Kitab al-Ghayba The Book of Occultation

BOOK ID

Author(s): Sheikh Abu Abdullah Muhammad bin Ibraheem bin Ja039;far al-Katib an-Numani

Translator(s): Abdullah al-Shahin

Publisher(s): Ansariyan Publications - Qum

Category: Prophethood amp; Imamate Imam al-Mahdi Hadith Collections

Topic Tags: Occultation Ghaybah Mahdawiyyat Mahdiism Miscellaneous information:nbsp;Kitab al-Ghayba: The Book of Occultation

اَلغَیبَه

Author: Sheikh Abu Abdullah Muhammad bin Ibraheem bin Ja039;far al-Katib

Known as Ibn Abu Zaynab an-Nu039;mani

Verified by: Faris Hassoon Kareem

Translated by: Abdullah al-Shahin

Publisher: Ansariyan Publications – Qum

First Edition 1381-1423-2003

Negeen Press Quantity: 2000

Number of Pages:488 Size: 162X229 mm

ISBN: 964-438-428-8

All Rights Recorded And Reserved For The Publisher

Ansariyan Publications

P.O. Box 187

22 Shohada St., Qum

Islamic Republic of Iran

Tel: +98 251 7741744 Fax: 7742647

Email: ansarian@noornet.net

www.ansariyan.org amp; www.ansariyan.org

Featured Category: Introducing the Ahlul Bayt Resources for Further Research

Person Tags: Imam Al-Mahdi (ajtf)

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Sheikh Muhammad bin Ibraheem bin Jafar al-Numani authored this important work entitled Kitab al-Ghayba following the Major Occultation of the Twelfth Imam. The work tried to prove the necessity of the Twelfth Imam’s occultation by relating traditions on the authority of the Prophet and the Imams predicting its occurrence.

Dedication

As long as the powers of corruption, evil and deviation try the best to raise stumbling blocks to close the path of the mission with obstacles; therefore the Divine Will has determined the necessity of al-Hujjah,(1) who will fix the truth and spread justice allover the world to achieve the aims of the prophets and the messengers of Allah and to realize the hopes of persecuted and oppressed people.

Yes! It is the long-sought hope. It is the expected Mahdi; the natural extract of all the

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1- It means proof or authority. It refers to Imam al-Mahdi (aj).

successive Divine Missions and the fruit of all the efforts of the prophets and their guardians. May our souls be the sacrifice for his coming!

This little work before the great blessing of Him is not but as evidence of belongingness. We pray Allah the Almighty to light our eyes with seeing him and to gift us with the great grace by virtue of him!

FarisFarisFarisFarisFarisFarisFarisFaris

Preface by the Verifier

About the Author

His Name

His full name is Abu(1) Abdullah Muhammad bin Ibraheem bin Ja'far al-Katib al-Nu'mani al-Baghdadi. He is known as Ibn Abu Zaynab.(2)

His Offspring

An-Najashi said: “The vizier Abul Qassim al-Husayn bin Ali bin al-Husayn bin Ali bin Muhammad bin Yousuf al-Maghribi was the son of his (the author’s) daughter Fatima.”

Praising Him

An-Najashi said about him: “He is a sheikh (teacher) from among our companions. He is great in position, noble in rank, loyal in faith and he has narrated many traditions.”

Al-Mahoozi said: “He is praiseworthy, lofty and one of the sheikhs, who give permission (who evidence others’ knowledge or works).”

Kahhala said: “He is an interpreter, a good speaker and a good theologist.”

His Travels

He traveled to Shiraz in 313 AH. Then he traveled to Baghdad. After that he traveled to Sham(3) and taught in Tabariya in Jordan then he entered Damascus. At the end of his age he traveled to Halab (in Syria), in which he narrated his book al-Ghayba (the Sacred Disappearance).(4)

His Teachers (Sheikhs)

• Abul Abbas Ahmad bin Sa’eed bin Oqda al-Kufi, in Baghdad 327AH.

• Abu Sulayman Ahmad bin Nasr bin Hawtha al-Bahili.

• Abu Ali Ahmad bin Muhammad bin Ya’qoob bin Ammar al-Kufi,

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1- Abu: means the father of, bin or ibn: means the son of, bint: means the daughter of.
2- In some books it is mentioned as Ibn Zaynab. Refer to Rijal an-Najashi, Rijal ibn Dawood, Majma’ul Rijal, Manhajul Maqal, Jami’ul Ruwat, Muntahal Maqal, Kashful Hujub wel Astar, Mustadrakul Wassa’il, A’yan ash-Shia, ath-Tharee’a, Tanqeehul Maqal, Hadiyyatul Aarifeen, Qamoos ar-Rijal and Mu'jam Rijalul Hadith.
3- Nowadays Damascus. But then, Sham encompassed the present Syria, Jordan, Lebanon and Palestine.
4- The disappearance of Imam al-Mahdi; in Islamic eschatology, Imam al-Mahdi (aj) is the expected deliverer who will fill the Earth with justice and equity, restore true religion, and usher in a short golden age lasting some years before the end of the world.

in Baghdad 327AH.

• Abul Qassim al-Husayn bin Muhammad al-Bawari.

• Salama bin Muhammad bin Isma’eel al-Arzaniy in Baghdad.

• Abul Harith Abdullah bin Abdul Melik bin Sahl at-Tabarani, in Tabariya.

• Abdul Aziz bin Abdullah bin Younus al-Mossiliy.

• Abdul Wahid bin Abdullah bin Younus al-Mossiliy.

• Ali bin Ahmad al-Bandaneeji.

• Ali bin al-Husayn al-Mass’oodi, apparently in Qum.

• Muhammad bin al-Husayn bin Muhammad bin Jumhoor al-Ammiy.

• Muhammad bin Abdullah bin Ja’far al-Himyari.

• Muhammad bin Abdullah bin al-Mo’ammar at-Tabarani, in Tabariya 333AH.

• Muhammad bin Uthman bin Allan ad-Duhni al-Baghdadi, in Damascus.

• Abu Ali Muhammad bin Hammam bin Suhayl bin Bayzan al-Katib al-Iskafi, in Baghdad 327AH.

• Muhammad bin Ya’qoob bin Iss’haq al-Kulayni, from whom he took the most of his knowledge and for whom he worked as clerk.

• Abul Qassim Musa bin Muhammad al-Ash’ari al-Qummi-the son of Sa’d bin Abdullah’s daughter-in Shiraz 313Ah.

His Students

An-Najashi said: “I have seen Abul Husayn Muhammad bin Ali ash-Shuja’iy the clerk learning the book al-Ghayba written by Muhammad bin Ibraheem an-Nu’mani in Mashhadul Ateeqa. He recommended his son Abu Abdullah al-Husayn to give me this book and the rest of his books. The copy of the book, which he read, is now with me.”

His Works

At-Tassalli; about the punishment of Allah that afflicted those, who participated in killing Imam Husayn (as), in this life.

At-Tafseer; one tradition narrated from Imam Ali (as), in which he has classified the Qur’an into sixty kinds and has given each kind a certain example.

• Jami’ul Akhbar.

• Ar-Radd ala (answering) al-Isma’eeliyya.(1)

• Al-Ghayba (this book).

• Al-Fara’idh.(2)

• Nathrul La’ali’; about the Hadith.

His Death

He died

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1- Ath-Tharee’a, vol.10 p.183.
2- Ibid. vol.16 p.147.

in Damascus about 360Ah/971AD.

About the Book

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It is a valuable work, whose author has limited it to the expected Imam al-Mahdi (may Allah hasten his coming.) The author begins the book with some prophetic traditions confirming the imamate of al-Mahdi (aj).

Then he mentions the traditions showing that Allah doesn’t leave the world without a “Hujjah”. After that he mentions traditions talking about the disappearance of Imam al-Mahdi, his aspects, biography, rule, charismata and virtues and he mentions the signs that precede the appearance of Imam al-Mahdi (aj) besides other subjects concerning him.

Sheikh al-Mufeed, after mentioning the traditions that confirm the imamate of al-Mahdi, says: “The traditions on that are numerous. The scholars of Hadith have written them down and classified them in their books. Among those, who have mentioned them with full details and explanation, is Abu Abdullah Muhammad bin Ibraheem an-Nu’mani in his book al-Ghayba…”(1)

The author has finished the book in Thil-Hijja 342AH.

Sheikh Agha Buzurg at-Tehrani in his book “ath-Tharee’a” says: “It appears, according to some references, that the book was called or known as Mala’ al-Ayba fee Tool al-Ghayba.”(2)

What Has Been Said About The Book

Al-Hurr al-Aamily said: “It is good and sufficient.”

Al-Mahoozi said: “It has many benefits and unheard traditions.”

Some Of Its Editions

Tehran, 1318AH.

Tabriz, 1382AH., as-Sabiri Library.

Beirut, 1403AH., al-A’lami Publications.

Tehran, 1396Ah., verified by Ali Akbar al-Ghifari, as-Sadooq Library.

The Editions On Which Verification Depended

The edition of Beirut, 1403Ah. It has many mistakes.

The edition of Tehran, 1397AH., verified by Ali Akbar al-Ghifari (may Allah reward him with good). We depended on this edition so much that it was compared with some handwritten copies as the verifier himself

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1- Al-Irshad, vol.2 p.350.
2- vol.16 p.79 and vol.22 p.183. So was mentioned by Prof. Abdul Jabbar ar-Rifa’iy in his Mo’jam vol.9 p.217,261.

mentioned.

The handwritten copies are the following:

a. The complete handwritten copy kept in the Melik Library in Tehran no.3617. It has been written in 226 pages. Each page is 10x15 cm. with 61 lines. It has been written by Muhammad Mo’min al-Gulbaygani. He has finished writing it on 21 Ramadan 1077AH.

Another copy with no.2671 kept in the Melik Library in Tehran too. It lacks a page in the beginning, a page in the middle and a page in the end. It is a very precious old copy. It has been written in 312 pages. Each page is 14x21 cm. with 15 lines. It seemed that it had been written before the tenth century of hijra or about it.

b. A printed copy compared with the copy kept in Imam Redha Library in Mashhad having the number 187 and had been written in 577AH.

Some chapters of the book have been compared with the copy kept in the library of Tehran University having the number 578. It is a precious copy in 57 pages. Each page is 10x25 cm. with 32 lines. It has annotations, which means that it has been compared with other copies. It has the handwriting of Mirza Husayn an-Noori- the author of Mustadrak al-Wassa’il-that he has written it for himself in 1298AH.

The Method Of Verification

We compared the two printed copies with each other and we found as possible as we could that there was a perfectly fabricated text. We referred to the important differences between the handwritten or the printed copies. As for

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our other action, it was as the following:

1. Correcting the Qur’anic verses according to the Holy Qur'an.

2. Referring the prophetic traditions to the reliable books of Hadith.

3. Checking the names of the narrators according to the books of Rijal(1) and mentioning biographies of some of them when necessary.

4. Explaining some of vague linguistic expressions.

Finally we thank Allah that He has made us succeed in verifying this book and we pray Him to assist us in verifying much more of the traditions of Ahlul Bayt (as).(2)

Faris Hassoon Kareem

Holy Qum 1-11-1421AH.

On the anniversary of the birth of the daughter of Ahlul Bayt Fatima al-Ma’ssooma (sa)

The Author’s Introduction

In the name of Allah, the Beneficent, the Merciful

Sheikh Abul Faraj Muhammad bin Ali bin Ya’qoob bin Abu Qurra al-Qanani (may Allah have mercy upon him) narrated from Abul Husayn Muhammad bin Ali al-Bajali the clerk that Abu Abdullah Muhammad bin Ibraheem an-Nu’mani had said:

Praise be to Allah, the Lord of the worlds, Who guides whomsoever He wills to the right path, Who deserves gratefulness from His people in return for deriving them out of nonexistence into existence, forming them into the best of images, granting them with innumerable blessings apparent and hidden as he has said:

وَآتَاکُمْ مِنْ کُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنْسَانَ لَظَلُومٌ کَفَّارٌ

“And if you count Allah's favors, you will not be able to number them.”(3)

He has guided them to know His Divinity and to acknowledge His Oneness with pure minds, excellent wisdom, perfect creation, pure

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1- The science of “Rijal: men” means to prove that the narrators of a certain tradition are reliable or not.
2- Ahlul Bayt means the Prophet's progeny (as).
3- Qur'an, 14:34.

nature, good tincture, marvelous signs and clear proofs. Then He sent for them the best of His people as prophets supported with the Holy Spirit armed with evidences; preaching, warning, guiding, reminding, informing with knowledge, defeating the oppressors with the divine signs and astonishing the intelligent with miracles. He preferred them to the rest of His people with the high excellences He granted them with, let them know His unseen and gifted them with some of His power as He said:

عَالِمُ الْغَیْبِ فَلَا یُظْهِرُ عَلَیٰ غَیْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَیٰ مِنْ رَسُولٍ فَإِنَّهُ یَسْلُکُ مِنْ بَیْنِ یَدَیْهِ وَمِنْ خَلْفِهِ رَصَدًا 

“The Knower of the unseen! so He does not reveal His secrets to any except to him whom He chooses as a messenger; for surely He makes a guard to march before him and after him.”(1)

To glorify them and to raise their positions highly so that people would have no excuse before Allah after sending His messengers and that the proofs of Allah would be perfect before His people.

Praise be to Allah when He bestowed upon us His sending Muhammad; the last of His messengers, the most beloved one to Him, the most glorious prophet near Him and the closest one to him. He gifted him with all what He had gifted the other prophets and added to him doubles than what He had given them. He put him in the high position to prefer him to the all. He made him imam for them when he led them in offering the

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1- Qur'an, 72:26-27.

prayer in the Heaven. He made him the most honorable among the all and granted him alone with intercession from among the all. He raised him to the highest Heaven until He talked with him near His Throne when he passed the positions of the close angels and the standings of the Archangels.

He revealed to him a Book surpassing all the previous Books and including all the knowledge they had as He said:

وَیَوْمَ نَبْعَثُ فِی کُلِّ أُمَّهٍ شَهِیدًا عَلَیْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِکَ شَهِیدًا عَلَیٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَیْکَ الْکِتَابَ تِبْیَانًا لِکُلِّ شَیْءٍ وَهُدًی وَرَحْمَهً وَبُشْرَیٰ لِلْمُسْلِمِینَ

“We have revealed the Book to you explaining clearly everything.”(1)

He did not neglect a bit.

Allah the Almighty has guided us by Muhammad (as) from deviation and obscurity and saved us from ignorance and perishment. He has sufficed us with Muhammad (as), the holy Book and the perfect religion and guided us to the guardianship of the pure guiding imams to be safe from personal opinions and interpretations (due to fancies) and He has guided us by Muhammad and the imams of his progeny to the right path.

Blessing and peace be upon Muhammad and his brother Amirul Mo’mineen(2) (Imam Ali), his next in virtue, his supporter in distresses and ordeals, the sword of Allah against the unbelievers and His open hand with beneficence and justice.

It was Ali, who followed his brother’s path in any case, who turned with the truth wherever it turned, the keeper of his brother’s (Muhammad’s) knowledge, the depositee of his

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1- Qur'an, 16:89.
2- Amirul Mo’mineen: the commander of the believers.

secrets.

Blessing and peace be upon the pure imams; the means of mercy, the object of blessing, the full moons in darkness, the light for people, the oceans of knowledge and the gate of peace, which Allah had asked His people to enter from and warned them not to deviate from when He said:

یَا أَیُّهَا الَّذِینَ آمَنُوا ادْخُلُوا فِی السِّلْمِ کَافَّهً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّیْطَانِ ۚ إِنَّهُ لَکُمْ عَدُوٌّ مُبِینٌ 

“O you who believe! Enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy.”(1)

Then:

We found that some of the groups ascribed to Shiism, who believed in the imamate, which Allah had made as mercy of His right religion, adopted different opinions and ramified thoughts, became indifferent to the obligations of Allah, hastened towards the prohibitions and they all, except a few, doubted the imam of their time, the guardian of their affairs and the proof, which Allah had chosen according to His exalted knowledge as he said:

وَرَبُّکَ یَخْلُقُ مَا یَشَاءُ وَیَخْتَارُ ۗ مَا کَانَ لَهُمُ الْخِیَرَهُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَیٰ عَمَّا یُشْرِکُونَ

“Thy Lord does create and choose as He pleases: no choice have they (in the matter)”(2)

…the matter of their ordeal during the absence of the expected Imam, of which the Prophet (S) had informed and Imam Ali (as) had mentioned and warned of its sedition in his traditions and speeches. The scholars narrated from the infallible imams, one after the other, the traditions talking about this matter and confirming it and

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1- Qur'an, 2:208.
2- Qur'an, 28:68.

that Allah would try His people by it. The doubt about it was still inside their hearts as Imam Ali (as) showed in his saying to Kumayl bin Ziyad:

… أو مُنقاداً لأهلِ الحَقّ لا بَصیرَهَ لهُ، یَنقَدحُ الشَّکُّ فی قَلبِه لأوَّلِ عارِضٍ من شُبهَهٍ – حتیّ أدّاهُم ذلکَ إلی التّیهِ وَالحَیرَهِ والعَمی وَالضّلالَهِ، وَلم یَبقَ مِنهُم إلاّ القَلیلُ النُّزرُ الّذین ثَبتوا عَلی دِین اللهِ، وتَمسّکوا بحَبلِ الله، ولم یحِیدوا عَن صِراطِ الله المُستَقیم.

“…or is led towards the people of truth unthinkingly, doubt comes into his heart since the first suspicion he faces, and that leads them to stray, confusion, obscurity and deviation. None of them will remain (on the right path) except a very few, who maintains on the religion of Allah, holds fast by the (rope) of Allah and do not deviate from the right path of Allah…”

This few was the group that would keep to the truth, that would not be shaken by wind, nor be affected by seditions, nor be cheated by the shine of mirage and would not have come into the religion of Allah imitating some people so that they would give up when those people gave up!

Imam Abu Abdullah Ja’far bin Muhammad as-Sadiq(1) (as) said:

مَن دَخلَ فی هذا الدّینِ بالرّجال أخْرجَهُ مِنه الرّجالُ کما أدخَلوهُ فِیه. وَمَن دخَل فِیه بالکِتابِ وَالسُّنّهِ زالَت الجِبالُ قَبلَ أنْ یَزولَ.

“He, who comes into this religion imitating the men, will be taken out from it by those men, who has taken him in, and he, who comes to it

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1- He is the sixth imam of the Shia.

by the Book and the Sunna, mountains vanish before he gives up (his religion).”(1)

By Allah, no one goes astray, becomes confused, is seduced and deviates from the truth to cling to one of the deviant sects except if he does not pay any attention to knowledge, research and analysis. These people are the wretched, who never care for knowledge nor attempt to get it from its pure sources and if they narrate some of that knowledge without perceiving it, they will be as those, who do not narrate.

Imam Ja’far bin Muhammad as-Sadiq (as) said:

إعرِفوا مَنازلَ شِیعتِنا عندَنا عَلی قَدرِ رِوایَتِهم عنّا وفَهْمِهِم مِنّا.

“You know the positions of our followers near us according to the traditions they narrate from us and according to what extent they perceive from us.”(2)

Narrating a tradition requires perceiving it. One tradition you perceive is better than a thousand you narrate (without perceiving).

Most of those, who joined the different sects, were as the following:

Some joined them without thinking or being aware and when they faced a bit of doubt they went astray.

