Sakuniy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that once, the Messenger of Allah dispatched an army against the KhatlTam. When this army was overpowered by the enemy they sought protection by performing prostration. Certain ones among them were killed. When the news reached the Holy Prophet he said, ‘You must pay half of the amount of compensation for their lives because of their prayer.’ The Holy Prophet said, ‘I certainly denounce one who is a Muslim and yet goes to reside in the war zone with the pagans.’”
1. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Mu‘awiyah ibn Wahab who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, ‘The Imam dispatches a small armed group against the enemy and they capture properties from the enemy. How should they distribute it?’ He (the Imam) replied, ‘If they fight under the command of a commander appointed by the Imam they should keep aside one-fifth thereof and distribute the rest among themselves. If they have not fought the pagans, then all that they have captured belongs to the Imam who distributes as he finds proper.”’
2. Ali ibn Ibrahim has narrated from his father from and Ali ibn Muhammad all have narrated from al-Qasim ibn Muhammad from Sulayman ibn Dawud from Hafs ibn Ghiyath who has said the following: “Certain ones of my brothers wrote to me to ask abu ‘Abd Allah, ‘Alayhi al-Salam, about certain issue of tradition and I then wrote to the Imam. Of such question one was as follows. ‘An army during a war captures certain amount of properties therein. Thereafter another army arrives and joins them before their coming out of the war zone. They do not face any enemy before returning to peaceful zone. Can the second army share in the captured properties?’ He (the Imam) replied, ‘Yes, they can share.’ Another question was about an army in the ship where the horse owners do not use their horses. How do they distribute the properties captured from the enemy?’ He (the Imam) replied, ‘The share of the owner of horses is twice as much as that of those on foot.’ I then asked, ‘Even if they have not done any fighting when riding their horses?’ He (the Imam) replied, ‘Suppose if they are in an army and people on foot move first, fight and capture properties. How would they distribute the properties?’ Is not the share of people with horses twice as much as the share of the people on foot who are the ones who had captured the properties and not the people who had horses?”’
3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn Salim from Ahmad ibn al-Al-Nadr ibn al-Suwayd from al-Husayn ibn ‘Abd Allah from his father from his grandfather who has said the following: “If a person had many horses during a war Amir al-Mu’minin, ‘Alayhi al-Salam, would give him the shares for two of his horses only.”
4. Ali ibn Ibrahim has narrated from his father from Hammad from certain individuals of his people from abu al-Hassan, ‘Alayhi al- Salam, who has said the following: “One fifth of the properties captured is first kept aside to distribute as Allah, the Most Majestic, the Most Glorious, has instructed. The remaining properties are distributed among those who have taken part in the war in which the properties were captured and are the authority thereof. He (the Imam) said, ‘The Imam has the right to have the best from such properties, the best slave-girls and the best animals, the best cloths and other items which are liked and desired for. Such items are for him (the Imam) before the distribution and before the deduction of the one-fifth. He (the Imam) then said, ‘There is nothing for the fighters of the land and not even of that on which they have defeated the enemy except that much which contains the army. The Arabs do not have any share in the properties captured in the war even if they are of the fighters alongside the Imam. It is because the Messenger of Allah had made a treaty with them which said that they can live in their land and do not migrate. In exchange, they must mobilize against those of the enemies who may attack the Messenger of Allah and fight them and will not have any share in the properties captured from the enemy. It is a tradition established in them and others. “The land which is taken by force and means such as mules and other means are of endowment that is left alone in the hands of those who revive them. They reach a settlement with governing authority on the basis of their abilities to pay back such as half, one-third or two-thirds and so on so that they can benefit and do not suffer losses.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ‘Isa from Mansur from Hisham ibn Salim who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, Ts it obligatory for the Arabs to do Jihad?’ He (the Imam) replied, ’No, Jihad is not obligatory on them unless al-Islam is feared for.’ I then asked, ’Do they have any share in al-Jizyah (taxes)?’ He (the Imam) replied, ‘No, they do not have any share therein.’”
6. It is narrated from the same narrator (the narrator of the previous Hadith) from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from abu ‘Abd Allah from his ancestors, recipients of divine supreme covenant, who has said the following: “About a man who joins an army who have captured properties but he has not taken part in fighting Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ’These people are deprived (from reward). He however, commanded to give such people a share.’”
