Ceci est la partie 5 sur 5 de « The Book of Tawhid (Oneness of Allah) », livre 4 de Al-Kafi — Hadith 414–427. Le livre est suffisamment long pour être divisé en 5 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn abu ‘Umayr from Muhammad ibn Hakim who said the following: “Once I asked abu ‘Abd Allah, ‘Whose creation is knowing?’ The Imam said, ‘It is of the creation of Allah. The servants (of Allah) have no part in it.’”
A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Faddal from Tha‘laba ibn Maymun from Hamza ibn Muhammad al- Tayyar from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following about the words of Allah, the Majestic, the Glorious: “Allah does not misguide a nation after having given them guidance until the means of piety are made known to them . . .” (9:115) The Imam, recipient of divine supreme covenant, said, ‘It (means of piety) means before giving the knowledge of what He is pleased with and what He is displeased with.’ The Imam, recipient of divine supreme covenant, said the words of Allah ‘. . . and inspired it with knowledge of evil and piety,’ (91:8) convey that He has explained what people must do and what they must not do. The words of Allah, ‘We showed him the right path whether he would be grateful or ungrateful’ (76:3), say that Allah has given them the knowledge. They may follow or they may ignore. About the words of Allah, ‘We sent guidance to the people of Thamud but they preferred blindness to guidance so a humiliating blast of torment struck them for their evil deeds.’ (41:17) The Imam said, ‘It means that Allah gave them the knowledge but they preferred blindness over guidance and they knew it.’” In another Hadith it says, “We explained to them.”
Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al- Rahman from ibn Bukayr from Hamza ibn Muhammad from abu ‘Abd Allah, recipient of divine supreme covenant, the following: “Once I asked the Imam, recipient of divine supreme covenant, about the words of Allah, the Most Holy, the Most High, ‘Have We not shown him the ways of ‘al-Najdayn’ ?’ (90:10) The Imam said, ‘al-Najdayn’ means the ways of good and evil.’”
وَبِهَذَا الاسْنَادِ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ عَبْدِ الاعْلَى قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَصْلَحَكَ الله هَلْ جُعِلَ فِي النَّاسِ أَدَاةٌ يَنَالُونَ بِهَا الْمَعْرِفَةَ قَالَ فَقَالَ لا قُلْتُ فَهَلْ كُلِّفُوا الْمَعْرِفَةَ قَالَ لا عَلَى الله الْبَيَانُ لا يُكَلِّفُ الله نَفْساً إِلا وُسْعَها وَلا يُكَلِّفُ الله نَفْساً إِلا ما آتاها قَالَ وَسَأَلْتُهُ عَنْ قَوْلِهِ وَما كانَ الله لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ قَالَ حَتَّى يُعَرِّفَهُمْ مَا يُرْضِيهِ وَمَا يُسْخِطُهُ.
Through the chain of narrators of the previous Hadith from Yunus has narrated from Hammad from ‘Abd al-A‘la who has said the following: “Once I said to (Imam) abu ‘Abd Allah, recipient of divine supreme covenant, ’May Allah keep you well, Has Allah placed a means in people to know?’ He replied, ‘No, He has not done so.’ I asked, ‘Will He hold them responsible for knowing?’ He said, ‘No, because it is for Allah to explain.’ ‘Allah does not impose on any soul a responsibility beyond its ability . . .’ (2:286) ‘Allah does not impose on any soul that which he cannot afford . . .’ (65:7) “I asked the Imam about the words of Allah in, ‘Allah does not misguide a nation after having given them guidance until the means of piety are made known to them . . .’ (9:115) The Imam said, ‘It (means of piety) means not until He gives the knowledge of what pleases Him and what displeases Him.’”
Through the above chain of narrators it is narrated from Yunus from Sa‘dan, in a marfu‘ manner, from abu ‘Abd Allah, recipient of divine supreme covenant, who said the following: “Allah has not granted any bounties to a person without holding him justifiably responsible for them. He gives them bounties and gives them power, which justifies His holding them responsible for their duties. He gives smaller degrees of responsibilities to those who are of lesser degrees of capabilities. One who has received bounties from Allah He has provided him ease, thus the justification to hold him responsible is the comfort he has received. Then it is for him to help the needy in optional ways. The one whom Allah has favored and has made noble in his house and beautiful in his form, is justifiably obligated for
Muhammad ibn abu ‘Abd Allah has narrated from Sahl ibn Ziyad from Ali ibn Asbat from al-Husayn ibn Zayd from Durust ibn abu Mansur from whoever he narrated from, from abu ‘Abd Allah, recipient of divine supreme covenant, who said the following: “There are six things in which the people have no doing. They are knowing, ignorance, consent, anger, sleeping and waking up.”
Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from abu Shu’ayb al-Mahamili from Durust ibn abu Mansur from Burayd ibn Mu‘awiya from abu ‘Abd Allah, recipient of divine supreme covenant, who said the following: “People are not accountable before Allah to know. It is up to Allah to make them know. Once Allah makes them know then people are responsible for accepting (their duties).”
A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal from Tha‘laba ibn Maymun from ‘Abd al-A‘la ibn ’A‘yan who said the following: “Once I asked abu ‘Abd Allah, recipient of divine supreme covenant, ‘If a person does not know, will he be held responsible?’ He said, ‘No, he will not be held responsible.’”