Some looked forward to this worldly life and its transient pleasures. When they were seduced by the seducers and the worldly-minded people, they gave up their faith and followed the deception of the devils, whom Allah had described in his Book when saying:

وَکَذَٰلِکَ جَعَلْنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیَاطِینَ الْإِنْسِ وَالْجِنِّ یُوحِی بَعْضُهُمْ إِلَیٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّکَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا یَفْتَرُونَ 

“…the Shaitans from among men and jinn, some of them

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1- Biharul Anwar, vol. 2 p.105, Awalim al-Uloom, vol. 3 p.400.
2- Biharul Anwar, vol. 2 p.148, Awalim al-Uloom, vol. 3 p.464.

suggesting to others varnished falsehood to deceive (them).”(1)

He, who is deceived by the Satan, is like (those who disbelieve, their deeds are like the mirage in a desert, which the thirsty man deems to be water; until when he comes to it he finds it to be naught).(2)

Some adopted this matter hypocritically looking forward to authority without believing in the truth nor being loyal to it and then Allah deprived them of their ease, changed their conditions and promised to reward them (on the Day of Resurrection) with the worst of punishment.

Some adopted it with weak faith and weak soul, so when the try (the disappearance of Imam al-Mahdi), of which the infallible imams (as) had informed some hundreds of years ago, occurred, they became confused and did not know what to do. Allah said:

مَثَلُهُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَکَهُمْ فِی ظُلُمَاتٍ لَا یُبْصِرُونَ 

“Their parable is like the parable of one who kindled a fire but when it had illumined all around him, Allah took away their light, and left them in utter darkness-- they do not see.”(3)

And He said:

یَکَادُ الْبَرْقُ یَخْطَفُ أَبْصَارَهُمْ ۖ کُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِیهِ وَإِذَا أَظْلَمَ عَلَیْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَیٰ کُلِّ شَیْءٍ قَدِیرٌ

“Whenever it shines on them they walk in it, and when it becomes dark to them they stand still.”(4)

We found many traditions narrated by the infallible imams talking about those, whom Allah had granted with acumen that

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1- Qur'an, 6:112.
2- Qur'an, 24:39.
3- Qur'an, 2:17.
4- Qur'an, 2:20.

led them to the truth, which was vague for the others, got them to the right path during that confusion and took them out of doubt to certainty.

I looked forward to be close to Allah by collecting the traditions narrated by the infallible imams of the Prophet’s progeny (as) talking about the disappearance of Imam al-Mahdi to show the truth, which had been confirmed by all of the Prophet’s progeny and which had been neglected by those, who had been deprived of knowledge and guidance.

If he, whom Allah has granted with acumen, illuminated his heart, gifted with good genius and ability of distinguishing, ponders on the traditions of the imams (as) mentioned in this book one by one and thinks deeply over them, he will be certain that Allah has confirmed the sayings of the infallible imams (as) (about the disappearance—al-Ghayba) age after age, has bound the Shia to believe in it and to keep to it an has strengthened the certainty in their hearts about the validity of what they have narrated from their imams.

The imams (as) had warned their Shia to be affected by the fancies and to be deviated by the seditions. They had cleared for their followers that Allah would try His people with seditions when the disappearance would occur and would try them with its long period. Allah said:

إِذْ أَنْتُمْ بِالْعُدْوَهِ الدُّنْیَا وَهُمْ بِالْعُدْوَهِ الْقُصْوَیٰ وَالرَّکْبُ أَسْفَلَ مِنْکُمْ ۚ وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِی الْمِیعَادِ ۙ وَلَٰکِنْ لِیَقْضِیَ اللَّهُ أَمْرًا کَانَ مَفْعُولًا لِیَهْلِکَ مَنْ هَلَکَ عَنْ

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بَیِّنَهٍ وَیَحْیَیٰ مَنْ حَیَّ عَنْ بَیِّنَهٍ ۗ وَإِنَّ اللَّهَ لَسَمِیعٌ عَلِیمٌ

“…that he who would perish might perish by clear proof, and he who would live might live by clear proof.”(1)

Muhammad bin Hammam narrated a tradition from Hameed bin Ziyad al-Kufi from al-Hasan bin Muhammad bin Suma’a from Ahmad bin al-Hasan al-Maythami from one of Imam as-Sadiq’s companions that Imam as-Sadiq had said:

نَزَلتْ هذِهِ الآیَهُ الّتی فی سورَهِ الحَدیدِ

أَلَمْ یَأْنِ لِلَّذِینَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِکْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا یَکُونُوا کَالَّذِینَ أُوتُوا الْکِتَابَ مِنْ قَبْلُ فَطَالَ عَلَیْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَکَثِیرٌ مِنْهُمْ فَاسِقُونَ

فی أهل زمان الغیبه. ثمَّ قال عزَّ وجَلَّ:

اعْلَمُوا أَنَّ اللَّهَ یُحْیِی الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَیَّنَّا لَکُمُ الْآیَاتِ لَعَلَّکُمْ تَعْقِلُونَ 

وقال: إنمّا الأمَدُ أمَدُ الغَیبَهِ.

This Qur’anic verse “…and that they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened, and most of them are transgressors”(2) has been revealed about the people of the time of al-Ghayba.

Then Allah has said: “Allah gives life to the earth after its death; indeed, We have made the communications clear to you that you may understand.”(3) The time is the time of al-Ghayba.

Allah has meant: O nation of Muhammad, or O people of Shia, do not be like those people, who were given the Book but the time became prolonged to them! The interpretation of this verse shows that it concerns the people of the time of al-Ghayba and not the other times. Allah

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1- Qur'an, 8:42.
2- Qur'an, 57:16.
3- Qur'an,57:17.

has prohibited the Shia from doubting His Hujjah (Imam al-Mahdi) or thinking that Allah may leave the world without a Hujjah for a while as Imam Ali has showed through his saying to Kumayl bin Ziyad:

لا تخْلو الأرضُ مِن حُجَّهٍ للهِ إمّا ظاهِرٍ مَعْلومٍ أو خَائفٍ مَغمورٍ لِئَلاّ تَبطُلَ حُجَجُ اللهِ وَبیِّناتُهُ.

“The earth does never remain without a Hujjah; either apparent and known or afraid and unknown lest Your proofs and signs will be invalid.”

He warned the people of suspecting and doubting in order that the time would not become prolonged to them and then their hearts would become hard. Do you not see that Allah has said:

اعْلَمُوا أَنَّ اللَّهَ یُحْیِی الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَیَّنَّا لَکُمُ الْآیَاتِ لَعَلَّکُمْ تَعْقِلُونَ 

“Know that Allah gives life to the earth after its death; indeed, We have made the communications clear to you that you may understand.”(1)

It means that Allah gives life to the Earth with the justice of al-Hujjah (Imam al-Mahdi) after its death because of the injustice of the deviant oppressors.”(2)

Interpreting each verse confirms the other and the sayings of the imams (as) are definitely true when talking about the sedition that will occur and that some of the Shia will apostatize and separate after being tried and tested through seditions and ordeals.

Here we mention a tradition or two lest someone denies the existence of such different sects, which goes after fancies and pleasures of this worldly life.

Ahmad bin Muhammad bin Sa’eed bin Oqda al-Kufi, who was trusted, reliable and certain

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1- Qur'an, 57:17.
2- Ta’weel al-Aayat, vol.2 p.662, Ithbat al-Hudat, vol.3 p.53, Tafseer al-Burhan, vol.4 p.291, al-Mahajja, p.219-220.

about the ones he narrated from, narrated from Ali bin al-Hasan al-Taymaly from his brothers Ahmad and Muhammad from their father from Tha’laba bin Maymoon from Abu Kahmas from Imran bin Maytham from Malik bin Dhamra that Amirul Mo’mineen (Imam Ali) had said to his Shia:

کُونوا فی النّاسِ کالنّحلِ فی الطّیر؛ لَیسَ شَیءٌ مِن الطّیر إلاّ وهُو یَستَضعِفُها، وَلو یَعلمُ ما فی أجوافِها لم یفعَل بها کما یَفعلُ. خالِطوا النّاسَ بِأبدانِکُم وزایِلوهُم بِقلوبِکُم وأعمالِکُم، فإنَّ لِکُلّ امرئٍ ما اکتَسَب، وهُو یومَ القِیامَهِ مَع مَن أحَبَّ. أمَا إنّکُم لنْ ترَوا ما تحِبّونَ وما تأمَلونَ یا مَعشَر الشّیعهِ حَتیّ یتْفِل بَعضُکُم فی وُجوهِ بَعضٍ، وحَتیّ یُسمّی بَعضُکُم بَعضاً کذّابینَ وَحَتیّ لا یَبقی مِنکُم عَلی هذا الأمْر إلاّ کالکُحلِ فی العَینِ وَالمِلحِ فی الطّعامِ، وهوَ أقَلُّ الزّاد.

“Be among the people like the bees among the birds. All the birds deem them weak but if they know what there is in their interiors, they will not treat them so. Mix with people with your bodies and be away from them with your hearts and doings because every one (on the day of Resurrection) will be rewarded according to his doings and will be gathered with the ones, whom he loves. O people of Shia, you will not see whom you love and what you hope until you spit at the face of each other, until you call each other as liars and until no one of you will keep on this matter (the true faith in the reappearance of Imam al-Mahdi) except like the

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kohl in an eye or like the salt in food and what little it is!”(1)

I give you an example. A man had some wheat. He winnowed, sifted, purified, put it in a store and closed the door until some period. Then he opened the door. He found that some of the wheat was worm-eaten. He took out the wheat, winnowed, sifted, purified, put it in the store and closed the door. After sometime he opened the store and found that some of the wheat was worm-eaten. He took it out, winnowed, sifted, purified, put it in the store and closed the door. He repeated that many times until nothing remained from the wheat except a very little, which would not be harmed by the worms. So are you! You will be tried and tested by the seditions until a very few of you will remain, who will not be affected by the seditions.”(2)

It was mentioned that Imam as-Sadiq (as) had said:

وَاللهِ لَتُمَحَّصُنَّ! وَاللهِ لَتَطَیَّرُنَّ یمیناً وَشمالاً حَتیّ لا یَبقی مِنکُم إلاّ کُلّ امْرِئٍ أخَذَ اللهُ مِیثاقَهُ وَکَتبَ الإیمانَ فی قَلبِهِ وَأیّدهُ بِروحٍ منه.

“By Allah, you will be tested. By Allah, you will be flown right and left until no one of you will remain except he, whom Allah has promised, fixed faith into his heart and assisted with a power of His.”

In another tradition narrated from them (the infallible imams) it was said:

…حَتیّ لا یَبقَی مِنکُم عَلی هذا الأمرِ إلاّ الأندَرُ فالأنْدَرُ.

“…until no one of you will keep on this

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1- Biharul Anwar, vol.2 p.79, Awalim al-Uloom, vol.3 p.304.
2- Biharul Anwar, vol.52 p.115.

matter except the fewer and the fewest.”(1)

These people, who keep on the faith and cling to the truth, have been ordered to be patient during the absence of the Hujjah.

Ali bin Ahmad al-Bandaneeji narrated from Obaydillah bin Musa al-Alawi al-Abbasi from Haroon bin Muslim from al-Qassim bin Orwa from Burayd bin Mo’awiya al-Ijli that Imam Muhammad al-Baqir(2) (as) had said when interpreting the Qur’anic verse:

یَا أَیُّهَا الَّذِینَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّکُمْ تُفْلِحُونَ

“O you who believe! Be patient and excel in patience and remain steadfast, and be careful of (your duty to) Allah, that you may be successful(3)

إصْبِروا عَلی أداءِ الفَرائِضِ وَصابِروا عَدُوّکم وَرابِطوا إمامَکُم المُنتَظَرَ.

Be patient in offering the obligations, be patient before your enemy and station yourselves in waiting for your expected imam!(4)

It is this few people, whom Imam Ali (as) has addressed when saying:

لا تَسْتَوحِشوا فی طَریقِ الهُدی لِقِلّتِها.

“Do not feel desolate in the way of guidance when there are very few people walking in it.”

Abul Abbas Ahmad bin Muhammad bin Sa’eed bin Oqda al-Kufi narrated from Abu Abdullah Ja’far bin Abdullah al-Muhammadi from his book in Muharram 268AH. He said that Yazeed bin Iss’haq al-Arhabi had told them from Mukhawwal from Furat bin Ahnaf that al-Asbugh bin Nabata had said: I heard Amirul Mo’mineen from above the minbar of Kufa saying:

أیّها النّاسُ! أنا أنفُ الإیمَانِ، أنا أنْفُ الهُدی وَعَیناهُ. أیّها النّاسُ! لا تَستَوحِشوا فی طَریقِ الهُدی لِقِلّهِ مَن یسلُکُه. إنّ النّاسَ اجتَمعوا علی مائِدهٍ قَلیلٍ شَبعُها کَثیرٍ جوعُها، وَاللهُ المُستعانُ، وإنمّا یجمَعُ النّاسَ الرّضا

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1- Biharul Anwar, vol.52 p.115.
2- He is the fifth imam of the Shia.
3- Qur'an, 3:200.
4- Biharul Anwar, vol.24 p.219.

والغضبُ. أیّها الناسُ! إنمّا عَقرَ ناقَهَ صالحٍ واحِدٌ فأصابهُمُ اللهُ بعذابِه بِالرّضا لِفعلهِ. وآیَهُ ذلِک قَولُه عزّ وَجَلّ:

فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَیٰ فَعَقَرَ 

فَکَیْفَ کَانَ عَذَابِی وَنُذُرِ

فَکَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَیْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاهَا 

وَلَا یَخَافُ عُقْبَاهَا

ألاَ وَمَن سُئِلَ عَن قاتِلmuی فزَعمَ أنّه مؤمِنٌ فقَد قَتلَنی. أیّها النّاسُ! مَن سَلکَ الطّریق وَردَ الماءَ، ومَن حادَ عَنه وقَعَ فی التّیه.

O people, I am the nose of faith. I am the nose and the eyes of guidance. O people, do not feel desolate in the way of guidance when there are very few people walking in it. People have gathered at a table, whose satiety is little and whose hunger is much. Allah is the helper! That, which gathers people, is either contentment or anger.

O people, who killed the she-camel of Prophet Salih was one person but Allah afflicted all the people with torment because they became pleased with that person’s doing. Allah said: “But they called their companion, so he took (the sword) and slew (her). How (great) was then My punishment and My warning.”(1) And He said: “…and (they) slaughtered her, therefore their Lord crushed them for their sin and leveled them (with the ground) and He fears not its consequence.”(2) He, who is asked about my killer and alleged that he (the killer) is faithful, (as if he) has killed me.

O people, he, who walks in the (right) way, will get to the water (source) and he, who deviates from it, will get lost.

Then he descended from the minbar.”

The same was narrated by Muhammad

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1- Qur'an, 54:29-30.
2- Qur'an, 91:14-15.

bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor from Ahmad bin Noah from ibn Olaym from somebody from Furat bin Ahnaf.(1)

In the saying of Imam Ali (as) “He, who walks in the (right) way, will get to the water (source) and he, who deviates from it, will get lost” there is a clear meaning and a sufficient evidence leading to keeping to the path of the infallible imams (as) and a warning of getting lost when deviating from their path or straying left or right and listening to the raving of the fabricators, whose sayings are like scattered dust or vanishing mirage as Allah says:

أَحَسِبَ النَّاسُ أَنْ یُتْرَکُوا أَنْ یَقُولُوا آمَنَّا وَهُمْ لَا یُفْتَنُونَ 

وَلَقَدْ فَتَنَّا الَّذِینَ مِنْ قَبْلِهِمْ ۖ فَلَیَعْلَمَنَّ اللَّهُ الَّذِینَ صَدَقُوا وَلَیَعْلَمَنَّ الْکَاذِبِینَ

“Do men think that they will be left alone on saying, We believe, and not be tried. And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars.”(2)

Abdul Wahid bin Abdullah bin Younus narrated from Muhammad bin Ja’far al-Qarashi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan from Abu Muhammad al-Ghifari from Imam as-Sadiq from his fathers (as) that the Prophet (S) had said:

إیّاکُم وجِدالَ کُلّ مَفتونٍ فإنّهُ ملقّن حُجتّهُ إلی انقِضاءِ مُدّتِه، فإذا انقَضَت مُدّتُهُ ألهَبَتهُ خَطیئَتُه وأحْرقَتهُ.

“Beware of arguing with any infatuated one because he is prompted (by the Satan) to a certain period and when his period passes, his sin will burn him.”(3)

I have collected in

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1- Biharul Anwar, vol.70 p.108, vol.100 p.95.
2- Qur'an, 29:2-3.
3- Biharul Anwar, vol.2 p.131,135, vol.71 p.289, Awalim al-Uloom, vol. 3 p.435.

this book the traditions narrated by the liable narrators from Imam Ali and the other pure imams (peace be upon them all) talking about al-Ghayba (the disappearance of Imam al-Mahdi) and other subjects. I may have not mentioned all the traditions talking about the subject and what people have of such traditions is much more than what I have mentioned in this book.

I divided the book into chapters beginning with talking about keeping the secret of the Prophet’s progeny, imitating their manners and keeping secret what they had been ordered to keep secret from the enemies of the religion and from their enemies and opponents of the different sects of heretics, suspectors and Mu’tazilites,(1) who denied the virtue of Imam Ali (as) and permitted to prefer the ma’moom(2) to the imam and the imperfect one to the perfect one. By doing that they opposed Allah where He said:

قُلْ هَلْ مِنْ شُرَکَائِکُمْ مَنْ یَهْدِی إِلَی الْحَقِّ ۚ قُلِ اللَّهُ یَهْدِی لِلْحَقِّ ۗ أَفَمَنْ یَهْدِی إِلَی الْحَقِّ أَحَقُّ أَنْ یُتَّبَعَ أَمَّنْ لَا یَهِدِّی إِلَّا أَنْ یُهْدَیٰ ۖ فَمَا لَکُمْ کَیْفَ تَحْکُمُونَ

“Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge.”(3)

They were conceited of their own opinions and blind hearts as Allah said:

أَفَلَمْ یَسِیرُوا فِی الْأَرْضِ فَتَکُونَ لَهُمْ قُلُوبٌ یَعْقِلُونَ بِهَا أَوْ آذَانٌ یَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَی الْأَبْصَارُ وَلَٰکِنْ تَعْمَی الْقُلُوبُ الَّتِی فِی الصُّدُورِ

“For surely

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1- The followers of an Islamic school of speculative theology that flourished in Basra and Baghdad (8th–10th centuries AD).
2- Ma’moom is one, who offers prayer behind an imam or is led by the imam in other affairs.
3- Qur'an, 10:35.

it is not the eyes that are blind, but blind are the hearts which are in the breasts.”(1)

Also, He said:

قُلْ هَلْ نُنَبِّئُکُمْ بِالْأَخْسَرِینَ أَعْمَالًا الَّذِینَ ضَلَّ سَعْیُهُمْ فِی الْحَیَاهِ الدُّنْیَا وَهُمْ یَحْسَبُونَ أَنَّهُمْ یُحْسِنُونَ صُنْعًا

“Say: Shall We inform you of the greatest losers in (their) deeds? (These are) they whose labor is lost in this world’s life and they think that they are well versed in skill of the work of hands.”(2)

They denied the virtues and the imamate of the infallible imams (as) after Allah had bound them with the clear proof when saying:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِیعًا وَلَا تَفَرَّقُوا ۚ وَاذْکُرُوا نِعْمَتَ اللَّهِ عَلَیْکُمْ إِذْ کُنْتُمْ أَعْدَاءً فَأَلَّفَ بَیْنَ قُلُوبِکُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَکُنْتُمْ عَلَیٰ شَفَا حُفْرَهٍ مِنَ النَّارِ فَأَنْقَذَکُمْ مِنْهَا ۗ کَذَٰلِکَ یُبَیِّنُ اللَّهُ لَکُمْ آیَاتِهِ لَعَلَّکُمْ تَهْتَدُونَ

“And hold fast by the covenant of Allah all together and be not disunited.”(3)

And after the Prophet (S) had confirmed that his progeny were the guides and the ship of safety and that they were one of the two weighty things he had left for us to keep to them when saying:

إنیّ مُخلّفٌ فیکم الثّقَلینِ کتابَ اللهِ وعِترتی أهلَ بیتی: حَبلٌ ممدودٌ بَینَکم وبَین اللهِ، طَرفٌ بِیدِ الله وَطرفٌ بأیدِیکُم. ما إنْ تمَسّکتُم به لَن تضِلّوا.