7. Muhammad has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mansur ibn Hazim from Hisham ibn Salim who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about properties gained during a war from the enemies. He (the Imam) replied, ’One-fifth is kept aside thereof which is for Allah and the Messenger. The rest is divided among the fighters and the guardian thereof.’”
8. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya from Muhammad ibn al-Husayn all from ‘Uthman from ibn ‘Isa from Sama‘ah from one of the two Imams, recipients of divine supreme covenant, who has said the following: “The Messenger of Allah took part in war in company of women so that they could nurse the wounded. He did not give them a share of the captured properties but he did so in an optional manner.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mehran ibn Muhammad from ‘Amr ibn abu Nasr who has said the following: “I heard abu ‘ Abd Allah, ‘Alayhi al-Salam, saying, ‘The best company is that which has four members. The best group for armed expeditions is that which consists of four hundred people. The best army is that which consists of four thousand soldiers. Any army that consists of ten thousand soldiers does not lose the fight because of its number (is not) small of soldiers.”
2. Muhammad ibn Ahmad has narrated from Ali ibn al-Hakam from Fudayl ibn Khaytham who has narrated the following: Abu Ja’far, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘An army of ten thousand cannot be defeated because of its size.’”
3. Ali ibn Ibrahim has narrated from his father from and Ali ibn Muhammad from al-Qasim ibn Muhammad from Sulayman al-Minqariy who has said that narrated to him al-Nadr ibn Isma’il al-Balkhiy from abu Hamzah al-Thumaliy from Shahr ibn Hawshab who has said the following: “Al-Hajjaj asked me about the Messenger of Allah’s mobilization for the wars in which he, ‘Alayhi al- Salam, took part. I said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, mobilized for Badr with three hundred and thirteen people. He mobilized for Uhud with six hundred and for al-Khandaq (Battle of Ditches) with nine hundred people.’ He asked, ‘Who has said it?’ I replied, ‘Ja’far ibn Muhammad, ‘Alayhi al-Salam .’ He then said, ‘By Allah whoever adopts a way other than his way is lost.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad from ibn al-Qaddah from his father, Maymun who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that whenever Amir al-Mu’minin wanted to take part in a war he would recite the following supplications: “O Lord, You have made a way of Your ways public and have placed Your pleasure in it and have called Your friends toward it. You have made it the most noble of Your ways to You in matters of reward, the most honorable before You in matters of endings and of the most beloved ones before You in terms of its direction. In this way You then purchased the souls of the believing people and their properties in exchange for paradise. They are the believers who fight in the way of Allah, they eliminate the enemy and themselves are killed because of the promise of Allah which is the true promise. O Lord, make me one of those from whom You have purchased in this way their souls and then they made their promise and agreement with You to come true. Make me of those who do not flee from the battle and those who do not disregard their promise, and do not replace me with others. Make me of those who do so in response to Your love and to become closer thereby to You. O Lord, make it to be the end of my deed, and turning of my life to its end. O Lord, grant me therein for Your sake with it a battle, which will make me deserve Your pleasure and remove thereby my sins. O Lord, place me among the living (martyrs) who receive sustenance from You because of the acts of the enemy who is disobedient. Make it happen under the banner of truth and the flag of guidance when advancing to support them (the believers) without turning my back to the enemy, or move around with doubts. O Lord, I seek Your protection in the battle against cowardice in frightening conditions and against weakness during the exchanges with champions. I seek Your protection against the sins that turn good deeds invalid, the sins that feed doubts or make me advance without certainty after which my efforts end in destruction and my deeds become unacceptable.’”
