BismiLLehi Er-Rahmâni Er-Rahîm

L’imâm des gens de la Sounnah de son époque – Abî Muhammad Hassan El-Barbahârî (rahimahouALLÂH) – a dit : « Discuter, s’accrocher [dans les discussions], polémiquer et débattre sont des innovations qui mettent des doutes dans le coeur, quand même la personne [qui s’y donne] est de ceux de la vérité et de la Sounnah. »

Dans le commentaire de cette parole, SHeikh Sâlih El-Fawzân (qu’Allâh le préserve) a dit : « Les polémiques, conjectures et débats (aveugles) sont, quelques soient leurs formes, des innovations. Et la raison de cela est le suivi des passions. Quant à celui qui met ses passions dans ce que le Prophète (ﷺ) a apporté, il n’aura point – sans aucun doute – avec lui de polémique, conjecture et autres. » [1] Allâh ﷻ dit : « Ô vous qui avez cru ! Évitez de trop conjecturer [sur autrui] car une partie des conjectures est péché. Et n’espionnez pas » [2]

Ibn Kathîr (rahimahouALLÂH) a dit de ce verset, qu’Allâh ﷻ a interdit à son adorateur de trop conjecturer sur autrui, d’avoir des soupçons, des suspicions sur la famille, les proches et les gens, car cela constitue en soi un péché. ‘Oumar Ibn El-Khattâb (radhiALLÂHou ‘anhou) a dit : « Ne porte pas de mauvais soupçon sur les mots qui sortent de la bouche de ton frère musulman, et n’y voit que du bien. Et tu trouveras ainsi en lui le bien qu’il porte. » Le Prophète (ﷺ) a dit : « Ô vous qui croyez avec vos langues sans que la foi ne pénètre votre cœur, ne médisez pas des musulmans et ne recherchez pas leurs points faibles. Celui qui recherche les points faibles des musulmans, Allâh fera courir un tapage autour de lui, même si ce dernier s’en défend. » [3].

L’imâm El-Baghawî (rahimahouALLÂH) a rapporté que Soufyân Eth-Thawrî a dit : « Le mauvais soupçon est de deux sortes : le premier est un péché, qui est lorsque la personne a un mauvais soupçon et en parle. Et le second n’est pas un péché, qui est quand la personne a un mauvais soupçon et le garde pour elle » [4]. Dans le même sens, et toujours à travers les exemples de cette communauté parmi les compagnons et les anciens pieux prédécesseurs, nous avons des récits extraordinaires qui remettent les choses à leur place dans le comportement que le musulman se doit d’avoir avec son frère, et de quelle manière il se doit d’agir avec les gens ainsi qu’avec les savants. Le sage de cette communauté – Aboû Ed-Dardâ (radhiALLÂHou ‘anhu) a dit : « Certes, nous sourions à des gens que nos cœurs maudissaient. » Et il dit dans une autre parole : « Si ton frère change et dévie, ne l’abandonne pas pour cela, car si ton frère dévie une fois, une autre fois il se tient sur la voie droite. »

Ibn El-Djawzî (rahimahouALLÂH) a dit sur ces magnifiques paroles : « Ceci était la doctrine de ‘Oumar Ibn El-Khattâb, de En-Nakha’î et d’un groupe de personnes, ils ne rompaient pas les liens avec la personne en raison d’un péché qu’elle commettait. » Aboû Ed-Dardâ disait encore : « Ne parlez pas de l’erreur du savant, car il commet une erreur puis il l’abandonne. » Aboû Ed-Dardâ passa près d’un homme qui avait commis un péché et que les gens insultaient. Il dit alors : « si vous le voyiez dans un puits, ne l’en sortiriez-vous pas ? » Ils répondirent : « Certainement ! » Il dit alors : « Alors n’insultez pas votre frère et louez Allâh qui vous a protégés. » On lui demanda : « Ne le hais-tu pas ? » Aboû Ed-Dardâ de répondre : « C’est son acte certes que je hais, et s’il l’abandonne, il est mon frère. » [5]


[1] Charh Es-Sounnah du SHeikh Sâlih El-Fawzân, p.74
[2] Coran, 49/12
[3] Hadîth rapporté par Aboû Dâwoud et Et-Tirmidhî – et authentifié par SHeikh El-Albânî. Voir « Tafsîr El-Qor’ân El-‘Adhîm » de Ibn Kathîr, 7/378
[4] Tafsîr El-Baghawî Ma’âlam El-Tanzîl, p.1223
[5] Sifatou Es-Safwa de Ibn El-Djawzî, 1/298

 

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