“I have left to you the two weighty things; the Book of Allah and my progeny. They are (as) an extended rope between you and Allah. One end of it is in the hand of Allah and the other is in your hands. If you keep to them

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1- Qur'an, 22:46.
2- Qur'an, 18:103-104.
3- Qur'an, 3:103.

(the Qur'an and the progeny), you will never go astray at all.”

But when they became indifferent and preferred blindness to guidance, Allah rewarded them with disgrace. Allah said:

وَأَمَّا ثَمُودُ فَهَدَیْنَاهُمْ فَاسْتَحَبُّوا الْعَمَیٰ عَلَی الْهُدَیٰ فَأَخَذَتْهُمْ صَاعِقَهُ الْعَذَابِ الْهُونِ بِمَا کَانُوا یَکْسِبُونَ

“And as to Thamood, We showed them the right way, but they chose error above guidance.”(1)

And He said:

أَفَرَأَیْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَیٰ عِلْمٍ وَخَتَمَ عَلَیٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَیٰ بَصَرِهِ غِشَاوَهً فَمَنْ یَهْدِیهِ مِنْ بَعْدِ اللَّهِ ۚ أَفَلَا تَذَکَّرُونَ

“Have you then considered him who takes his low desire for his god, and Allah has made him err having knowledge.”(2)

They opposed the truth intendedly and kept on doing wrongs and became pleased with that; therefore Allah afflicted them with torment “Surely Allah does not do any injustice to men, but men are unjust to themselves.”(3)

They themselves were the opponent of the true Shia, who loved the pure and truthful progeny of the Prophet (S), and they themselves denied what the reliable believers narrated from the Prophet’s progeny. They criticized the infallible Prophet’s progeny and spread their opponents’ traditions. They made their fancies, idiotic minds and deviant opinions as their imams whereas Allah had said:

وَلَقَدِ اخْتَرْنَاهُمْ عَلَیٰ عِلْمٍ عَلَی الْعَالَمِینَ

“And certainly We chose them, having knowledge, above the nations.”(4)

Then we talked about the “rope” of Allah that He ordered us to keep to and not to separate when He said:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِیعًا وَلَا تَفَرَّقُوا ۚ وَاذْکُرُوا نِعْمَتَ اللَّهِ عَلَیْکُمْ إِذْ کُنْتُمْ أَعْدَاءً فَأَلَّفَ بَیْنَ قُلُوبِکُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا

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1- Qur'an, 41:17.
2- Qur'an, 45:23.
3- Qur'an, 10:44.
4- Qur'an, 44:32.

وَکُنْتُمْ عَلَیٰ شَفَا حُفْرَهٍ مِنَ النَّارِ فَأَنْقَذَکُمْ مِنْهَا ۗ کَذَٰلِکَ یُبَیِّنُ اللَّهُ لَکُمْ آیَاتِهِ لَعَلَّکُمْ تَهْتَدُونَ

“And hold fast by the covenant of Allah all together and be not disunited.”

And we mentioned the traditions evidencing this matter. Then we discussed the matter of imamate by mentioning the traditions confirming that it had been determined by Allah. Allah said:

وَرَبُّکَ یَخْلُقُ مَا یَشَاءُ وَیَخْتَارُ ۗ مَا کَانَ لَهُمُ الْخِیَرَهُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَیٰ عَمَّا یُشْرِکُونَ

“And your Lord creates and chooses whom He pleases; to choose is not theirs.”(1)

So imamate was a covenant by Allah and a deposit that an imam was to deliver to the next imam.

Then we mentioned the traditions confirming that the imams were twelve and the evidences on that were derived from the holy Qur'an, the Torah and the Bible. Then we mentioned the news talking about those, who pretended that they were imams but they were not and that every banner raised before the banner of Imam al-Mahdi (aj), would be of a tyrant.

Then we specified individual chapters with various subjects concerning different sides of the matter of the Expected Imam evidenced by Qur’anic verses and true prophetic traditions.

We pray Allah the Almighty to bless the best choice of His creation, the purest of His people, His perfect covenant, the firmest handle, which shall not break off; Muhammad and his pure progeny. We pray Him to assist us in keeping to the truth in this life and in the afterlife, to make our life, death and resurrection on His

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1- Qur'an, 28:68.

pure religion and on the loyalty to the choice, whom He has favored with the highest of excellences, whom He has made as mediators between Him and His people and whom He has made the argument over the humanity, to make us succeed in submitting to them by doing what they have ordered to do and refraining from what they have prohibited to do and not to make us among those, who doubt anything of their sayings or suspect their truthfulness.

We pray to Allah to make us among the assistants of His religion, who fight with His guardian against His enemy in order to be with the pure choice; the Prophet and his progeny (peace be upon them), and not to separate between them and us in the twinkle of an eye, no more no less…He is the Most Generous, the Most Compassionate.We pray to Allah to make us among the assistants of His religion, who fight with His guardian against His enemy in order to be with the pure choice; the Prophet and his progeny (peace be upon them), and not to separate between them and us in the twinkle of an eye, no more no less…He is the Most Generous, the Most Compassionate.We pray to Allah to make us among the assistants of His religion, who fight with His guardian against His enemy in order to be with the pure choice; the Prophet and his progeny (peace be upon them), and not to separate between them and

p: 25

us in the twinkle of an eye, no more no less…He is the Most Generous, the Most Compassionate.We pray to Allah to make us among the assistants of His religion, who fight with His guardian against His enemy in order to be with the pure choice; the Prophet and his progeny (peace be upon them), and not to separate between them and us in the twinkle of an eye, no more no less…He is the Most Generous, the Most Compassionate.We pray to Allah to make us among the assistants of His religion, who fight with His guardian against His enemy in order to be with the pure choice; the Prophet and his progeny (peace be upon them), and not to separate between them and us in the twinkle of an eye, no more no less…He is the Most Generous, the Most Compassionate.We pray to Allah to make us among the assistants of His religion, who fight with His guardian against His enemy in order to be with the pure choice; the Prophet and his progeny (peace be upon them), and not to separate between them and us in the twinkle of an eye, no more no less…He is the Most Generous, the Most Compassionate.

Chapter 1: Preserving the secret of the Prophet’s Family

1 - أخبرنا أبو العباس أحمد بن محمد بن سعید ابن عقده الکوفی قال: حدثنا القاسم بن محمد بن الحسن بن حازم، قال حدثنا عبیس بن هشام الناشری، قال: حدثنا عبدالله بن جبله، عن سلام بن أبی عمره، عن معروف بن خربوذ، عن أبی الطفیل

p: 26

عامر بن وائله قال: قال أمیر المؤمنین:

أتحِبّونَ أن یُکذَّبَ اللهُ وَرسُولُه؟ حَدّثوا النّاسَ بما یَعِرفون، وأمْسِکوا عمّا یُنکِرونَ.

(1) Abul Abbas Ahmad bin Muhammad bin Sa'eed bin Oqda al-Kufi narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham an-Nashiri from Abdullah bin Jibilla from Salam bin Abu Omayra from Ma’roof bin Kharrabooth from Abut-Tufayl Aamir bin Wathila that Amirul Mo’mineen (as) had said:

“Do you like Allah and His messenger to be considered as liars? Talk to people with what they know and do not tell them what they deny.”(1)

2 - وحدثنی أبو القاسم الحسین بن محمد الباوری قال: حدثنا یوسف بن یعقوب المقرئ السقطی بواسط، قال: حدثنی خلف البزار، عن یزید بن هارون، عن حمید الطویل قال: سمعت أنس بن مالک قال: سمعت رسول الله یقول:

لا تحَدّثوا النّاسَ بما لا یَعرِفونَ، أتحِبُّونَ أنْ یُکَذَّبَ اللهُ وَرَسولُهُ؟

(2) Abul Qassim al-Husayn bin Muhammad al-Bawari narrated from Yousuf bin Ya’qoob al-Muqri’ as-Saqti from Khalaf al-Bazzaz from Yazeed bin Haroon from Hameed at-Taweel that Anass bin Malik had said: “I heard the Prophet (S) saying:

“Do not tell people of what they do not know. Do you like Allah and His messenger to be considered as liars?”(2)

3 - وحدثنا أحمد بن محمد بن سعید ابن عقده قال: حدثنا أحمد بن یوسف بن یعقوب الجعفی أبو الحسن قال: حدثنا إسماعیل بن مهران قال: حدثنا الحسن بن علی بن أبی حمزه، عن عبد الأعلی بن أعین قال: قال لی أبو عبد الله جعفر بن محمد:

یا عَبدَ الأعلی، إنّ احتِمالَ أمْرِنا لَیسَ مَعرِفَتَه وَقبولَه.

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1- Awalim al-Uloom, vol.3 p.312.
2- Awalim al-Uloom, vol.3 p.312.

إنّ احتمالَ أمرِنا هُو صَونُه وسِتْرُه عَمَّن لَیسَ مِن أهْلِه، فَأقْرِئهُم السّلام وَرحمَهَ اللهِ - یَعنی الشّیعَهَ - وقُل: قَال لَکم: رَحِمَ اللهُ عَبداً استَجرَّ مودَّهَ النّاسِ إلی نفسِه وإلَینا بأنْ یُظهِرَ لهم ما یَعرفونَ ویکُفّ عَنهم ما یُنکرِون. (ثمّ قال) ما النّاصِب لنا حَربا بأشَدَّ مَؤونهً مِن النّاطق عَلینا بما نَکرَهُه.

(3) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ahmad bin Younus bin Ya’qoob al-Ju’fi Abul Hasan from Isma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza that Abdul A’la bin A’yun had said: “Abu Abdullah Ja’far bin Muhammad (Imam as-Sadiq) said to me:

“O Abdul A’la, undertaking our matter(1) is not by knowing and accepting it. It is by preserving and keeping it secret from those, who are not reliable. Deliver to them (the Shia) my greeting and tell them that he (Imam as-Sadiq) says to you: May Allah have mercy upon one, who brings himself and us people’s love by showing them what they know and refrain from telling them what they deny. He, who makes war against us, is not worse than one, who fabricates against us what we hate.”(2)

4 - وحدثنا أحمد بن محمد بن سعید، قال: حدثنا أبو عبد الله جعفر بن عبد الله من کتابه فی رجب سنه ثمان ومائتین قال: حدثنا الحسن بن علی بن فضال قال: حدثنی صفوان بن یحیی، عن إسحاق بن عمار الصیرفی، عن عبد الأعلی بن أعین عن أبی عبد الله جعفر بن محمد أنه قال:

لَیسَ هذا الأمرُ مَعرِفتَهُ وَولایتَهُ فقَط حَتیّ تَستُرَه عمّن لیسَ

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1- It is the matter of the disappearance and the reappearance of Imam al-Mahdi (aj).
2- Awalim al-Uloom, vol.3 p.315.

مِن أهلِه، وبِحَسبِکم أن تقولوا ما قُلنا وتَصمِتوا عمّا صَمتْنا، فإنّکم إذا قُلتم ما نَقول وسَلّمتُم لنا فیما سَکَتنا عنهُ فقَد آمنتُم بمِثلِ ما آمنّا بهِ. قالَ اللهُ تعالی:

فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا هُمْ فِی شِقَاقٍ ۖ فَسَیَکْفِیکَهُمُ اللَّهُ ۚ وَهُوَ السَّمِیعُ الْعَلِیمُ

قالَ علِیّ بن الحُسینِ: حدِّثوا النّاسَ بما یَعرفونَ، ولا تُحَمِّلوهُم ما لا یُطیقونَ فتُغرونهُم بنا.

(4) Ahmad bin Muhammad bin Sa'eed narrated from Abu Abdullah Ja’far bin Abdullah from al-Hasan bin Ali bin Fadhdhal from Safwan bin Yahya from Iss’haq bin Ammar as-Sayrafi from Abdul A’la that Imam Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) had said:

“Knowing this matter is not enough to prove your loyalty unless you keep it secret from those, who are not reliable. It suffices you to say what we have said and to be silent on what we have been silent on. If you tell of what we have said and submit to what we have kept silent, then you have believed in what we have believed in. Allah says: (And if they believe in the like of that which ye believe, then they are rightly guided).(1) Ali bin al-Husayn has said: “Tell people of what they know and do not burden them with that they cannot bear then you will lead them to avoid us.”(2)

5 - وأخبرنا عبد الواحد بن عبد الله بن یونس الموصلی قال: حدثنا محمد بن جعفر القرشی قال: حدثنی محمد بن الحسین بن أبی الخطاب قال: حدثنا محمد بن غیاث عن

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1- Qur'an, 2:137.
2- Awalim al-Uloom, vol.3 p.315.

عبد الأعلی بن أعین قال: قال أبو عبد الله جعفر بن محمد:

إنَّ احتِمالَ أمرِنا لیسَ هو التّصدیقَ بهِ والقَبولَ له فقَط، إنّ مِن احتِمالِ أمرِنا سِترَهُ وصِیانَتَه عَن غیرِ أهلِه، فأقرئْهُم السّلامَ ورَحمهَ اللهِ - یعنی الشیعه - وقُل لهُم: یَقولُ لکُم: رحِمَ اللهُ عَبداً اجتَرَّ مَودَّهَ النّاسِ إلَیَّ وإلی نَفسِه، یُحدّثُهم بما یعرِفون ویستُرُ عنهُم ما یُنکِرون. ثم قال لی: واللهِ ما النّاصِبُ لنا حَرباً أشَدُّ مَؤونَهً علَینا مِن النّاطقِ عَلینا بما نَکرَهُه - وذکر الحدیث بطوله -.

(5) Abdul Wahid bin Abdullah bin Younus al-Moossily narrated from Muhammad bin Ja'far al-Qarashi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Ghiyath from Abdul A’la that Imam as-Sadiq (as) had said to him:

“Undertaking our matter is not by believing and accepting it only. Undertaking our matter is by preserving and keeping it secret from those, who are not qualified for it. Deliver my greeting to them (the Shia) and tell them that he (Imam as-Sadiq) says to you: May Allah have mercy upon one, who brings me and himself people’s love by telling them of what they know and concealing what they deny. By Allah, he, who makes war against us, is not more harmful to us than one, who accuses us of what we hate.”(1)

6 - وأخبرنا عبد الواحد بن عبد الله قال: أخبرنا أحمد بن محمد بن رباح الزهری عن محمد بن العباس الحسنی عن الحسن بن علی بن أبی حمزه البطائنی عن محمد الخزاز قال: قال أبو عبد الله:

مَن أذاعَ علینا حَدیثنا هو بِمنُزِلهِ مَن

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1- Awalim al-Uloom, vol.3 p.315.

جَحدنا حقَّنا.

(6) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Muhammad bin al-Abbas al-Hasani from al-Hasan bin Ali bin Abu Hamza al-Bata’ini from Muhammad al-Kharraz that Abu Abdullah (Imam as-Sadiq) had said:

“He, who spreads our (secret) traditions, is like one, who denies our right.”(1)

7 - وبهذا الإسناد، عن الحسن بن علی بن أبی حمزه، عن الحسن بن السری قال: قال أبو عبد الله:

إنیّ لأُحدّث الرجُلّ الحدیثَ فینطَلقُ فیُحدّثُ به عَنی کما سمعَهُ فأَستَحلُّ به لَعنَهُ والبراءَهَ منه.

(7) The same previous series of narrators from al-Hasan bin Ali bin Abu Hamza from al-Hasan as-Sariy that Abu Abdullah as-Sadiq (as) had said:

“When I tell someone a tradition and he spreads it as he hears it from me, he will deserve to be cursed and repudiated.”(2)

He meant that if that someone would spread the tradition among those who were not reliable or qualified. Imam as-Sadiq’s saying showed that he wanted some of the traditions to be kept secret and not to be spread.

8 - وبه عن الحسن بن علی بن أبی حمزه، عن القاسم الصیرفی، ابن مسکان قال: سمعت أبا عبد الله یقول:

قومٌ یزعُمون إنیّ إمامُهم. واللهِ ما أنا لهم بإمامٍ! لَعنهُمُ اللهُ کلَّما سَترتُ سِتراً هَتکوهُ. أقولُ کذا وکذا، فَیقولونَ إنمّا یعنی کذا وکذا. إنمّا أنا إمامُ مَن أطاعَنی.

(8) The previous series of narrators from al-Hasan bin Ali bin Abu Hamza from al-Qassim as-Sayrafi that ibn Miskan had said: I heard Abu Abdullah as-Sadiq (as) saying:

Some people pretend that I am their imam. By

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1- Awalim al-Uloom, vol.3 p.315.
2- Awalim al-Uloom, vol.3 p.315.

Allah, I am not their imam. May Allah curse them. Whenever I put a curtain they tore it! I say so and so and they say: he means so and so. Definitely I am the imam of whoever obeys me.”(1)

9 - وبه عن الحسن، عن کرام الخثعمی قال: قال أبو عبد الله:

أما واللهِ لو کانتْ علی أفواهِکم أوکِیَهً لحدَّثتُ کُلَّ امرئٍ منکُم بما لهُ، واللهِ لَو وَجَدتُ أتقِیاءَ لتَکَلّمتُ، واللهُ المُستَعانُ.

(9) The previous series from al-Hasan from Karram al-Khath’ami that Abu Abdullah (as) had said:

“By Allah, if your mouths were bound with bands, I would tell every one of you something. By Allah, if I found (atqiya’)(2) among you, I would talk. Allah is the Assistant!”(3)

10 - وبه عن الحسن، عن أبیه، عن أبی بصیر قال: سمعت أبا جعفر یقول:

سِرٌّ أسَرَّهُ اللهُ إلی جِبرَئیلَ وأسَرَّهُ جِبرئیلُ إلی محَمَّدٍ وأسَرَّه محَمّدٌ إلی عَلیٍّ وأَسَرّهُ عَلیٌّ إلی مَن شاءَ اللهُ واحِداً بَعدَ واحِدٍ، وأنتُم تَتکلّمونَ بِه فی الطّرُقِ!

(10) The previous series from al-Hasan from his father that Abu Baseer had said: I heard Abu Ja'far (Imam al-Baqir) saying:

“It is a secret that Allah has revealed to Gabriel, Gabriel revealed to Muhammad, Muhammad revealed to Ali and Ali revealed to those, whom Allah willed, one after the other but you are spreading it in the streets!”(4)

11 - وحدثنا محمد بن همام بن سهیل قال حدثنا عبد الله بن العلاء المذاری قال حدثنا إدریس بن زیاد الکوفی قال: حدثنا بعض شیوخنا قال: قال المفضل: أخذت بیدک کما أخذ أبو عبد الله بیدی

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1- Awalim al-Uloom, vol.3 p.311.
2- Atqiya’: those who use Taqiyya, which means “self-protection”, the practice of concealing one's belief and forgoing ordinary religious duties when under threat of death or injury to oneself or one's fellow Muslims.
3- Awalim al-Uloom, vol.3 p.531.
4- Awalim al-Uloom, vol.3 p.531.

وقال لی:

یا مُفَضّلُ! إنّ هذا الأمر لیسَ بالقَولِ فقَط، لا واللهِ حتیّ یَصونَهُ کَما صانهُ اللهُ ویُشَرّفهُ کما شَرّفهُ اللهُ ویُؤدّی حقَّه کمَا أمرَ اللهُ.