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Dawud ibn Farqad from abu al-Hassan Zakariyya from abu ‘Abd Allah, recipient of divine supreme covenant, who said the following: “Whatever Allah has kept hidden from people they will not be held responsible for it.”
A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn al-Hakam from Aban al-Ahmar from Hamza ibn al-Tayyar who said the following: “Once Imam abu ‘Abd Allah, recipient of divine supreme covenant, said to me, ‘Write down.’ He dictated to me the following. ‘It is of our Hadith that Allah will, justifiably, hold people accountable for what He has given and made known to them. Allah then sent His messenger to them and sent down books upon them in which He has commanded and prohibited them. He has commanded them to perform prayers and fast. The messenger of Allah, recipient of divine supreme covenant, remained sleeping until the time for prayer expired and Allah said, ‘I make you sleep and wake you up. When you wake up then perform the prayer so that they can learn if such thing happened to them what they should do.’ “It is not the way that they say, ‘If one remains asleep (at the time of prayer) one is destroyed.’ In the same way is fasting. ‘I (Allah) cause you to become ill and when I give you good health then you will make up for the fast that you missed during your illness.’ Abu ‘Abd Allah, recipient of divine supreme covenant, then said, ‘So also is, if you look at all things you will find that Allah has caused no constrictions to anyone. You will not find anyone against whom Allah may not have enough justification to hold him accountable with His wish therein. I do not say that they can do whatever they wish. “The Imam then said, ‘Allah guides and misleads.’ He further said, ‘People are not ordered to do what they are not capable of. For everything that people are ordered to do they have the capability for it and anything of which they are not capable is removed and lifted up from them but there is not much good in people.’ He (the Imam) then recited from the Holy Quran: ‘People who are weak or sick and those who do not have the means to take part in the fighting are exempt from this duty . . .’ (conditions of people exempt are mentioned) ‘Righteous people shall not be blamed. Allah is All-forgiving and All-merciful.’ (9:91) So also relieved of the duty are ‘Those who come to you (Muhammad), asking to be taken to the battle . . .’ (9:92) they do not have the means.’”
A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma‘il from Isma‘il al-Sarraj from ibn Muskan from Thabit in Sa‘id who said the following: “Once, abu ‘Abd Allah, recipient of divine supreme covenant, said, ‘O Thabit, why do you bother about people? Leave them alone and do not call anyone to accept your belief (the belief of the Shi’a Muslims). I swear by Allah that even if all the people in the heavens and earth come together to guide a person whom Allah wants not to guide they will never be able to guide him. If all the people in the heavens and on earth will come together to misguide a person whom Allah wants to guide, they will never be able to misguide him. Leave the people alone. No one should say, ‘O my uncle, my brother, the son of my uncle and my neighbor.’ When Allah wants good for a person He cleanses his spirit. He then does not hear any lawful thing but that he knows it and no unlawful thing but that he dislikes it. Then Allah places a word in his heart with which He organizes all his affairs.’”
Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn Humran from Sulayman ibn Khalid from abu ‘Abd Allah, recipient of divine supreme covenant, who said the following: “When Allah, the Most Holy, the Most High, wants good for a person He places a point of light in his heart and opens the ears of his heart and assigns an angel to support him. When He wants bad fortune for a person He places a dark black spot in his heart, closes the ears of his heart and assigns a Satan to mislead him. The Imam, recipient of divine supreme covenant, then recited the following verse of the Holy Quran. ‘Allah will open the hearts of whomever He wants to guide to Islam, but He will constrict the chest of one whom He has led astray, as though he were climbing high up into the sky. . . .’” (6:125)
A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from Ali ibn ‘Uqba from his father who said the following: “I heard abu ‘Abd Allah, recipient of divine supreme covenant, saying, ‘Leave your affairs to Allah and do not leave them to the people. Whatever is for Allah it is for Him. Whatever is for people it will not rise up to Allah. Do not quarrel with people about your belief; quarrelling sickens the heart. Allah, the Most Holy, the Most High, said to His Prophet (Muhammad), recipient of divine supreme covenant, ‘you cannot guide whomever you love, but Allah guides whomever He wants and knows best those who seek guidance.’ (28:56) ‘(Muhammad), do you force people to have faith?’ (10:99) “Leave the people alone; people learn from people and you have learned from the Messenger of Allah, recipient of divine supreme covenant. I heard my father, recipient of divine supreme covenant, saying, ‘When Allah, the Most Holy, the Most High, writes for a person to enter in this belief he will do so faster than the flight of a bird to its nest.’”
Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Muhammad ibn Marwan from Fudayl ibn Yasar the following: “Once I asked abu ‘Abd Allah, recipient of divine supreme covenant, ‘Can we invite people to this belief (the belief of the Shi’a Muslims)?’ He said, ‘No, do not invite them, O Fudayl. When Allah wants good for a servant of His, He orders an angel to grab him by his neck and then enters him in this belief compelled or willing.’” This is the end of the Book on the Oneness of Allah of al-Kafi. All praise belongs to Allah alone and Allah has granted blessings upon Muhammad and his family.
Majhul· al-Majlisi
لم يخرجه· al-Behbudi
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.