1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that our slogan on the day Badr was, ‘O victory of Allah, come close! come close!’ The slogan of Muslims on the day of ‘Uhud was, £ 0 victory of Allah, come close! ’ On the day of banu al-Nadir it was, ‘O Holy Spirit, bring comfort! ’ On the day of banu Qaynaqa‘ it was, ‘O our Lord, no one is able to defeat You!’ On the day of Taef it was, ‘O Ridwan! (name of a certain angel)’ Our slogan on the day of Hunayn was, ‘O banu ‘ Abd Allah! O banu ‘Abd Allah! ’ On the day of al-Ahzab it was, ‘Ha Mim, They cannot see! ’ On the day of banu Quraydah it was, ‘O Peace Giver, make them surrender!’ On the day of al-Muraysi‘ which is also called the day of banu al-Mustliq it was, ‘Is the matter not in the hands of Allah! ’ On the day of al-Hudaybiyah it was, ‘May Allah condemn the unjust!’ On the day of al-Khaybar, also called the day of al-Qamus it was, ‘O Ali, come upon them from on high! ’ On the day of victory it was, ‘We are the servants of Allah, indeed, indeed!’ On the day of Tabuk it was, ‘O the One! O self-sufficient!’ On the day of banu al- Maluh it was, ‘Higher, higher!’ On the day of Siffin it was, ‘O Assistance of Allah!’ The slogan of al- Husayn, ‘Alayhi al-Salam, was, ‘O Muhammad!’ Our slogan is, ‘O Muhammad!”’
2. Ali ibn Ibrahim has narrated from his father from certain persons of his people from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that certain people from Muzaynah came to the Holy Prophet. He asked, ‘What is your slogan?’ They replied it is ‘unlawful’. He said, ‘No, it is ‘lawful’.”
3. It also is narrated that the slogan of the Muslims on the day of Badr was, ‘O Victorious, Higher!’ The slogan of al-Muhajirun on the day of ‘Uhud was, ‘O banu ‘Abd Allah, (you must strive) O banu ‘Abd al-Rahman!’ The slogan of al-Aws was, ‘O banu ‘Abd Allah!”’
1. A number of our people have narrated from Ahmad ibn Muhammad from more than one narrator from Aban from Zurarah who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that horses were wild in Arab lands. Once, Ibrahim and Isma’il ‘Alayhima al-Salam, climbed on Jiyad hills. They then called, £ 0 horses come home.’ He (the Imam) then said, ’Every horse then allowed the two of them to touch their legs and forehead.’”
2. It is narrated from the narrator of the previous Hadith from Ali ibn al-Hakam from ‘Umar ibn Aban who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Goodness is written on the foreheads of the horses to remain up to the Day of Judgment.’”
3. It is narrated from the narrator of the previous Hadith from ibn Faddal from Tha’labah from Mu’ammar who has said the following: “I heard abu Ja‘far, ‘Alayhi al-Salam, say the following: ‘All of goodness is written on the foreheads of the horses to remain up to the Day of Judgment.’”
4. It is narrated from the narrator of the previous Hadith from al-Qasim ibn Muhammad from his grandfather, al-Hassan ibn Rashid from Ya’qub ibn Ja’far ibn Ibrahim al-Ja’fariy who has said the following: “I heard abu al-Hassan, ‘Alayhi al-Salam, saying, ‘If one maintains a horse of pure breed, three of his sins will be deleted every day and ten good deeds will be written in his favor. If one maintains a horse of mixed breed, two of his bad deeds will be deleted every day and seven good deeds will be written in his favor. If one maintains a mule for beauty or for his needs or use in his defense against the enemy, one of his sins will be deleted every day and six good deeds will be written in his favor.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya from Talhah ibn Zayd from abu ‘Abd Allah, from his father, ‘Alayhi al-Salam, who has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, made certain horses that were kept on a special diet to race from al-Hafya’ to the Masjid of banu Zurayq and three of the selected ones came ahead of the others. He (the Messenger of Allah) rewarded one palm tree with its fruits to the one that came first, one palm tree with its fruits to al-Musalliy (the racing horse which comes second) and one palm tree with fruits to the one that had come third.” Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Talhah ibn Zayd from abu ‘Abd Allah, ‘Alayhi al-Salam, a similar Hadith.”
6. Al-Husayn ibn Muhammad al-Ash’ariy has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from ‘Abd Allah ibn Sinan who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘Contest is permissible only in the case of animals with Khuf (feet of camels), Hafir, (feet of horses and the like) and in the case of sharp-shooting.’”