(11) Muhammad bin Hammam bin Suhayl narrated from Abdullah bin al-Ala’ al-Mathari from Idreess bin Ziyad al-Kufi from one of his sheikhs that al-Mufadhdhal had said to him: “I hold your hand as Abu Abdullah (as) has held my hand and said to me:

“O Mufadhdhal, this matter is not achieved by saying only. No, by Allah, it is not so until (our companions) preserve it as Allah has preserved it, honor it as Allah has honored it and care for it deservingly as Allah has ordered.”(1)

12 - وأخبرنا عبد الواحد بإسناده، عن الحسن، عن حفص بن نسیب فرعان قال: دخلتُ علی أبی عبد الله أیام قتْلِ المعلّی بن خُنیس مولاه فقال لی:

یا حَفصُ! حدَّثتُ المُعلّی بأشیاءَ فأذاعَها فابتُلِیَ بِالحَدیدِ. إنیّ قُلتُ لهُ: إنّ لنا حدیثاً مَن حَفِظَهُ عَلینا حَفِظهُ اللهُ وحَفِظَ عَلیه دینَهُ ودُنیاهُ، وَمَن أذاعَهُ عَلینا سَلبَهُ اللهُ دینَهُ ودُنیاهُ. یا مُعَلّی! إنّهُ مَن کتَم الصَّعبَ مِن حدیثِنا جَعلَهُ اللهُ نوراً بَینَ عَینَیهِ ورَزقَهُ العِزَّ فی النّاسِ، وَمَن أذاعَ الصّعبَ مِن حدیثِنا لم یمُتْ حَتیّ یعضَّهُ السّلاحُ أو یموتَ متَحَیّراً.

(12) Abdul Wahid narrated from al-Hasan that Hafs bin Naseeb Far’an had said: “I came to Abu Abdullah (as) when his mawla(2) al-Mu’alla bin Khunays was killed. He said to me:

“O Hafs, I have told al-Mu’alla of some things but he spread them then he was afflicted with (iron).(3) I have said to him: We

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1- Awalim al-Uloom, vol.3 p.531.
2- Freed slave.
3- “Afflicted with iron” means that he was killed by a sword.

have some traditions, which if someone keeps secret Allah will save his religion and life and if he spreads, Allah will deprive him of his religion and life. O Mu’alla, if one hides the serious traditions of ours, Allah will make that as light between his eyes and grant him with glory among people and if one spreads the serious traditions of ours, he will not die until he is bitten by weapon or he dies confusedly.”(1)

Chapter 2: Keeping to the “Rope” Of Allah

1 - حدثنا محمد بن عبد الله بن المعمر الطبرانی بطبریه سنه ثلاث وثلاثین وثلاثمائه - وکان هذا الرجل من موالی یزید بن معاویه ومن النصاب - قال: حدثنی أبی، قال: حدثنی علی بن هاشم والحسین بن السکن معا قالا: حدثنا عبد الرزاق بن همام قال: أخبرنی أبی، عن مینا مولی عبد الرحمن بن عوف، عن جابر بن عبد الله الأنصاری قال: وفد علی رسول الله أهل الیمن فقال النبی:

جاءَکُم أهلُ الیمَنِ یبُسّونَ بَسیساً.

(1) Muhammad bin Abdullah bin al-Mu’ammar at-Tabarani, who was a freed slave of Yazeed bin Mo’awiya and was one of the opponents of Ahlul Bayt,(2) narrated in Tabariya in 333 AH. from his father from Ali bin Hashim and al-Husayn bin as-Sakan together from Abdur-Razak bin Hammam from his father from Meena, the freed slave of Abdurrahman bin Ouff, that Jabir bin Abdullah al-Ansari had said: “Once, some people of Yemen came to Medina. The Prophet (S) said:

“They come to you gently.”

فلما دخلوا علی رسول الله قال: قَومٌ رقیقَهٌ قلوبُهُم، راسِخٌ إیمانُهُم. وَمِنهُم المَنصورُ؛ یخرُجُ فی سَبعینَ

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1- Awalim al-Uloom, vol.3 p.311.
2- The Prophet’s progeny.

ألفاً یَنصُر خَلَفی وَخَلَف وَصِیّی. حمَائِلُ سُیوفِهمُ المِسکُ. فقالوا: یا رسول الله ومن وصیک؟

فقال: هُو الّذی أمَرَکمُ اللهُ بالاعتِصامِ به فقَالَ: وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِیعًا وَلَا تَفَرَّقُوا ۚ

فقالوا: یا رسول الله بیّن لنا ما هذا الحبل.

When they came to the Prophet (S), he said:

“They are people of gentle hearts and deep-rooted faith. From among them there will be al-Mansoor. He will come with seventy thousand soldiers. He will support my descendant and my guardian’s descendant. The sheaths of their swords are from musk.”

They said: “O messenger of Allah, who is your guardian?” The Prophet (S) said:

“It is he, whom Allah has ordered you to keep to when He has said: (And hold fast by the covenant (rope) of Allah all together and be not disunited).”

They said: “O messenger of Allah, will you declare to us what this rope is?”

فقال: هوَ قولُ اللهِ: ضُرِبَتْ عَلَیْهِمُ الذِّلَّهُ أَیْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَیْهِمُ الْمَسْکَنَهُ ۚ ذَٰلِکَ بِأَنَّهُمْ کَانُوا یَکْفُرُونَ بِآیَاتِ اللَّهِ وَیَقْتُلُونَ الْأَنْبِیَاءَ بِغَیْرِ حَقٍّ ۚ ذَٰلِکَ بِمَا عَصَوْا وَکَانُوا یَعْتَدُونَ فالحَبلُ مِن اللهِ کِتابُه، والحَبلُ مِن النّاسِ وَصِیّی.

فقالوا: یا رسول الله من وصیک؟

فقال: هُو الّذی أنزَلَ اللهُ فیهِ: أَنْ تَقُولَ نَفْسٌ یَا حَسْرَتَا عَلَیٰ مَا فَرَّطْتُ فِی جَنْبِ اللَّهِ وَإِنْ کُنْتُ لَمِنَ السَّاخِرِینَ فقالوا: یا رسول الله وما جنب الله هذا؟

He said: “It is the saying of Allah, ‘save (where they grasp) a rope from Allah and a rope from men.’(1) The rope from Allah is His Book and the rope

p: 35


1- Qur'an, 3:112.

from people is my guardian.”

They asked: “O messenger of Allah, who is your guardian?” He said:

“It is he about whom Allah has revealed, ‘Lest a soul should say: O woe to me! For what I fell short of my duty to Allah.’(1)

They asked: “O messenger of Allah, what is this duty to Allah?”

فقال: هوَ الّذی یقولُ اللهُ فیه: ﴿وَیَوْمَ یَعَضُّ الظَّالِمُ عَلَیٰ یَدَیْهِ یَقُولُ یَا لَیْتَنِی اتَّخَذْتُ مَعَ الرَّسُولِ سَبِیلًا( هو وصِیّی والسّبیلُ إلیَّ مِن بَعدی.

فقالوا: یا رسول الله بالذی بعثک بالحق نبیاً أرناه فقد اشتقنا إلیه.

فقال: هو الّذی جَعلَهُ اللهُ آیَهً لِلمؤمِنین المُتوسّمینَ، فإنْ نَظرتُم إلَیه نَظَرَ مَن کانَ لهُ قَلبٌ أو ألْقَی السّمعَ وهوَ شَهیدٌ عَرفتُم أنّه وصِیّی کمَا عرفتُم أنیّ نَبیُّکم، فَتخلّلوا الصّفوفَ وتَصَفّحوا الوجوهَ فمَن أهوَتْ إلیهِ قُلوبُکم فإنّه هوَ، لأنَّ الله یَقول فی کِتابِه: رَبَّنَا إِنِّی أَسْکَنْتُ مِنْ ذُرِّیَّتِی بِوَادٍ غَیْرِ ذِی زَرْعٍ عِنْدَ بَیْتِکَ الْمُحَرَّمِ رَبَّنَا لِیُقِیمُوا الصَّلَاهَ فَاجْعَلْ أَفْئِدَهً مِنَ النَّاسِ تَهْوِی إِلَیْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ یَشْکُرُونَ أی إلَیه وإلی ذُرّیّتهِ.

He said: “It is what Allah has said about, ‘And the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenger.’(2) It is my guardian and the way that leads to me.”

They said: “O messenger of Allah! By Him, Who has sent you with the truth, declare him to us. We are so eager to know who he is.” He said:

“It is he, whom Allah has made as a sign for the true believers. If you look at him with

p: 36


1- Qur'an, 39:56.
2- Qur'an, 25:27.

a look of (him who has a heart, or gives ear with full intelligence), you will know that he is my guardian as you have known that I am your prophet. Go through the rows and stare at the faces then see towards whom your hearts incline. It will be him because Allah has said: (therefore make the hearts of some people yearn towards them).(1) It means towards him and his progeny (as).”

ثم قال: فقام أبو عامر الاشعری فی الاشعریین، وأبو غره الخولانی فی الخولانیین، وظبیان، وعثمان بن قیس فی بنی قیس، وعرنه الدوسی فی الدوسیین، ولاحق بن علاقه، فتخللوا الصفوف وتصفحوا الوجوه وأخذوا بید الأنزع الأصلع البطین وقالوا: إلی هذا أهوت أفئدتنا یا رسول الله.

فقال النبی: أنتُم نجَبَهُ اللهِ حینَ عرفتُم وصِیَّ رَسولِ اللهِ قَبلَ أن تَعرفوهُ، فَبِمَ عَرفتُم أنّهُ هوَ؟

Then Abu Aamir al-Ash’ari, Abu Ghurra al-Khawlani, Dhabyan, Uthman bin Qays, Arana ad-Dousi and Lahiq Bin Alaqa from among their tribes went through the rows, stared at the faces and held the hand of (the bald, potbellied man)(2) and said: “O messenger of Allah, towards this man our hearts yearned.” The Prophet (S) said:

“You are the elite of Allah where you recognized the Prophet’s guardian before you have been told about him. How did you know that he was him?”

فرفعوا أصواتهم یبکون ویقولون: یا رسول الله نظرنا إلی القوم فلم تحن لهم قلوبنا ولما رأیناه رجفت قلوبنا ثم اطمأنت نفوسنا، وانجاشت أکبادنا، وهملت أعیننا، وانثلجت صدورنا حتی کأنه لنا أب ونحن له بنون.

فقال النبی: )هُوَ الَّذِی أَنْزَلَ عَلَیْکَ الْکِتَابَ

p: 37


1- Qur'an, 14:37.
2- Imam Ali (as).

مِنْهُ آیَاتٌ مُحْکَمَاتٌ هُنَّ أُمُّ الْکِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِینَ فِی قُلُوبِهِمْ زَیْغٌ فَیَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَهِ وَابْتِغَاءَ تَأْوِیلِهِ ۗ وَمَا یَعْلَمُ تَأْوِیلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِی الْعِلْمِ یَقُولُونَ آمَنَّا بِهِ کُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا یَذَّکَّرُ إِلَّا أُولُو الْأَلْبَابِ( أنتُم منهُم بالمَنْزلَهِ الّتی سبَقتْ لکُم بها الحُسنی، وأنتُم عَن النّار مُبعَدونَ.

They began crying and said: “O messenger of Allah, we looked at the people but our hearts did not incline to any of them. When we saw this man our hearts trembled and then our souls felt assured, our eyes shed tears and our chests became pleased as if he was our father and we were his children.” The Prophet (S) recited:

“But none knows its interpretation except Allah and those who are firmly rooted in knowledge.”(1) You are near them in your good position and you are far away from Hell.

قال: فبقی هؤلاء القوم المسمون حتی شهدوا مع أمیر المؤمنین الجمل وصفین فقتلوا بصفین رحمهم الله، وکان النبی بشرهم بالجنه وأخبرهم أنهم یستشهدون مع علی بن أبی طالب .

These men remained loyal until they fought with Imam Ali (as) in the battles of al-Jamal (the camel) and Siffeen, in which they were martyred. May Allah have mercy upon them. The Prophet (S) had brought them good news to be in Paradise and had predicted that they would have been martyred with Imam Ali (as).”(2)

2 - أخبرنا محمد بن همام بن سهیل قال: حدثنا أبو عبد الله جعفر بن محمد الحسنی قال: حدثنا

p: 38


1- Qur'an, 3:7.
2- Biharul Anwar, vol.34 p.17, 112, Mo’jam Ahadeeth al-Imam al-Mahdi vol.1 p.293.

أبو إسحاق إبراهیم بن إسحاق الحمیری، قال: حدثنا محمد بن یزید بن عبد الرحمن التیمی، عن الحسن بن الحسین الأنصاری، عن محمد بن الحسین، عن أبیه، عن جده قال: قال علی بن الحسین: کانَ رسولُ اللهِ ذاتَ یَومٍ جالِساً ومعَهُ أصحابُه فی المَسجِدِ فقالَ:

یَطلُعُ عَلیکُم مِن هذا البابِ رجُلٌ مِن أهلِ الجنَّهِ یسألُ عمّا یَعنیهِ.

(2) Muhammad bin Hammam bin Suhayl narrated from Abu Abdullah Ja'far bin Muhammad al-Hasani from Abu Iss’haq Ibraheem bin Iss’haq al-Khaybari(1) from Muhammad bin Yazeed bin Abdurrahman at-Taymi from al-Hasan bin al-Husayn al-Ansari from Muhammad bin al-Husayn al-Ansari from his father from his grandfather that Ali bin al-Husayn (Imam as-Sajjad(2) (as)) had said: “One day the Prophet (S) was sitting with his companions in the mosque. He said:

“A man will come to you from this gate. He will be one of the people of Paradise. He asks about what concerns him.”

فطَلعَ رجُلٌ طَویلٌ یٌشبِهُ برِجالِ مُضرَ. فتقَدّمَ فسَلَّمَ عَلی رسولِ الله وجلَس، فقالَ: یا رسولَ الله إنیّ سَمِعتُ اللهَ یقولُ فیما أنزَلَ: )وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِیعًا وَلَا تَفَرَّقُوا ﴾ فَما هذا الحَبلُ الّذی أمرَنا اللهُ بالاعتِصامِ بهِ وألاّ نتَفَرَّقَ عنهُ؟ فأطْرقَ رسولُ الله مَلیّاً، ثمّ رفعَ رأسَه وأشارَ بیدِه إلی عَلیّ بنِ أبی طالبٍ وقالَ:

هذا حَبلُ اللهِ الّذی مَن تمَسّکَ به عُصِمَ بهِ فی دُنیاهُ ولم یَضِلَّ بهِ فی آخِرتِه.

Then a tall man looking like the people of Mudhar(3) came in. He advanced, greeted the Prophet (S) and sat down. He said: “O messenger of Allah, I have heard Allah

p: 39


1- or al-Himyari but the most correct is al-Ahmary.
2- He is the fourth imam of the Shia.
3- Mudhar was one of the great tribes in Arabia.

saying in His Book: (And hold fast by the covenant (rope) of Allah all together and be not disunited). Then what is this “rope” that Allah has ordered us to keep to and not to separate from?” The Prophet (S) pondered long and then raised his head and pointed with his hand to Ali bin Abu Talib (as) saying:

“This is the “rope” of Allah. He, who keeps to him, will be saved in his life and will not be deviant in his afterlife.”

فوَثبَ الرّجلُ إلی عَلیٍّ فاحتَضَنهُ مِن وَراءِ ظَهرِه وهو یقولُ: اِعتَصَمْتُ بحَبلِ اللهِ وَحبلِ رسولِه، ثمّ قامَ فَولیّ وخَرجَ، فقامَ رجُلٌ مِن النّاسِ فقالَ: یا رسولَ اللهِ، ألحَقُهُ فأسألُه أن یَستغفِرَ لی؟ فقالَ رسولُ اللهِ: إذاً تجِدُه مُوفّقاً. فقال: فلحِقَه الرّجلُ فسأله أن یَستغفِر اللهُ لهُ.

The man jumped and embraced Imam Ali (as). He said: “I have kept to the rope of Allah and the rope of His messenger.” Then he left. A man from among the people got up and said: “O messenger of Allah, do I follow after him and ask him to pray Allah to forgive me?” The Prophet (S) said:

“Then you find him pleased.”

He followed him and asked him to pray Allah for him.

فقالَ له: أفهِمتَ ما قالَ لی رسولُ الله وما قلتُ لهُ؟ قال: نعم. قال:

فإن کُنتَ مُتمسّکاً بذلِک الحبلِ یغفرِ اللهُ لکَ وإلاّ فلا یَغفرِ اللهُ لکَ.

He said to him: “Did you understand what the Prophet (S) said to me and what I said to him?”

He said: “Yes, I did.”

p: 40

He said:

“If you keep to that rope, then Allah will forgive you; otherwise He will not forgive you.”(1)

If the Prophet (S) had not declared for us the rope of Allah that He had ordered us in His Book to keep to and not to separate from, then the opponents would have interpreted it according to their fancies and turned it away to other than what Allah and his messenger had meant. But the Prophet (S) had said in his speech he made in the mosque of al-Khayf during the last hajj (farewell hajj):

إنیّ فَرطُکم وإنّکم وارِدونَ علیَّ الحوضَ، حَوضاً عرضُه ما بَین بُصری إلی صَنعاء، فیهِ قِدحان عدَدَ نجُومِ السّماء. ألا وإنیّ مُخَلّفٌ فیکُم الثّقَلینِ، الثّقلُ الأکبرُ القُرآنُ، والثّقلُ الأصغَرُ عِترتی أهلَ بَیتی، هما حَبلُ اللهِ ممَدودٌ بینَکم وبینَ الله ، ما إنْ تمسّکتُم به لنْ تضِلوا، سَببٌ مِنه بِیدِ اللهِ وسَببٌ بأیدیکُم.

“I shall precede you (to Paradise) and you will come to me at the pond, whose width is as between Busra and San’aa.(2) It has cups as much as the stars of the sky. I have left to you the two weighty things; the great one is the Qur'an and the minor one is my family. They both are the rope of Allah. It is extended between you and Almighty Allah. If you keep to it, you will never go astray at all. One of its ends is in the hand of Allah and the other is in your hands.”

It has this addition according to another tradition:

إنّ اللّطیفَ

p: 41


1- Biharul Anwar, vol.36 p.16.
2- Busra is a town in Syria and San’aa is the capital of Yemen.

الخبیرَ قَد نبّأنی أنهّما لَن یفترِقا حتیّ یرِدا علیَّ الحوضَ کإصبِعَیَّ هاتَین -وجمَع بین سبّابَتیهِ- ولا أقولُ کَهاتَینِ - وجمَع بَین سبّابتِه والوُسطی- فَتفضُلَ هذِه علی هَذه.

“The Most Kind has told me that they will not separate until they come to me at the pond (of Paradise) together like these two forefingers. (He gathered his two fingers).”(1)

The same was narrated by Abdul Wahid bin Abdullah bin Younus al-Moossili from Muhammad bin Ali bin Ibraheem bin Hashim from his father from his grandfather from Muhammad bin Abu Omayr from Hammad bin Eessa from Hurayz from Abu Abdullah Ja'far bin Muhammad bin Ali (as-Sadiq) from his father from his forefathers from Imam Ali (as).

Also it was narrated by Abdul Wahid bin Abdullah from Muhammad bin Ali from his father from his grandfather from al-Hasan bin Mahboob and al-Hasan bin Ali bin Fadhdhal from Ali bin Aqaba from Abu Abdullah (Imam as-Sadiq).

And the same was narrated by Abdul Wahid bin Muhammad bin Ali from his father from his grandfather from al-Hasan bin Mahboob from Ali bin Ri’ab from Abu Hamza ath-Thimali from Abu Ja'far Muhammad bin Ali al-Baqir (as).

The holy Qur'an always has been with Ahlul Bayt and they always have been with the holy Qur'an. They both are the rope of Allah. They never separate as the Prophet (S) has told. This is an evidence for any one, whom Allah has guided to His true religion, showing that whoever resorts to other than the holy Qur'an and Ahlul Bayt, whom Allah has

p: 42


1- Biharul Anwar, vol.92 p.102.

made the guardians after the Prophet (S) and made obeying them as one of the necessary obligations of religion, in looking for knowledge and orders of the Qur'an and all the religious affairs, definitely will go astray and perish and cause others to perish.

Ahlul Bayt were those, whom the Prophet (S) had offered as the highest examples to his umma. He said:

مَثَلُ أهلِ بَیتی فیکُم کَمثَلِ سَفینَهِ نوحٍ مَن رَکِبها نجَا ومَن تخَلّفَ عَنها غَرِقَ.

“My family to you is like the Ark of Noah. Whoever rides on it will be safe and whoever lags behind it will drown.”

He also said:

مَثَلُ أهلِ بَیتی فیکُم کَمثَلِ بابِ حِطّه فی بَنی إسرائِیلَ الّذی مَن دخَلهُ غُفرَت ذُنوبُه واستَحَقّ الرّحمهَ والزّیادَه مِن خالِقِه.

“The example of my family to you is like the Gate of Forgiveness of the Israelites. Whoever enters it his sins will be forgiven and will deserve mercy and blessing of Allah.”

Allah has said:

وَإِذْ قُلْنَا ادْخُلُوا هَٰذِهِ الْقَرْیَهَ فَکُلُوا مِنْهَا حَیْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّهٌ نَغْفِرْ لَکُمْ خَطَایَاکُمْ ۚ وَسَنَزِیدُ الْمُحْسِنِینَ

“…And enter the gate making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to those who do good (to others).”(1)

Imam Ali (as) said in one of his speeches:

ألا إنّ العِلمَ الّذی هَبطَ بهِ آدَمُ مِن السّماءِ إلی الأرضِ وجمِیع ما فُضّلَت بهِ النّبیّونَ إلی خَاتم النَّبِیّینَ فی عِترَه خاتمِ النّبِیّینَ. فأینَ یُتاهُ بِکم؟ بَل أینَ تَذهَبونَ؟ یا مَن نَسخَ مِن أصلابِ أصْحابِ السّفینَهِ هذا مِثلها فِیکُم. فَکما نجَا فی هاتَیکَ مَن نجَا فَکذلِکَ

p: 43


1- Qur'an, 2:58.

یَنجو مِن هذِه مَن یَنجو. وَیلٌ لمَِن تخَلّف عَنهُم.

“The knowledge that Adam has brought from the Heaven to the earth and all the virtues of the prophets until the last of them, Prophet Muhammad, have been granted to Ahlul Bayt. So whereto do you go astray? Where do you go, O you, who have been derived from the people of the Ark? As some only had been saved there, here also some only will be saved. Woe to one, who opposes them (the infallible imams).”

He also said:

إنّ مَثلَنا فیکُم کَمَثلِ الکَهفِ لأصحابِ الکَهفِ، وَکبابِ حِطّه وهُو بابُ السِّلْم، فادخُلوا فی السّلمِ کافّهً.

“We, to you, are like the cave to the People of the Cave and like the Gate of Forgiveness, which is the gate of peace. So be in peace all of you.”

He also said through his speech:

ولَقَد علِمَ المُستَحفَظونَ مِن أصْحابِ محَمَّدٍ أنّه قالَ: إنیّ وأهْلَ بَیتی مُطَهّرون؛ فلا تَسبِقوهُم فَتضِلّوا، ولا تَخَلّفوا عَنهُم فَتزِلّوا، ولا تُخالِفوهُم فَتجهَلوا، ولا تُعَلّموهُم فإنهُم أعلَمُ مِنکُم. هُم أعلَمُ النّاسِ صِغاراً، وَأعلَمُ النّاسِ کِباراً، فاتّبِعوا الحَقَّ وأهْلَه حَیثُما کانَ، وزایِلوا الباطِلَ وأهْلَهُ حَیثُما کانَ.

“The loyal companions of Muhammad are certain that he has said: “I and my family are infallible. Do not precede them in order not to go astray, do not lag behind them in order not to fall in mistakes, do not object to them in order not to be ignorant and do not teach them because they are much more aware than you. They are the most aware when young

p: 44

and the most aware when old. Follow the truth and its people wherever they are and be far away from the untruth and its people wherever they are.”

But unfortunately people brushed all that aside. They considered the orders of the Prophet (S) as ridiculous and raving. They refused to follow those, whom Allah and His messengers had ordered to be obeyed. Allah said:

وَمَا أَرْسَلْنَا قَبْلَکَ إِلَّا رِجَالًا نُوحِی إِلَیْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّکْرِ إِنْ کُنْتُمْ لَا تَعْلَمُونَ

“So, ask the followers of the reminder if you do not know.”(1)

یَا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَأُولِی الْأَمْرِ مِنْکُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِی شَیْءٍ فَرُدُّوهُ إِلَی اللَّهِ وَالرَّسُولِ إِنْ کُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ ۚ ذَٰلِکَ خَیْرٌ وَأَحْسَنُ تَأْوِیلًا

“Obey Allah and obey the Messenger and those in authority from among you.”(2)

The Prophet (S) confirmed many times that safety was bound by keeping to Ahlul Bayt, doing according to their sayings, submitting to their orders, learning from them and walking in their path; nevertheless people resorted to others than them and ascribed their virtues to those others. They became pleased with those others and so Allah deprived them from the true knowledge. They began to interpret according to their fancies and analogies and they became satisfied with their own minds away from the guidance of Allah, His messenger and the infallible imams, whom Allah had appointed to be the guides for His people. When they brushed all that aside and depended on their own opinions, Allah left them to stray in confusion

p: 45


1- Qur'an, 21:7.
2- Qur'an, 4:59.

and deviation and consequently they perished and caused others to perish. Allah said:

قُلْ هَلْ نُنَبِّئُکُمْ بِالْأَخْسَرِینَ أَعْمَالًا الَّذِینَ ضَلَّ سَعْیُهُمْ فِی الْحَیَاهِ الدُّنْیَا وَهُمْ یَحْسَبُونَ أَنَّهُمْ یُحْسِنُونَ صُنْعًا

“Say: Shall We inform you of the greatest losers in (their) deeds. (These are) they whose labor is lost in this world's life and they think that they are well versed in skill of the work of hands.”(1)

As if people had not heard the saying of Allah:

وَیَوْمَ یَعَضُّ الظَّالِمُ عَلَیٰ یَدَیْهِ یَقُولُ یَا لَیْتَنِی اتَّخَذْتُ مَعَ الرَّسُولِ سَبِیلًا یَا وَیْلَتَیٰ لَیْتَنِی لَمْ أَتَّخِذْ فُلَانًا خَلِیلًا

“And the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenger. O woe is me! would that I had not taken such a one for a friend.”(2)

So was that “messenger” but Muhammad (as)? And who was that “one” mentioned in the verse? Immediately after that Allah said:

لَقَدْ أَضَلَّنِی عَنِ الذِّکْرِ بَعْدَ إِذْ جَاءَنِی ۗ وَکَانَ الشَّیْطَانُ لِلْإِنْسَانِ خَذُولًا 

“Certainly he led me astray from the reminder after it had come to me.”(3)

It meant after acknowledging Islam and becoming a Muslim. Then what was that “reminder” which that one’s friend had led him astray from? Was it not the holy Qur'an and Ahlul Bayt? Allah had called the Prophet (S) as “reminder” when He said:

أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِیدًا ۖ فَاتَّقُوا اللَّهَ یَا أُولِی الْأَلْبَابِ الَّذِینَ آمَنُوا ۚ قَدْ أَنْزَلَ اللَّهُ إِلَیْکُمْ ذِکْرًا رَسُولًا یَتْلُو عَلَیْکُمْ آیَاتِ اللَّهِ مُبَیِّنَاتٍ لِیُخْرِجَ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَی النُّورِ ۚ وَمَنْ یُؤْمِنْ

p: 46


1- Qur'an, 18:103-104.
2- Qur'an, 25:27-28.
3- Qur'an, 25:29.

بِاللَّهِ وَیَعْمَلْ صَالِحًا یُدْخِلْهُ جَنَّاتٍ تَجْرِی مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِینَ فِیهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا 

“Allah has indeed revealed to you a reminder; a messenger.”(1)

And when He said:

وَمَا أَرْسَلْنَا قَبْلَکَ إِلَّا رِجَالًا نُوحِی إِلَیْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّکْرِ إِنْ کُنْتُمْ لَا تَعْلَمُونَ 

وَمَا أَرْسَلْنَا مِنْ قَبْلِکَ إِلَّا رِجَالًا نُوحِی إِلَیْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّکْرِ إِنْ کُنْتُمْ لَا تَعْلَمُونَ 

“So, ask the followers of the reminder if you do not know.”(2)

Was the “reminder” mentioned in the verse but the Prophet (S)? And who were the “followers of the reminder” save the Prophet’s family?

Then Allah said:

لَقَدْ أَضَلَّنِی عَنِ الذِّکْرِ بَعْدَ إِذْ جَاءَنِی ۗ وَکَانَ الشَّیْطَانُ لِلْإِنْسَانِ خَذُولًا 

“…And the Satan fails to aid man.”(3)

Definitely the Satan would lead his followers away from the “reminder” and then they would lose in this life and the afterlife. Allah said expressing the Prophet’s situation:

وَقَالَ الرَّسُولُ یَا رَبِّ إِنَّ قَوْمِی اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا 

“And the Messenger cried out: O my Lord! surely my people have treated this Qur’an as a forsaken thing.”(4)

They became indifferent to the Qur’an, to which and to Ahlul Bayt Allah had ordered them to keep.

Did this blame not concern the people, to whom the Qur'an had been revealed? Did it not concern the people of this umma, who had wronged their Prophet’s family and left the Qur'an aside? It was they, whom the Prophet (S) would witness against on the Day of Resurrection for they had preferred the pleasures of this life to their religion out of doubting Muhammad (as) and envying his

p: 47


1- Qur'an, 65:10-11.
2- Qur'an, 21:7, 16:43.
3- Qur'an, 25:29.
4- Qur'an, 25:30.

family because Allah had favored them with great excellences.

The Prophet (S) said:

إنّ قَوماً مِن أصْحابی یختَلِجونَ دونی یَومَ القیامَه مِن ذاتِ الیَمینِ إلی ذاتِ الشّمالِ فأقولُ: یا ربِّ أُصَیحابی أصَیحابی - وفی بعضِ الحدیثِ أصحابی أصحابی - فیُقالُ: یا محَمّدُ إنّکَ لا تَدری ما أحدَثوا بعدَکَ. فأقولُ: بُعداً بُعداً، سُحقاً سُحقاً.

“On the Day of Resurrection, some of my companions will quiver right and left. I will say: O my God, they are my companions. It will be said: O Muhammad, you do not know what they have committed after you. Then I will say: Away with them! Away with them!”

Allah confirmed this by saying:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَیٰ أَعْقَابِکُمْ ۚ وَمَنْ یَنْقَلِبْ عَلَیٰ عَقِبَیْهِ فَلَنْ یَضُرَّ اللَّهَ شَیْئًا ۗ وَسَیَجْزِی اللَّهُ الشَّاکِرِینَ {144}

“And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels will by no means do harm to Allah in the least and Allah will reward the grateful.”(1)

This verse had a certain evidence that there would be some people, who would turn back on their heels after the death of the Prophet (S) and who would deny the orders of Allah and His messenger. Allah said:

لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَیْنَکُمْ کَدُعَاءِ بَعْضِکُمْ بَعْضًا ۚ قَدْ یَعْلَمُ اللَّهُ الَّذِینَ یَتَسَلَّلُونَ مِنْکُمْ لِوَاذًا ۚ فَلْیَحْذَرِ الَّذِینَ یُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِیبَهُمْ فِتْنَهٌ أَوْ یُصِیبَهُمْ

p: 48


1- Qur'an, 3:144.

عَذَابٌ أَلِیمٌ 

“…Then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous penalty be inflicted on them.”(1)

Allah would double torment and disgrace for those, who wronged the Prophet’s family and deprived them of their rights and who changed the orders of Allah when He ordered that they (the Prophet’s family) were to be obeyed, loved and taken as guides. Allah said:

ذَٰلِکَ الَّذِی یُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِلَّا الْمَوَدَّهَ فِی الْقُرْبَیٰ ۗ وَمَنْ یَقْتَرِفْ حَسَنَهً نَزِدْ لَهُ فِیهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَکُورٌ 

“Say: No reward do I ask of you for this except the love of those near of kin.”(2)

قُلْ هَلْ مِنْ شُرَکَائِکُمْ مَنْ یَهْدِی إِلَی الْحَقِّ ۚ قُلِ اللَّهُ یَهْدِی لِلْحَقِّ ۗ أَفَمَنْ یَهْدِی إِلَی الْحَقِّ أَحَقُّ أَنْ یُتَّبَعَ أَمَّنْ لَا یَهِدِّی إِلَّا أَنْ یُهْدَیٰ ۖ فَمَا لَکُمْ کَیْفَ تَحْکُمُونَ 

“… Is then He Who gives guidance to truth more worthy to be followed, or he who finds not guidance (himself) unless he is guided? What then is the matter with you? How judge ye?”(3)

The true believers of the umma had agreed upon that Imam Ali (as) was the guardian of the Prophet (S). He guided the companions to the truth often and always and none of them ever guided him. They all were in need of him but he was not in need of any of them. He knew and taught all kinds of knowledge but none of them ever taught him

p: 49


1- Qur'an, 24:63.
2- Qur'an, 42:23.
3- Qur'an, 10:35.

a bit.

They did wrong to Fatima, the infallible Prophet’s daughter, to a degree that she (as) recommended in her will to be buried secretly at night and that none of her father’s umma was to offer the prayer (prayer for the dead) for her except those few ones she had mentioned.

If there was no calamity in the history of Islam bringing shame and disgrace other than the calamity of Fatima (as) until she left to the better world angry with her father’s umma leaving her bitter will that no one was to attend her burial except very few loyal companions, it would be sufficient evidence for the ignorant and for those, whose hearts were sealed, to see what a great sin they had committed when they wronged Fatima, her husband and her sons (peace be upon them) and when they preferred the oppressors to the Prophet’s family, who were the elite of Allah. Allah said:

أَفَلَمْ یَسِیرُوا فِی الْأَرْضِ فَتَکُونَ لَهُمْ قُلُوبٌ یَعْقِلُونَ بِهَا أَوْ آذَانٌ یَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَی الْأَبْصَارُ وَلَٰکِنْ تَعْمَی الْقُلُوبُ الَّتِی فِی الصُّدُورِ 

“For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts.”(1)

This blindness will cling to the enemies of the Prophet’s family until the Day of Resurrection. Allah said:

لَقَدْ کُنْتَ فِی غَفْلَهٍ مِنْ هَٰذَا فَکَشَفْنَا عَنْکَ غِطَاءَکَ فَبَصَرُکَ الْیَوْمَ حَدِیدٌ {22}

“Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.”(2)

یَوْمَ لَا یَنْفَعُ الظَّالِمِینَ مَعْذِرَتُهُمْ

p: 50


1- Qur'an, 22:46.
2- Qur'an, 50:22.

ۖ وَلَهُمُ اللَّعْنَهُ وَلَهُمْ سُوءُ الدَّارِ {52}

“The day on which their excuse shall not benefit the unjust, and for them is curse and for them is the evil abode.”(1)

Then how odd it was when those blind and deaf people pretended that the holy Qur'an had not had all things about the obligations and the laws needed by people; therefore when they did not find all things, they used their analogies in deriving the laws and they fabricated lies and ascribed them to the Prophet (S) that he had permitted them to do according to their own derivations whereas Allah had said in His Book:

وَیَوْمَ نَبْعَثُ فِی کُلِّ أُمَّهٍ شَهِیدًا عَلَیْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِکَ شَهِیدًا عَلَیٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَیْکَ الْکِتَابَ تِبْیَانًا لِکُلِّ شَیْءٍ وَهُدًی وَرَحْمَهً وَبُشْرَیٰ لِلْمُسْلِمِینَ 

“… And We have revealed the Book to you explaining clearly everything.”(2)

وَمَا مِنْ دَابَّهٍ فِی الْأَرْضِ وَلَا طَائِرٍ یَطِیرُ بِجَنَاحَیْهِ إِلَّا أُمَمٌ أَمْثَالُکُمْ ۚ مَا فَرَّطْنَا فِی الْکِتَابِ مِنْ شَیْءٍ ۚ ثُمَّ إِلَیٰ رَبِّهِمْ یُحْشَرُونَ

“We have not neglected anything in the Book.”(3)

إِنَّا نَحْنُ نُحْیِی الْمَوْتَیٰ وَنَکْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَکُلَّ شَیْءٍ أَحْصَیْنَاهُ فِی إِمَامٍ مُبِینٍ 

“And We have recorded everything in a clear writing.”(4)

وَکُلَّ شَیْءٍ أَحْصَیْنَاهُ کِتَابًا 

“And We have recorded everything in a book.”(5)

قُلْ لَا أَقُولُ لَکُمْ عِنْدِی خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَیْبَ وَلَا أَقُولُ لَکُمْ إِنِّی مَلَکٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا یُوحَیٰ إِلَیَّ ۚ قُلْ هَلْ یَسْتَوِی الْأَعْمَیٰ وَالْبَصِیرُ ۚ أَفَلَا تَتَفَکَّرُونَ 

“I do not follow aught save that which is revealed to me.”(6)

وَأَنِ احْکُمْ بَیْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ

p: 51


1- Qur'an, 40:52.
2- Qur'an, 16:89.
3- Qur'an, 6:38.
4- Qur'an, 36:12.
5- Qur'an, 78:29.
6- Qur'an, 6:50.

أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ یَفْتِنُوکَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَیْکَ ۖ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا یُرِیدُ اللَّهُ أَنْ یُصِیبَهُمْ بِبَعْضِ ذُنُوبِهِمْ ۗ وَإِنَّ کَثِیرًا مِنَ النَّاسِ لَفَاسِقُونَ 

“And that you should judge between them by what Allah has revealed.”(1)

One, who says that something of the affairs of this life and the afterlife, the laws of religion, the obligations and everything that people need is not available in the Qur'an, about which Allah has said, “… and We have revealed the Book to you explaining clearly everything,” refutes the saying of Allah, ascribes lying to Allah and does not believe in His Book.

By Allah, they showed the reality of themselves and of the imams, whom they imitated, when they said that they had not found everything in the Qur'an because they were not among the people of the Qur'an nor among those, who had been given the knowledge of the Qur'an nor had Allah and His messenger given them a share of that because Allah had granted all the knowledge of the Qur'an to the Prophet’s family, who were the trustees, the heirs and the interpreters of the Qur'an.