7. Muhammad ibn Yahya has narrated from Ghiyath ibn Ibrahim from abu ‘ Abd Allah, from his father, from Ali ibn Al-Husayn, recipients of divine supreme covenant, who has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, made the reward for horse to race for a contest in the form of Awaqiy (a certain weight) of silver.”
8. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If a horse, in enemy’s territory, or during Jihad in the way of Allah, refuses to move when led or driven, it should be slaughtered and one must not instead cut off its legs from the knees.’”
9. He the narrator of the previous Hadith has narrated from through the chain of his narrators who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that on the day of Mutah, Ja’far ibn abu Talib had a horse. When they came face to face with the enemy he disembarked from his horse and cut the legs of his horse with his sword, and it was the first such incident in al-Islam.”
10. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Sa‘dan from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the angels do not attend anything except (horse racing) contest and man’s playing with his wife.”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from abu ‘Abd Allah who has narrated the following from his ancestors: “Sharp shooting is an arrow of the arrows of al-Islam.”
12. Muhammad ibn Yahya has narrated from ‘Imran ibn Musa‘ from al-Hassan ibn Tarif from ‘Abd Allah ibn al-Mughirah in a marfu’ manner the following: “About the words of Allah, ‘Prepare and maintain whatever power and horses you can. . . .’ (8:60) the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “It is a reference to sharp-shooting.”
13. Muhammad has narrated from Muhammad ibn Ahmad from Ali ibn ‘Isma’il in a marfu’ manner the following: “He (the Imam), ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You should learn horse riding and sharp-shooting. I like your learning sharp-shooting more than your horse riding.’ He then said, ‘All playing of believers’ is falsehood except three things: horse training, sharp-shooting from his bow and playing with his wife because they are right. However, Allah, the most Majestic, the most Glorious, with the arrow sends three to paradise: one who makes the arrow, one who provides support with it for the cause of Allah and one who shoots it for the cause of Allah.’”
14. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Contest is permissible only in racing animals with Khuf (feet like camel) or Hafir (with feet like horses and the like) and in sharp-shooting.”
15. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hafs ibn af-Bakhtariy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, would take part in horse racing contests and sharp-shooting.”
16. Aii ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya from Tafhah ibn Zayd who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the pagans attacked the pasture area of al-Madinah and an announcer announced, ‘How bad is this morning!’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, heard it when among people with horses. He rode his horse in pursuit of the enemy. The first of his companions who reached him was abu Qatadah on his horse. Both sides of the saddle of the horse of the Messenger of Allah were made of palm tree fibers and it was not fanciful at all. They searched the enemy but did not find anyone and the group of people on horses came one after the other. Abu Qatadah said, ‘O Messenger of Allah, the enemy has turned back; if you consider it proper allow us to race our horses for a contest.’ He said, ‘That is fine.’ They raced and the Messenger of Allah became the winner among them. He then turned to them and said, ‘I am the descendent of ‘Awatik, three women from Quraysh called ‘Atikah.’ This is al-Jawad al-Bahr (fine horse of the sea that runs in wide manner).”’
1. Ahmad ibn Muhammad al-Kufiy has narrated from Muhammad ibn Ahmad al-Qalanisiy from Ahmad ibn al-Fadl from ‘Abd Allah ibn Jabalah from Fazarah from Anas or Haytham ibn al-Bara’ who has said the following: “I asked abu Ja’far, ‘Alayhi al-Salam, about a thief who may enter my house to harm my life or properties.’ He (the Imam) said, ’Eliminate him. Allah and those who hear me are my witness; his blood (life) is on my neck (my responsibility).”’
2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘Allah, the most Majestic, the most Glorious, hates a man who does not fight back the thief who has entered his house.’”
3. The narrator of the previous through his chain of narrators has said the following: “Once a man came to Amir al-Mu’minin, ‘Alayhi al-Salam, and said, ’O Amir al-Mu’minin, a thief entered in the house of my wife and stole her ornaments. Amir al-Mu’minin, ‘Alayhi al-Salam, said, ‘Had he (the thief) entered the house of the son of a clean woman he would not agree with less than overwhelming him (thief) by his sword.’”
Daif (per the well-known view)· 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.