If they submitted to the order of Allah when saying:

وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَی الرَّسُولِ وَإِلَیٰ أُولِی الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِینَ یَسْتَنْبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَیْکُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّیْطَانَ إِلَّا قَلِیلًا 

“…And if they had referred it to the Messenger and to those in authority among them, those among them who can search out the

p: 52


1- Qur'an, 5:49.

knowledge of it would have known it.”(1)

وَمَا أَرْسَلْنَا مِنْ قَبْلِکَ إِلَّا رِجَالًا نُوحِی إِلَیْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّکْرِ إِنْ کُنْتُمْ لَا تَعْلَمُونَ 

وَمَا أَرْسَلْنَا قَبْلَکَ إِلَّا رِجَالًا نُوحِی إِلَیْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّکْرِ إِنْ کُنْتُمْ لَا تَعْلَمُونَ 

“So ask the followers of the reminder if you do not know.”(2)

Allah would get them to the light of guidance, would teach them what they had not known and would make them not need analogy or derivation according to their own opinions and then the differences between the laws of religion would disappear and they would not need to ascribe fabricated traditions to the Prophet (S) claiming that the Prophet (S) had permitted it (deciding according to one’s analogy) whereas the Qur'an had prohibited it when saying:

أَفَلَا یَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ کَانَ مِنْ عِنْدِ غَیْرِ اللَّهِ لَوَجَدُوا فِیهِ اخْتِلَافًا کَثِیرًا 

“And if it were from any other than Allah, they would have found in it many a discrepancy.”(3)

وَلَا تَکُونُوا کَالَّذِینَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَیِّنَاتُ ۚ وَأُولَٰئِکَ لَهُمْ عَذَابٌ عَظِیمٌ 

“And be not like those who separated and disputed after clear arguments had come to them.”(4)

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِیعًا وَلَا تَفَرَّقُوا ۚ وَاذْکُرُوا نِعْمَتَ اللَّهِ عَلَیْکُمْ إِذْ کُنْتُمْ أَعْدَاءً فَأَلَّفَ بَیْنَ قُلُوبِکُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَکُنْتُمْ عَلَیٰ شَفَا حُفْرَهٍ مِنَ النَّارِ فَأَنْقَذَکُمْ مِنْهَا ۗ کَذَٰلِکَ یُبَیِّنُ اللَّهُ لَکُمْ آیَاتِهِ لَعَلَّکُمْ تَهْتَدُونَ 

“And hold fast by the covenant (rope) of Allah all together and be not disunited.”(5)

The Qur’anic verses talking about disagreement and separation are innumerable. Disagreement and separation in religion lead to deviation. Nevertheless they permitted

p: 53


1- Qur'an, 4:83.
2- Qur'an, 16:43, 21:7.
3- Qur'an, 4:82.
4- Qur'an, 3:105.
5- Qur'an, 3:103.

that and claimed that the Prophet (S) had permitted it whereas Allah had prohibited it by saying:

وَلَا تَکُونُوا کَالَّذِینَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَیِّنَاتُ ۚ وَأُولَٰئِکَ لَهُمْ عَذَابٌ عَظِیمٌ 

“And be not like those who separated and disputed after clear arguments had come to them.”(1)

Is there something clearer than this? Do people have any excuse before Allah after that?

We pray Allah not to let us go astray and not to let us submit to our minds and fancies in deciding the matters of our religion. We pray Him to firm our guidance and faith, to keep to His guardians, to do according to what they have ordered and to refrain from what they have prohibited in order to meet Him with our faith and loyalty. We pray Him not to let us precede His guardians nor lag behind them for he, who precedes them, will apostatize, who lags behind them will drown, who opposes them will perish and who keeps to them will succeed as the Prophet (S) has said.

Chapter 3: The Imamate and the Will

1 - أخبرنا أبو العباس أحمد بن محمد بن سعید بن عقده الکوفی، قال: حدثنا أبو محمد عبد الله بن أحمد بن مستورد الأشجعی من کتابه فی صفر سنه ست وستین ومائتین، قال: حدثنا أبو جعفر محمد بن عبید الله الحلبی، قال: حدثنا عبد الله بن بکیر، عن عمرو بن الاشعث قال: سمعت أبا عبد الله جعفر بن محمد یقول - ونحن عنده فی البیت نحواً من عشرین رجلاً - فأقبل علینا وقال:

لعلَّکُم ترَونَ أن هذا الأمرَ

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1- Qur'an, 3:105.

فی الإمامه إلی الرجل منّا یضعُه حیثُ یشاءُ؛ واللهِ إنّه لَعَهدٌ مِن الله نزَلَ علی رَسولِ الله إلی رِجالٍ مُسَمَّینَ رجلٌ فَرجُلٌ حتیّ تنتهی إلی صاحبِها.

(1) Abul Abbas Ahmad bin Muhammad bin Sa'eed bin Oqda al-Kufi narrated from Abu Muhammad Abdullah bin Ahmad bin Mastoor al-Ashja’iy from Abu Ja'far Muhammad bin Obaydillah al-Halabi from Abdullah bin Bukayr that Amr bin al-Ash’ath had said: We were about twenty persons in the house of Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) when he came to us and said:

“You may think that we determine the matter of the imamate as we like! By Allah, it is a covenant from Allah revealed to His messenger (as) and then to certain men one after the other until it reaches its keeper.”(1)

2 - وأخبرنی أبو العباس أحمد بن محمد بن سعید، قال: حدثنی أحمد بن یوسف بن یعقوب الجعفی من کتابه، قال: حدثنا إسماعیل بن مهران، قال: حدثنا الحسن بن علی بن أبی حمزه، عن أبیه ووهیب بن حفص جمیعاً، عن أبی بصیر، عن أبی عبد الله فی قول الله:

إِنَّ اللَّهَ یَأْمُرُکُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَیٰ أَهْلِهَا وَإِذَا حَکَمْتُمْ بَیْنَ النَّاسِ أَنْ تَحْکُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا یَعِظُکُمْ بِهِ ۗ إِنَّ اللَّهَ کَانَ سَمِیعًا بَصِیرًا 

قال:

هیَ الوَصیَّهُ یدفعُها الرَّجُل منّا إلی الرّجلِ.

(2) Abul Abbas Ahmad bin Muhammad bin Sa'eed narrated from Ahmad bin Yousuf bin Ya’qoob al-Ju’fi from Isma’eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb bin Hafs from Abu Baseer that Abu Abdullah (as) had

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1- Kamal ad-Deen, p.222, Biharul Anwar, vol.23 p.75.

said when talking about this Qur’anic verse: “Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent.”(1)

“It is the will that each one of us delivers to the other.”(2)

3 - وأخبرنا علی بن أحمد البندنیجی، عن عبید الله بن موسی العلوی قال: حدثنا علی بن الحسن عن اسماعیل بن مهران، عن المفضل بن صالح، عن معاذ بن کثیر، عن أبی عبد الله جعفر بن محمد أنه قال:

الوصِیّهُ نزَلتْ من السماء علی رسولِ الله کتاباً مختوماً، ولم ینْزِل علی رسولِ الله کتابٌ مختومٌ إلاّ الوصیّه، فقال جبرئیل: یا مُحمَّدُ هذه وصیَّتُک فی أمّتِک إلی أهل بَیتِک. فقال رسول الله: أیّ أهلِ بیتی یا جبرئیل؟ فقال: نجیبُ اللهِ منهُم وذُرّیَّتُه لیورثَکَ عِلم النّبوّه قبل إبراهیم.

(3) Ali bin Ahmad al-Bandaneeji narrated from Abu Obaydillah bin Musa al-Alawi from Ali bin al-Hasan from Isma’eel bin Mihran from al-Mufadhdhal bin Salih from Ma’ath bin Katheer that Abu Abdullah Ja'far bin Muhammad (as) had said:

“The will had been revealed from the Heaven to the Prophet (S). It was a sealed book. No other sealed book had been revealed to the Prophet (S) except the will. Gabriel said: O Muhammad, this is your will to your family among your umma.

The Prophet (S) said: “O Gabriel, which of my family?”

Gabriel said: “The one, whom Allah has chosen, and his progeny. He is to inherit you with the knowledge of prophethood before Abraham.”

وکان علیها خواتیمُ، ففتح

p: 56


1- Qur'an, 4:58.
2- Biharul Anwar, vol.23 p.278, Tafseer al-Burhan, vol.1 p.380, al-Yateema wed Durra ath-Thameena p.175.

علیٌّ الخاتمَ الأوّل ومضی لِما أُمرَ فیه، ثمَّ فتحَ الحسنُ الخاتمَ الثانی ومضی لما أُمر به، ثم فتح الحُسین الخاتمَ الثّالث فوجد فیه أنْ قاتِلْ وأقتُل وتُقتَلُ واخرجْ بقَومٍ للشّهاده؛ لا شهادهَ لهم إلاّ معکَ، ففعَلَ، وثمَّ دفَعَها إلی علیّ بن الحسین ومضی، ففتح علیُّ بن الحسین الخاتمَ الرابعَ فوجد فیه أن أطرِقْ واصمُت لمّا حُجبَ العلمُ، ثمّ دفعها إلی محمّد بن علی ففتح الخاتمَ الخامس فوجد فیه أن فسِّرْ کتابَ اللهِ تعالی وصدِّق أباکَ وورِّث ابنَک العِلمَ واصطَنع الأمَّهَ وقُل الحقَّ فی الخوف والأمنِ ولا تخشَ إلاّ اللهَ، ففعل، ثمّ دفعها إلی الذی یلیه.

فقال معاذ بن کثیر: فقلت له: وأنت هو؟ فقال:

ما بکَ فی هذا إلا أن تذهبَ، یا معاذُ، فترویه عنیّ. نعم، أنا هوَ…

حتیّ عدّد علی إثنی عشرَ اسماً ثم سکت، فقلت: ثم مَن؟ فقال: حسبُک.

The will had seals. Ali (as) opened the first seal and went whereto (to the better world) he had been ordered. Then al-Hasan (as) opened the second seal and went whereto he had been ordered. Then al-Husayn (as) opened the third seal and found in it: “Fight, kill and you are to be killed. Set out with some people towards martyrdom. They will not be martyred except with you.” He gave the will to Ali bin al-Husayn (as) and went. Ali bin al-Husayn (as) opened the fourth seal and found in it: “Ponder long and be silent for knowledge is veiled.” Then he gave it to Muhammad bin Ali (as), who opened the fifth seal and found in

p: 57

it: “Interpret the Book of Allah, confirm your father’s knowledge, bequeath knowledge to your son, humor the umma and announce the truth in fright and safety and do not fear except Allah!” He did and gave the will to the next one.”

Ma’ath said: “Is it you?”

Imam as-Sadiq (as) said: “O Ma’ath, you are not but to go and narrate this from me. Yes, it is me.” He mentioned twelve names and then became silent.

I (Ma’ath) said: “Then who?”

He said: “It is just so!”(1)

4 - أخبرنا علی بن أحمد البندنیجی، عن عبید الله بن موسی، قال: حدثنا محمد بن أحمد القلانسی قال: حدثنا محمد بن الولید عن یونس بن یعقوب عن أبی عبد الله قال:

دفع رسول الله إلی علی صحیفه مختومه باثنی عشر خاتماً، وقال: فُضَّ الأوّلَ واعمل به وادفعْها إلی الحسن یفُضّ الثانی ویعمل به ویدفعْها إلی الحسین یفضّ الثالث ویعمل بما فیه، ثم إلی واحدٍ واحدٍ من ولد الحسین

(4) Ali bin Ahmad al-Bandaneeji narrated from Obaydillah bin Musa from Muhammad bin Ahmad al-Qalanisi from Muhammad bin al-Waleed from Younus bin Ya’qoob that Abu Abdullah as-Sadiq (as) had said:

“The Prophet (S) had given Ali (as) a book sealed with twelve seals and said to him: “Open the first seal and do according to it and then give it to al-Hasan (as) to open the second and to do according to it. Then al-Hasan (as) is to give it to al-Husayn (as) to open the third and to do according to it and then from one

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1- Biharul Anwar, vol. 36 p.209, Awalim al-Uloom, vol. 15/3 p.56.

to another of the progeny of al-Husayn (as).”(1)

5 - وأخبرنا علی بن أحمد، عن عبید الله بن موسی، عن علی بن إبراهیم بن هاشم، عن أبیه، عن حماد بن عیسی، عن حریز، عن زراره، عن أبی جعفر محمد بن علی قال: سألته عن قول الله: إِنَّ اللَّهَ یَأْمُرُکُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَیٰ أَهْلِهَا وَإِذَا حَکَمْتُمْ بَیْنَ النَّاسِ أَنْ تَحْکُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا یَعِظُکُمْ بِهِ ۗ إِنَّ اللَّهَ کَانَ سَمِیعًا بَصِیرًا قال:

أمرَ اللهُ الإمامَ منّا أن یُؤدّیَ الإمامهَ إلی الإمام بعده، لیس له أن یزویَها عنه. ألا تسمعُ إلی قوله هم الحُکّام. أولا تری أنه خاطب بها الحکامَ؟

(5) Ali bin Ahmad narrated from Obaydillah bin Musa from Ali bin Ibraheem bin Hashim from his father from Hammad bin Eessa from Hurayz from Zurara that he had asked Imam Abu Ja'far Muhammad bin Ali al-Baqir (as) about the saying of Allah, “Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent,”(2) and Abu Ja'far al-Baqir said:

“The order of Allah in this verse concerns the imamate. Each imam of us has to deliver the imamate to the next imam coming after him. He does not have to hide it from him. Do you not hear Allah saying: (and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent)? It is the rulers. Do you not see that Allah has addressed the rulers with

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1- Biharul Anwar, vol.36 p.210, Awalim al-Uloom, vol.15/3 p.58.
2- Qur'an, 4:58.

this verse?”(1)

6 - وأخبرنا أحمد بن محمد بن سعید بن عقده الکوفی قال: حدثنی أحمد بن یوسف بن یعقوب، قال: حدثنا إسماعیل بن مهران، قال: حدثنا الحسن بن علی بن أبی حمزه، عن أبیه، عن یعقوب بن شعیب قال: سمعت أبا عبد الله یقول:

لا واللهِ! لا یدَع الله هذا الأمرَ إلاّ وله مَن یقوم به إلی یوم تقوم الساعهُ.

(6) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ahmad bin Yousuf bin Ya’qoob from Isma'eel bin Mihran from al-Husayn bin Ali bin Abu Hamza from his father that Ya’qoob bin Shu’ayb had said:

“I heard Abu Abdullah as-Sadiq (as) saying: No, by Allah! Allah does not leave this matter(2) aside unless He specifies ones, who will undertake it until the Day of Resurrection.”(3)

7 - وأخبرنا علی بن أحمد، عن عبید الله بن موسی العلوی، عن علی بن إبراهیم، عن أحمد بن محمد بن خالد البرقی، عن إسماعیل بن مهران، قال: حدثنی المفضل بن صالح أبو جمیله عن أبی عبد الله عبد الرحمن، عن أبی عبد الله قال:

إنَّ الله جلَّ اسمُه أنزلَ من السماء إلی کلِّ إمامٍ عهدَه وما یَعمل به، وعلیه خاتمٌ فیَفُضُّه ویعمل بما فیه.

(7) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin Ibraheem from Ahmad bin Muhammad bin Khalid al-Barqi from Isma'eel bin Mihran from al-Mufadhdhal bin Salih Abu Jameela from Abu Abdullah Abdurrahman that Imam Abu Abdullah as-Sadiq (as) had said:

“Allah the Almighty has revealed from the Heaved to every imam his covenant and what he will do. Each imam is to

p: 60


1- Biharul Anwar, vol.23 p.278, Tafseer al-Burhan, vol.1 p.380, al-Yateema and ad-Durra al-Thameena p.176.
2- The imamate.
3- Biharul Anwar, vol.23 p.54.

open the seal and to do according to what there is in his covenant.”(1)

O people of Shia, this shows clearly that whomsoever Allah wishes good to, will make him among those who believe in the infallible imams (as), whom Allah has granted with dignity, made His choice and preferred to all of His people by making them His deputies on the earth. He has made obeying them as obeying Him when saying:

یَا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَأُولِی الْأَمْرِ مِنْکُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِی شَیْءٍ فَرُدُّوهُ إِلَی اللَّهِ وَالرَّسُولِ إِنْ کُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ ۚ ذَٰلِکَ خَیْرٌ وَأَحْسَنُ تَأْوِیلًا 

“O you who believe! obey Allah and obey the Messenger and those in authority from among you.”(2)

And:

مَنْ یُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَنْ تَوَلَّیٰ فَمَا أَرْسَلْنَاکَ عَلَیْهِمْ حَفِیظًا {80}

“Whoever obeys the Messenger, he indeed obeys Allah.”(3)

The Prophet (S) has ordered the people to follow the infallible imams of his progeny, whom Allah has imposed obeying them upon all the people. The Prophet (S) has showed that clearly by saying:

إنیّ مُخلّفٌ فیکم الثّقَلینِ کتابَ اللهِ وعِترتی أهلَ بیتی: حَبلٌ ممدودٌ بَینَکم وبَین اللهِ. ما إنْ تمَسّکتُم به لَن تضِلّوا.

“I have left among you the two weighty things; the Book of Allah and my family. They are an extended “rope” between you and Allah. If you keep to them, you will never go astray at all.”

Allah has said:

لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَیْنَکُمْ کَدُعَاءِ بَعْضِکُمْ بَعْضًا ۚ قَدْ یَعْلَمُ اللَّهُ الَّذِینَ یَتَسَلَّلُونَ مِنْکُمْ لِوَاذًا ۚ فَلْیَحْذَرِ الَّذِینَ یُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِیبَهُمْ

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1- Biharul Anwar, vol.36 p.210, Awalim al-Uloom, vol.15/3 p.58.
2- Qur'an, 4:59.
3- Qur'an, 4:80.

فِتْنَهٌ أَوْ یُصِیبَهُمْ عَذَابٌ أَلِیمٌ

“…Therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.”(1)

When the Prophet (S) had been opposed, his sayings had been denied, his ordered had been disobeyed and when his progeny had been deprived of their inheritance and rights and had been wronged then the torment of Allah afflicted the oppressors, their followers and whoever was pleased with their deeds. Allah hastened for them the sedition in their religion. They went astray far away from the right path. They separated and became in different sects with confused opinions besides that Allah has prepared for them the bitterest of torment on the Day of Resurrection. Allah said:

فَأَعْقَبَهُمْ نِفَاقًا فِی قُلُوبِهِمْ إِلَیٰ یَوْمِ یَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا کَانُوا یَکْذِبُونَ 

“So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.”(2)

Allah has made hypocrisy as punishment for ones, who have broken their promise and He has called them as hypocrites. He said:

إِنَّ الْمُنَافِقِینَ فِی الدَّرْکِ الْأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِیرًا

“Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them.”(3)

If this was the case of one, who broke his promise, that his punishment would lead him to the lowest bottom of Hell so what about those, who declared

p: 62


1- Qur'an, 24:63.
2- Qur'an,9:77.
3- Qur'an, 4:145.

openly their disobedience to the orders of Allah and His messenger (as) and their oppression towards those, whom Allah had ordered people to obey, to keep to and to be with when He said:

یَا أَیُّهَا الَّذِینَ آمَنُوا اتَّقُوا اللَّهَ وَکُونُوا مَعَ الصَّادِقِینَ 

“O you who believe! Be careful of (your duty to) Allah and be with the true ones.”(1)

It is they who were loyal to their covenant they made with Allah in jihad and in sacrifice for the sake of Him and supporting the Prophet (S) and assisting his mission where Allah said:

مِنَ الْمُؤْمِنِینَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَیْهِ ۖ فَمِنْهُمْ مَنْ قَضَیٰ نَحْبَهُ وَمِنْهُمْ مَنْ یَنْتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِیلًا 

“Of the believers are men who are true to the covenant which they made with Allah: so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed in the least.”(2)

What a great difference is between those, who are sincere to Allah, who sacrifice themselves for the sake of Allah and who strive to support the Prophet (S) and his mission and between those, who disobey Allah and His messenger, who wrong the family of the Prophet (S) and whose deeds will lead them to the lowest bottom of Hell!

This is the end of every one deviating from any of the infallible imams, whom Allah has chosen to be the guides for His people. This is the end of every one denying the imamate of any of them, following else

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1- Qur'an, 9:119.
2- Qur'an, 33:23.

than them and claiming that the right is of else than them because the order of the will and the imamate has been determined by Allah the Almighty and not by anyone of His people; therefore he, who disobeys the order of Allah, will definitely be in the abyss of Hell where the oppressors and the hypocrites will be.

Chapter 4: Twelve imams determined by Allah

point

1 - أخبرنا أبو سلیمان أحمد بن هوذه أبی هراسه الباهلی، قال: حدثنا إبراهیم بن إسحاق النهاوندی سنه ثلاث وسبعین ومائتین، قال: حدثنا أبو محمد عبد الله بن حماد الأنصاری سنه تسع وعشرین ومائتین، قال: حدثنا عمرو بن شمر، عن المبارک بن فضاله، عن الحسن بن أبی الحسن البصری یرفعه قال:

أتی جبرئیلُ النبیَّ فقال: یا محمدُ إن الله یأمرُک أن تزوّجَ فاطمهَ من علیٍّ أخیکَ. فأرسَلَ رسولُ الله إلی علیّ فقال له: یا علیُّ، إنّی مُزوّجُک فاطمهَ ابنتی سیدَهَ نساءِ العالمین وأحبَّهُن إلی بعدَک، وکائنٌ منکما سیّدا شبابِ أهل الجنه والشّهداء المضرّجونَ المقهورون فی الأرض مِن بعدی والنجباءُ الزّهرُ الذین یطفئُ الله بهم الظلمَ ویُحیی بهم الحقَ ویُمیتُ بهم الباطل؛ عِدَّتُهم عدّه أشهُر السنهِ، آخرُهم یصلّی عیسی بن مریم خلفه.

(1) Abu Sulayman bin Hawtha al-Bahili narrated from Ibraheem bin Iss’haq an-Nahawandi from Abu Muhammad Abdullah bin Hammad al-Ansari from Amr bin Shimr from al-Mubarak bin Fudhala that al-Hasan bin Abul Hasan al-Basri had said:

“Gabriel came to the Prophet (S) and said: “O Muhammad! Allah orders you to marry Fatima to your brother Ali.” The Prophet (S) sent for Ali and said to him: “O Ali,

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I will marry my daughter Fatima, the head lady of the women of the world and the most beloved one to me, to you and there will be from you (your offspring) the two masters of the martyrs of Paradise, the oppressed bloodstained martyrs on the earth after me and the highborn progeny, with whom Allah will defeat injustice, revive the truth and finish off the untruth. Their number is like the number of the months of a year. Behind the last one of them Prophet Jesus the son of Blessed Virgin Mary (as) will offer the prayer.”(1)

2 - أخبرنا عبد الواحد بن عبد الله بن یونس الموصلی قال: حدثنا محمد بن جعفر قال: حدثنا أحمد بن محمد بن خالد، قال: حدثنا أبو هاشم داود بن القاسم الجعفری، عن أبی جعفر محمد بن علی عن آبائه قال:

أقبل أمیر المؤمنین ذات یوم ومعه الحسن بن علی وسلمان الفارسی، وأمیر المؤمنین متکئ علی ید سلمان  فدخل المسجد الحرام فجلس، إذ أقبل رجلٌ حسن الهیئه واللباس فسلّم علی أمیر المؤمنین وجلس بین یدیه وقال: یا أمیر المؤمنین أسألک عن ثلاث مسائل.

قال أمیر المؤمنین: سلنی عمّا بدا لک.

فقال الرجل: أخبرنی عن الإنسان إذا نام أین تذهب روحه؟ عن الرجل کیف یذکر وینسی؟ وعن الرجل کیف یشبه ولده الأعمام والأخوال؟

فالتفت أمیر المؤمنین إلی الحسن وقال: أجِبه یا أبا محمد.

فقال أبو محمد للرجل:

(2) Abdul Wahid bin Abdullah bin Younus al-Moossili narrated from Muhammad bin Ja'far from Ahmad bin Muhammad bin Khalid from Abu Hashim Dawood bin al-Qassim al-Ja’fari that Imam

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1- Biharul Anwar, vol.36 p.272, Ithbat al-Hudat, vol.10 p.619, Awalim al-Uloom, vol.15/3 p.135.

Abu Ja'far Muhammad bin Ali al-Baqir (as) had narrated from his fathers (as):

“One day Amirul Mo’mineen came with his son al-Hasan and Salman al-Farisi where Amirul Mo’mineen was leaning on Salman’s hand. They came into the mosque and sat down. A handsome and neat man came, greeted Amirul Mo'mineen and sat before him. He said: “O Amirul Mo'mineen, I want to ask you three questions.”

Amirul Mo'mineen said: “Ask whatever you like.”

The man said: “Would you tell me if man sleeps where his soul goes to? How does man remember and forget? How do man’s children look like their uncles; their father’s brothers and mother’s brothers?”

Amirul Mo'mineen (as) turned to his son al-Hasan (as) and said to him: “O Abu Muhammad, answer him!”

Imam al-Hasan (as) said to the man:

أمّا ما سألتَ عنه عن أمر الرجل إذا نام أین تذهب روحه، فإنّ روحَه معلّقه بالریح، والریح بالهواء معلقه إلی وقت ما یتحرک صاحبها بالیقظه، فإنْ أذِن الله تعالی بردِّ تلک الروحِ علی ذلک البدَن جذبت تلک الروح الریح، وجذبت الریح الهواء فاستکنت فی بدن صاحبها، وإنْ لم یأذن الله بردِّ تلک الروح علی ذلک البدن جذب الهواء الریح، وجذبت الریح الروح فلا ترد علی صاحبها إلی وقت ما یبعث.

“As for your question that when man sleeps whereto his soul goes, his soul is hanging in the air until he moves during his wake, so when Allah permits that that soul is to go back to the body, the soul attracts the air to settle in its body but if Allah does not

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permit that soul to get back to that body, the air will attract the soul away from the body until the Day of Resurrection.

وأما ما ذکرت من أمر الذّکر والنسیان، فإن قلبَ الانسانِ فی حُقّ وعلی الحق طبق، فإذا هو صلّی علی محمّد وآل محمد صلاهً تامّه انکشف ذلک الطبق عن ذلک الحق فأضاء القلبَ وذکّر الرجل ما نسیَ، وإن هو لم یصلِّ علی محمد وآل محمد أو انتقصَ من الصلاه علیهم وأغضی عن بعضها انطبق ذلک الطبقُ علی الحق فأظلم القلب وسهی الرجل ونسیَ ما کان یذکره.

But as for what you asked about remembering and forgetting, the heart of man has been created to comply with the truth and there is a cover on the truth. If he prays Allah to have blessing upon Muhammad and his family in a perfect way, that cover will be removed from upon the truth and the heart will shine then one will remember what he has forgotten but if he does not pray Allah to have blessing upon Muhammad and his family or his prayer is imperfect, the cover will get closed on the truth and the heart will be dark and then he will forget what he has remembered.

وأما ما ذکرتَ من أمر المولود یشبه الأعمامَ والأخوالَ، فإن الرجل إذا أتی أهله فجامعها بقلب ساکن وعروق هادئه وبدن غیر مضطرب استکنت تلک النطفهُ فی جوف الرحم فخرج المولود یشبه أباه وامه، وإن هو أتی زوجته بقلب غیر ساکن وعروق غیر هادئه وبدن مضطرب اضطربت تلک النطفه فوقعت فی حال اضطرابها علی

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بعض العروق؛ فإنْ وقعت علی عِرقٍ من عروق الأعمام أشبهَ المولودُ أعمامه، وإن وقعت علی عرق من عروق الأخوالِ أشبه الولدُ أخوالَه.

As about a newborn baby that looks like the uncles, if a man goes to bed with his wife with calm heart, tranquil nerves and undisturbed body, his sperm will settle inside the womb and the baby will looks like either its father or its mother. If a man goes to bed with his wife with upset heart, unquiet nerves and disturbed body, the sperm also will upset and fall on some veins. If it falls on a vein of the father’s brothers, the baby will look like the father’s brothers and if it falls on a vein of the mother’s brothers, the baby will look like the mother’s brothers.”

فقال الرجل: أشهد أن لا إله إلا الله، ولم أزل أشهد بها، وأشهد أن محمداً رسول الله ، ولم أزل أشهد بها وأقولها، وأشهد أنک وصیُّ رسول الله والقائمُ بحجته، ولم أزل أشهد بها وأقولها. وأشار بیده إلی أمیر المؤمنین وقال: أشهد أنّک وصیُّه والقائم بحجّته ولم أزلْ أقولها. وأشار بیده إلی الحسن وقال: وأشهد علی الحسین بن علیّ أنه وصیّه والقائمُ بحجته ولم أزل أقولها. وأشهد علی علیّ بن الحسین أنه القائم بأمر الحسین، وأشهد علی محمّد بن علی أنه القائم بأمر علی، وأشهد علی جعفر أنه القائم بأمر محمد، وأشهد علی موسی أنّه القائم بأمر جعفر، وأشهد علی علیّ أنه ولیُّ موسی، وأشهد علی محمد أنه القائم بأمر علی، وأشهد علی علیٍّ أنه القائم بأمر

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محمد، وأشهد علی الحسن أنه القائم بأمر علیٍّ، وأشهد علی رجلٍ من ولد الحسَین لا یُسمّی ولا یُکنی حتی یُظهرَ الله أمرَه، یملأُ الأرضَ عدلاً وقسطاً کما مُلئت جوراً وظُلماً، والسلام علیک یا أمیر المؤمنین ورحمه الله وبرکاته.

The man said: “I witness that there is no god but Allah and I will keep on that. I witness that Muhammad is the messenger of Allah and I will keep on that. (He pointed to Imam Ali (as) with his hand and said) I witness that you are the guardian of the messenger of Allah and the successor of his authority and I will keep on it. (He pointed to Imam al-Hasan (as) and said) I witness that you are his guardian and the successor of his authority and I will keep on it. I witness that al-Husayn bin Ali is his (al-Hasan’s) guardian and the successor of his authority and I will keep on that. I witness that Ali bin al-Husayn is the guardian of al-Husayn. I witness that Muhammad bin Ali is the guardian of Ali bin al-Husayn. I witness that Ja'far is the guardian of Muhammad (bin Ali). I witness that Musa is the guardian of Ja'far. I witness that Ali (bin Musa) is the guardian of Musa. I witness that Muhammad (bin Ali bin Musa) is the guardian of Ali (bin Musa). I witness that Ali (bin Muhammad) is the guardian of Muhammad. I witness that al-Hasan is the guardian of Ali and I witness that a man

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from among the offspring of al-Husayn, who is not named or surnamed until he appears by the will of Allah to spread justice allover the earth after it has been filled with injustice and oppression, is the guardian of al-Hasan bin Ali. Peace, mercy and blessing of Allah be upon you, O Amirul Mo'mineen.”

ثم قام فمضی. فقال أمیر المؤمنین للحسین: یا أبا محمد، اتّبِعه فانظر أین یقصد، قال: فخرجتُ فی أثره فما کان إلا أن وضع رجلُه خارج المسجد حتی ما درَیت أین أخذ من الأرض، فرجعت إلی أمیر المؤمنین فأعلمتُه، فقال: یا أبا محمد تعرفه؟ قلت: لا، واللهُ ورسوله وأمیر المؤمنین أعلم، فقال: هو الخضر .

Then he left. Then Amirul Mo'mineen said to Imam al-Hasan: “O Abu Muhammad, follow after him and see where he goes to!” Imam al-Hasan said: “I followed after him, but since he put his leg out of the gate of the mosque I could not know where he disappeared. I came back and told Amirul Mo'mineen (as). He said to me: “O Abu Muhammad, do you know who he is?” I said: “No, Allah, His messenger and Amirul Mo'mineen are more aware.” He said: “He is al-Khidr (as).”

3 - وأخبرنا محمد بن یعقوب الکلینی، عن عده من رجاله، عن أحمد بن أبی - عبد الله محمد بن خالد البرقی، عن الحسن بن العباس بن الحریش، عن أبی جعفر محمد ابن علی ، عن آبائه أن أمیر المؤمنین قال لابن عباس:

إنّ لیلهَ القدرِ فی کلّ سنه وإنّه ینْزِلُ فی تلک اللیله أمرُ

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السّنه وما قُضی فیها، ولذلک الأمرِ ولاهٌ بعدَ رسول الله .

فقال ابن عباس: مَن هم یا أمیر المؤمنین؟ فقال:

أنا وأحدَ عشرَ مِن صلبی أئمهٌ محدّثون.

(3) Muhammad bin Ya’qoob al-Kulayni narrated from some of his companions from Ahmad bin Abdullah bin Muhammad bin Khalid al-Barqi from al-Hasan bin al-Abbas bin al-Huraysh from Abu Ja'far Muhammad bin Ali al-Baqir (as) from his fathers (as) that Amirul Mo'mineen (as) had said to ibn Abbas:

“The Night of Predestination comes every year. In this night all that concerns the year and that will occur is revealed. This matter has guardians after the Prophet (S).”

Ibn Abbas asked, “O Amirul Mo'mineen, who are they?” He said:

“I and eleven ones of my progeny; divinely inspired imams.”(1)

4 - وأخبرنا محمد بن یعقوب، قال: حدثنا علی بن محمد، عن عبد الله بن محمد بن خالد قال: حدثنی نصر بن محمد بن قابوس، عن منصور بن السندی، عن أبی داود المسترق، عن ثعلبه بن میمون، عن مالک الجهنی، عن الحارث بن المغیره، عن الأصبغ بن نباته، قال: أتیت أمیر المؤمنین علیاً ذات یوم فوجدته مفکراً ینکت فی الأرض، فقلت: یا أمیر المؤمنین تنکت فی الأرض أرغبهً منک فیها؟ فقال:

لا واللهِ، ما رغبتُ فیها ولا فی الدّنیا ساعهً قط، ولکنّ فکری فی مولودٍ یکون مِن ظهری هو المهدی الذی یملأها قسطاً وعدلاً کما مُلئتْ ظلماً وجوراً، تکون له حَیرهٌ وغیبه، یضلّ فیها أقوام ویهتدی فیها آخرون.

(4) Muhammad bin Ya’qoob narrated from Ali bin Muhammad from Abdullah bin Muhammad bin Khalid from Nasr bin Muhammad bin Qaboos from Mansoor bin as-Sindi from

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1- A-Kafi, vol.1 p.247, 532, al-Khissal p.479, Kamal ad-Deen p.304, Kifayatul Athar p.220, al-Istinsar p.13-14, al-Ghayba by at-Toossi p.141.

Abu Dawood al-Mustarraq from Tha’laba bin Maymoon from Malik al-Juhani from al-Harith bin al-Mugheera that al-Asbugh bin Nabata had said: “One day I came to Imam Ali (as) and I found him pondering and scratching up the ground. I said: “O Amirul Mo'mineen, you are scratching up the ground. Do you like it (the ground)?” He said:

“No, by Allah. I have not liked it nor have I liked this worldly life a moment. But I am pondering on someone that will be born from my progeny. He will be the eleventh son of mine (descendant-eleventh successor in the imamate). He will be al-Mahdi, who will spread justice and equity allover the world after it has been filled with injustice and oppression. There will be confusion and disappearance for him. Some people will go astray and others will be guided.”

فقلت: یا أمیر المؤمنین فکم تکون تلک الحیره والغیبه؟ فقال:

سبتٌ من الدهر.

فقلت: إنّ هذا لکائنٌ فقال:

نعم! کما أنه مخلوق.

قلت: أدرک ذلک الزمان؟ فقال:

أنّی لک یا أصبغ بهذا الأمرِ؟ أولئک خیارُ هذه الأمّهِ مع أبرارِ هذه العتره.

فقلت: ثمّ ما ذا یکون بعد ذلک ؟ قال:

یفعلُ الله ما یشاءُ، فإنّ له إراداتٍ وغایات ونهایات.

I said: “O Amirul Mo'mineen, how long will that confusion and that disappearance last?”

He said: “A period of time.”

I said: “Will that really occur?”

He said: “Yes, it will. It has already been determined.”

I said: “Shall I be alive until that time?

He said: “How far it is to you, O Asbugh! Those (the companions of al-Mahdi) are the best of this umma

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with the pure ones of the Prophet’s progeny.”

I said: “Then what will happen after that?”

He said: “Then Allah will do what He wills. He has wills, wishes and ends.”(1)

5 - وحدثنی موسی بن محمد القمی أبو القاسم بشیراز سنه ثلاث عشره وثلاثمائه، قال: حدثنا سعد بن عبد الله الأشعری، عن بکر بن صالح، عن عبد الرحمن بن سالم، عن أبی بصیر، عن أبی عبد الله جعفر بن محمد قال: قال أبی لجابر بن عبد الله الأنصاری إنّ لی إلیک حاجهً فمتی یخفُّ علیک أن أخلوَ بک فیها فأسألک عنها. قال جابر: فی أیّ الأوقات أحببت. فخلا به أبی یوماً فقال له:

یا جابرُ أخبرنی عن اللّوح الذی رأیتَه بیدِ فاطمهَ بنت رسول الله وعمّا أخبرتْکَ أمّی فاطمهُ به ممّا فی ذلک اللوح مکتوبٌ.

(5) Musa bin Muhammad al-Qummi Abul Qassim told me in Shiraz in 313 AH., from Sa’d bin Abdullah al-Ash’ari from Bakr bin Salih from Abdurrahman bin Salim from Abu Baseer that Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) had said: “My father said to Jabir bin Abdullah al-Ansari: “I need you for something. Whenever you are not busy, let me be alone with you to ask you about something.” Jabir said: “Whenever you like!” One day he was alone with him. He said to him: “O Jabir, tell me about the tablet you have seen in the hand of Fatima, the Prophet’s daughter (as). What has my mother Fatima (as) told you about that has been written in that tablet?”

فقال جابر: أشهِدُ اللهَ الذی لا شریک له

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1- Al-Kafi, vol.1 p.338, al-Hidaya al-Kubra p.88, Ithbat al-Wassiyya p.225, 229, Kamal ad-Deen p.228, Kifayatul Athar p.219, Dala’il al-Imama p.289, al-Ikhtisas p.209, al-Ghayba by at-Toossi p.164, Biharul Anwar, vol.51 p.117.

إنی دخلت علی أمّک فاطمهَ فی حیاهِ رسول الله فهنّیتُها بولاده الحسین ورأیتُ فی یدها لوحاً أخضرَ ظنَنتُ أنّه من زمرّد، ورأیتُ فیه کتابهً بیضاءَ شبیههً بنورِ الشّمس، فقلتُ لها: بأبی أنتِ وأمّی ما هذا اللوحُ؟ فقالت: هذا لوحٌ أهداه الله إلی رسوله فیه اسمُ أبی واسمُ بَعلی واسمُ ولْدی واسمُ الأوصیاء من ولدی، أعطانیه أبی لیبَشّرَنی بذلک. قال جابر: فدفعَتهُ إلیَّ أمُّک فاطمهُ فقرأتُه ونسختُه. فقال له أبی: یا جابرُ فهل لک أن تعرضَه علیَّ؟ قال: نعَم. فمَشی معه أبی إلی منْزله فأخرجَ أبی صحیفهٌ مِن رقّ فقال: یا جابرُ انظر فی کتابک حتی أقرأ أنا علیک، فقرأه أبی علیه فما خالف حرفٌ حرفاً. فقال جابر: فأُشهد الله أنی هکذا رأیتُه فی اللوح مکتوبا:

Jabir said: “I swear by Allah, Whom there is no god other than, that I had come to your mother Fatima (as) when the Prophet (S) was alive to congratulate her for the birth of al-Husayn (as) and I found a green tablet in her hand. I thought it was of emerald. It had a white writing like the light of the sun. I said to her: “My father and mother may be sacrificed for you! What is this tablet?” She said: “This tablet has been gifted by Allah the Almighty to His messenger (as). It has the names of my father, my husband, my two sons and the names of the guardians of my grandsons. My father has given it to me to make me delighted with it.” Jabir

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said: “Your mother Fatima (as) gave it to me. I read it and copied it.” My father (as) said to him: “O Jabir, would you show it to me?” Jabir replied: “Yes.” My father (as) went with Jabir to his house. My father took out a tablet of leather and said to Jabir: “Look at the book with you until I read to you from my tablet.” My father read to him and there was no even one letter different from Jabir’s book. Jabir said: “I swear by Allah that I have seen the following written in the tablet:

بسم الله الرحمن الرحیم، هذا کتاب من الله العزیز الحکیم لمحمّد نبیّه ونورِه وحجابِه وسفیرِه ودلیله، نزل به الروح الأمین مِن عند رب العالمین، یا محمد عظّم أسمائی، واشکر نعمائی، ولا تجحد آلائی، إنی أنا الله لا إله إلا أنا، قاصمُ الجبارین، ومدیل المظلومین، ودیّان یوم الدین، وإنی أنا الله لا إله إلا أنا، فمَن رجا غیر فضلی أو خاف غیر عدلی عذبتُه عذاباً لا أعذبه أحداً من العالمین، فإیّای فاعبد، وعلیَّ فتوکّل.

(In the name of Allah, the Beneficent, the Merciful. This is a book from Allah, the Mighty, the Wise to His messenger, His light, His screen, His deputy and His guide Muhammad. The Archangel Gabriel has revealed it from the Lord of the worlds. O Muhammad, glorify My attributes, be grateful to My blessings and do not deny them. I am Allah. There is no god but Me. I am the Destroyer of the arrogants, the Supporter of the oppressed,

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the Master of the Day of Judgement and I am Allah; there is no god but Me. Whoever expects for other than My favor or fears other than My justice, I will subject him to such a torment that I will never torture any one of people with; therefore worship Me and rely on Me.

إنی لم أبعث نبیّاً فأکملتُ أیامه وأنقضت مدته إلاّ جعلتُ له وصیاً، وإنی فضّلتُک علی الأنبیاء، وفضّلت وصیَّک علی الأوصیاء، وأکرمتک بشبلَیک وسبطَیک الحسن والحسین، فجعلت الحسن معدنَ علمی بعد انقضاء مده أبیه، وجعلت حُسیناً معدنَ وحیی فأکرمتُه بالشهاده وختمتُ له بالسعاده، فهو أفضل مَن استُشهد فیَّ، وأرفعُ الشهداء درجه عندی، جعلت کلمتی التامهَ معه وحجتی البالغهَ عنده، بعترته أُثیب وأُعاقب.

I have never sent a messenger unless I have appointed his guardian when his days were about to end. I have preferred you to all of the prophets. I have preferred your guardian to all of the guardians. I have granted you with your two grandsons; al-Hasan and al-Husayn. I have made al-Hasan the vessel of My knowledge after the end of his father’s time and made al-Husayn the essence of My revelation and so I have honored him with martyrdom and concluded his life with happiness. He is the best of those, who are martyred for the sake of Me. He has the highest rank among the martyrs near Me. I have put My perfect Word with him and My irrefutable proof near him. By the means of his progeny I reward and punish.

أوّلُهم علیٌّ

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سید العابدین وزین أولیائی الماضین وابنه سمیّ جده المحمود محمد الباقر لعلمی والمعدن لحکمتی، سیهلک المرتابون فی جعفر، الرادُّ علیه کالراد علیَّ، حقَّ القولُ منی لأکرمنَّ مثوی جعفر ولأسرنَّهُ فی أشیاعه وأنصاره وأولیائه، أتیحت بعده فتنه عمیاء حندس لأنَّ خیط فرضی لا ینقطع وحجتی لا تخفی وأن أولیائی بالکأس الأوفی یُسقَون، أبدال الأرض، ألا ومَن جحد واحداً منهم فقد جحدنی نعمتی، ومَن غیَّر آیهً من کتابی فقد افتری علیَّ.

The first of them is Ali, the master of the worshippers and the best of My previous saints. His son has the same name of his praiseworthy grandfather; Muhammad al-Baqir, who gets deep through My knowledge and wisdom. Those, who doubt Ja'far, will perish. One, who denies him, as if denies Me. It is a promise of Me that I will honor the abode of Ja'far. I will make him pleased with his followers and assistants. After him there will be a dark sedition. Definitely the thread of My guidance will never be cut and My proof will never disappear. My saints will drink with the full cup. They are My deputies on the earth. Whoever denies any one of them, denies My favors and whoever changes a verse of My Book fabricates lies against Me.

ویلٌ للمفترین الجاحدین عند انقضاء مده عبدی موسی وحبیبی وخیرتی، إن المکذبَّ به کالمکذِّب بکل أولیائی، وهو ولیّی وناصری ومَن أضع علیه أعباءَ النبوه وأمتحنه بالاضطلاع بها، وبعده خلیفتی علیُّ بن موسی الرضا یقتله عفریتٌ مستکبر، یُدفن فی المدینه التی بناها العبد الصالح ذو القرنین، خیرُ خلقی

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یُدفن إلی جنب شرّ خَلقی، حقَّ القولُ منی لأ قرَّنَّ عینه بابنه محمدٍ وخلیفته من بعده ووراث علمِه وهو معدن علمی وموضعُ سرّی وحجّتی علی خلقی.

Woe unto the fabricators and deniers when the time of My slave, beloved and choice Musa has elapsed. He, who mistrusts him, as if he has mistrusted all My loyal saints. He is My guardian and supporter and it is he, whom I try with the burdens of prophethood. After him is My deputy Ali bin Musa ar-Redha. He will be killed by an arrogant devil. He will be buried in the city, which has been built by My benevolent slave (Alexander the Great) Thul Qarnayn. The best of My people is buried beside the worst of My people.(1) It is My promise that I will delight his eyes with his son Muhammad; the caliph after him and the heir of his knowledge. He is the vessel of My knowledge, the trustee of My secret and My proof and authority before My people.

جعلتُ الجنه مثواه وشفّعتُه فی سبعین ألفاً مِن أهل بیته؛ کلُّهم قد استوجبوا النار، وأختمُ بالسعادهِ لابنه علیٍّ ولیّی وناصری والشاهدِ فی خلقی وأمینی علی وحیی، أُخرج منه الداعیَ إلی سبیلی والخازنَ لعِلمی الحسنَ، ثمَّ أکمِلُ ذلک بابنه رحمهً للعالمین، علیه کمالُ موسی وبهاءُ عیسی وصبرُ أیّوب، تُستذلّ أولیائی فی زمانه، وتتهادی رؤوسُهم کما تتهادی رؤوسُ التّرک والدیلم فیُقتلون ویحرّقون، ویکونون خائفین وجِلین مرعوبین، تُصبغ الأرض مِن دمائهم ویفشو الویلُ والرنّه فی نسائهم، أولئک أولیائی حقّاً وحقَّ علیَّ أن أرفعَ عنهم کلَّ عمیاءَ

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1- Imam ar-Redha (as) was buried in Tooss, a city in Iran, and then Haroon ar-Rasheed, the Abbasid caliph was buried beside him.

حندس وبهم أکشفُ الزلازل وأرفع عنهم الآصار والأغلال، اولئِک علیهم صلواتٌ من ربهم ورحمهٌ، واولئک هم المهتدون.

قال أبو بصیر: لو لم تسمع فی دهرک إلاّ هذا الحدیث الواحد لکفاک، فصُنه إلاّ عن أهله.

I have made Paradise as his abode and have accepted his intercession for seventy thousand ones of his relatives, who all deserve to be in Hell. I will end the life of his son Ali with contentment. He is My guardian and supporter. He is My witness among My people and the trustee, to whom My revelation is entrusted. I will make his son al-Hasan a propagandist for My mission and a keeper of My knowledge. Then I will complete that with his son; My mercy to My peoples. He has the perfection of Moses, the beauty of Jesus Christ and the patience of Ayyoob (Job). In his time my saints are despised and their heads fall like the heads of the Turks and the Daylams.(1) They are killed and burned. They are always afraid. The ground is dyed with their bloods. Grief and wail spread among their women. Those are my real saints and I have to rid them of every dark sedition and all loads and restrictions. (Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course).(2)

Abu Baseer said: “If you have not heard along your age except of this tradition, it will have sufficed you. You are to keep it secret except for those,

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1- A dynasty in Iran.
2- Qur'an, 2:157.

who are qualified for it.”(1)

6 - وأخبرنا أحمد بن محمد بن سعید بن عقده الکوفی، قال: حدثنا یحیی بن زکریا بن شیبان من کتابه سنه ثلاث وسبعین ومائتین، قال: حدثنا علی بن سیف بن عمیره، قال: حدثنا أبان بن عثمان، عن زراره، عن أبی جعفر الباقر عن آبائه  قال: قال رسول الله:

إنّ مِن أهل بیتی اثنا عشر محدّثاً.

فقال له رجل یقال له عبد الله بن زید وکان أخا علیِّ بن الحسین من الرضاعه: سبحان الله محدثاً؟ - کالمنکر لذلک - قال: فأقبل علیه أبو جعفر فقال له: أما والله إنّ ابن أمّک کان کذلک - یعنی علیَّ بن الحسین -.

(6) Ahmad bin Muhammad bin Sa'eed bin Oqda al-Kufi narrated from Yahya bin Zakariyya bin Shayban from Ali bin Sayf bin Omayra from Abban bin Uthman from Zurara from Imam Abu Ja'far al-Baqir (as) from his fathers (as) that the Prophet (S) had said:

“From among my progeny there will be twelve inspired men.”

A man called Abdullah bin Zayd, who was the foster-brother of Ali bin al-Husayn as-Sajjad(2) (as), said to him (to Imam al-Baqir): “Glory be to Allah! Inspired!” as if he denied that.

Imam Abu Ja'far al-Baqir (as) said to him: “By Allah, the son of your mother -he meant Ali bin al-Husayn (as)- was indeed inspired.”(3)

7 - أخبرنا محمد بن همام، قال: حدثنا أبی وعبد الله بن جعفر الحمیری، قالا: حدثنا أحمد بن هلال، قال حدثنی محمد بن أبی عمیر سنه أربع ومائتین، قال: حدثنی سعید بن غزوان، عن أبی بصیر، عن أبی عبد الله،

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1- Al-Kafi, vol.1 p.527, Kamal ad-Deen p.308, Oyoon Akhbar ar-Redha vol.1 p.41, al-Ikhtisas p.210, al-Ghayba by at-Toossi p.143, Manaqib by ibn Shahrashoop vol.1 p.296.
2- He is the fourth imam of the Shia.
3- Biharul Anwar, vol.36 p.272, Awalim al-Uloom, vol.15/3 p.228.

عن آبائه قال: قال رسول الله:

إن الله إختارَ مِن کلّ شیء شیئاً؛ إختار من الأرض مکهَ، واختار من مکّه المسجدَ، واختار من المسجد الموضعَ الذی فیه الکعبهُ واختار من الأنعام إناثَها ومن الغنم الضأنَ واختار من الأیام یوم الجمعه، واختار من الشهور شهرَ رمضان، ومن اللیالی لیلهَ القدر، واختار من الناس بنی هاشم، واختارنی وعلیّاً من بنی هاشم، واختار منی ومن علیٍّ الحسنَ والحسین ویکمّله اثنی عشر إماماً من ولد الحسین، تاسعهم باطنُهم وهو ظاهرهم وهو أفضلهم وهو قائمهم.

(7) Muhammad bin Hammam narrated from Abu Abdullah bin Ja'far al-Himyari from Ahmad bin Hilal from Muhammad bin Abu Omayr from Sa'eed bin Ghazwan from Abu Baseer from Abu Abdullah as-Sadiq (as) from his fathers (as) that the Prophet (S) had said:

“Allah the Almighty has chosen a thing from every thing. He has chosen Mecca from the earth, the mosque from Mecca and the place, in which the Kaaba is, from the mosque. He has chosen the females from among the cattle and the ewe from among the sheep. He has chosen Friday from among the days, Ramadan from among the months and the Night of Predestination from among the nights. He has chosen the Hashimites(1) from among the peoples, has chosen me and Ali from among the Hashimites, has chosen al-Hasan and al-Husayn from me and Ali and then He completed the twelve imams from the progeny of al-Husayn. The ninth of them (of al-Husayn’s progeny) is the hidden and the apparent and the best of them. He is the

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1- Hashim is the grandfather of the Prophet (S).

expected imam.”

The same was narrated by Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor from al-Hasan bin Muhammad bin Jumhoor from Ahmad bin Hilal from Muhammad bin Abu Omayr from Sa'eed bin Ghazwan from Imam Abu Abdullah as-Sadiq (as).(1)

8 - ومن کتاب سلیم بن قیس الهلالی ما رواه أحمد بن محمد بن سعید بن عقده، ومحمد بن همام بن سهیل، و عبد العزیز وعبد الواحد ابنا عبد الله بن یونس الموصلی - عن رجالهم - عن عبد الرزاق بن همام، عن معمر بن راشد: عن أبان بن أبی عیاش، عن سلیم بن قیس.

(8) From the book of Sulaym bin Qayss al-Hilali(2) there was a tradition narrated by Ahmad bin Muhammad bin Sa'eed bin Oqda, Muhammad bin Hammam bin Suhayl and Abdul Aziz and Abdul Wahid the sons of Abdullah bin Younus al-Moossili from their companions; Abdurrazak bin Hammam, Ma’mar bin Rashid, Abban bin Abu Ayyash and Sulaym bin Qayss.

وأخبرنا به من غیر هذه الطرق هارون بن محمد قال: حدثنی أحمد بن عبید الله بن جعفر بن المعلی الهمدانی، قال: حدثنی أبو الحسن عمرو بن جامع بن عمرو بن حرب الکندی، قال: حدثنا عبد الله بن المبارک شیخ لنا کوفی ثقه، قال: حدثنا عبد الرزاق بن همام شیخنا، عن معمر، عن أبان بن أبی عیاش، عن سلیم بن قیس الهلالی. وذکر أبان أنه سمعه أیضا عن عمر بن أبی سلمه. قال معمر: وذکر أبو هارون العبدی أنه سمعه أیضا عن عمر بن أبی سلمه، عن سلیم:

From another way the tradition was narrated by Haroon bin Muhammad from Ahmad

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1- Ithbat al-Wassiyya p.225, 227, Kamal ad-Deen p.281, Dala’il al-Imama p.240, Muqtadhab al-Athar p.9-10, al-Ghayba by at-Toossi p.142, al-Istinsar p.8, al-Mukhtasar p.159.
2- Sulaym bin Qayss was one of Imam Ali’s companions. Al-Hajjaj bin Yousuf ordered to kill him. He fled and resorted to Abban bin Abu Ayyash. He remained hidden there until he was about to die where he said to Abban: “I am about to die and you have done me a great favor. O my nephew, after the Prophet (S) so and so had occurred…” He gave him a book. No one had ever narrated this from Sulaym except Abban.

bin Obaydillah bin Ja'far bin al-Mu’alla al-Hamadani from Abul Hasan Amr bin Jami’ bin Amr bin Harb al-Kindi from Abdullah bin al-Mubarak from Abdurrazak bin Hammam from Ma’mar from Abban bin Abu Ayyash from Sulaym bin Qayss al-Hilali. Abban said that he also had heard it from Umar bin Abu Salama. Ma’mar said that Abu Haroon al-Abdi had also heard it from Umar bin Abu Salama that Sulaym had said:

أن معاویه لما دعا أبا الدرداء وأبا هریره ونحن مع أمیر المؤمنین علی بصفین فحمّلهما الرساله إلی أمیر المؤمنین علی وأدّیاه إلیه، قال: قد بلغتمانی ما أرسلکما به معاویه فاستمعا منی وأبلغاه عنی کما بلغتمانی، قالا: نعم فأجابه علی الجواب بطوله حتی إذا انتهی إلی ذکر نصب رسول الله إیّاه بغدیر خم بأمر الله تعالی قال:

“When Mo’awiya sent for Abud Darda’ and Abu Hurayra, while we were with Amirul Mo'mineen (as) in (the battle of) Siffeen, and gave them a letter to be given to Amirul Mo'mineen Ali (as), Imam Ali said to the two messengers after receiving the letter: “You informed me of what Mo’awiya have sent with you. Then listen to me and inform him of what I shall say to you.”

They said: “Yes, we do.”

Imam Ali (as) replied with a long answer until he mentioned the matter when the Prophet (S) had appointed him (Imam Ali) in Ghadeer Khum as the guardian and the caliph after him (after the Prophet) according to the order of Allah. He said:

لما نزلَ علیه

إِنَّمَا وَلِیُّکُمُ اللَّهُ وَرَسُولُهُ

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وَالَّذِینَ آمَنُوا الَّذِینَ یُقِیمُونَ الصَّلَاهَ وَیُؤْتُونَ الزَّکَاهَ وَهُمْ رَاکِعُونَ 

قال الناس: یا رسول الله، أخاصهٌ لبعض المؤمنین أم عامّه لجمیعهم؟ فأمر الله تعالی نبیه أن یعلّمهم ولایهَ مَن أمرَهم الله بولایته، وأن یفسر لهم من الولایه ما فسر لهم من صلاتهم وزکاتهم وصومهم وحجهم. قال علی فنصبنی رسول الله بغدیر خم وقال:

إن اللهَ أرسلنی برسالهٍ ضاق بها صدری وظننتُ أنّ الناس مکذبونی، فأوعدنی لأبلّغنَّها أو لیُعذبنی، قُم یا علیُّ.

“When this verse “Only Allah is your guardian and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow,”(1) was revealed to the Prophet (S), the people asked him: “O messenger of Allah, does it concern some of the believers particularly or the all in general?” Then Allah ordered His messenger to declare for them the guardian, whom Allah had chosen, and to explain for them the matter of guardianship as he had explained the matters of prayer, zakat, fasting and hajj. Imam Ali (as) said: “The Prophet (S) appointed me (as guardian) in Khum(2) and said:

“Allah the Almighty has revealed to me something, which my chest became unable to bear and I thought that people would not believe me if I announced, then Allah threatened me either to announce it or He would punish me.”

ثمّ نادی بأعلی صوته بعد أن أمر أن یُنادی بالصلاه جامعه، فصلی بهم الظهر، ثم قال:

یا أیها الناس إنّ الله مولای، وأنا مولی المؤمنین، وأنا أولی بهم منهم بأنفسهم، مَن کنتُ مولاه فعلیٌّ مولاه، اللهم والِ مَن

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1- Qur'an, 5:55.
2- Khum is a place between Mecca and Medina.

والاه وعادِ مَن عاداه.

فقام إلیه سلمان الفارسی فقال: یا رسول الله ولاءُ ماذا؟ فقال:

مَن کُنت أولی به من نفسه فَعَلیٌّ أولی به من نفسه.

فأنزل الله

الْیَوْمَ أَکْمَلْتُ لَکُمْ دِینَکُمْ وَأَتْمَمْتُ عَلَیْکُمْ نِعْمَتِی وَرَضِیتُ لَکُمُ الْإِسْلَامَ دِینًا ۚ فَمَنِ اضْطُرَّ فِی مَخْمَصَهٍ غَیْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَحِیمٌ 

He ordered his companions to call for the prayer. He led them in offering the Dhuhr(1) prayer and then he asked Ali to get up. He said to the people very loudly: “O people, Allah is my guardian and I am the guardian of the believers. I am worthier of them than themselves. Whoever I am his guardian, Ali is to be his guardian. O Allah, support whomsoever supports him and be the enemy of whoever opposes him!”

Salman al-Farisi got up and said: “O messenger of Allah, what guardianship is it?”

The Prophet (S) said: “Whoever that I am worthier of than himself, has to consider Ali as worthier of him than himself.”

Then Allah revealed, “This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”(2)

فقال له سلمان: یا رسول الله، أنَزَلَت هذه الآیات فی علیٍّ خاصه؟ قال:

بلْ فیه وفی أوصیائی إلی یوم القیامه.

فقال: یا رسول الله، بیِّنْهم لی. قال:

علیٌّ أخی ووصیّی ووارثی وخلیفتی فی أمّتی وولیُّ کلِّ مؤمن بعدی، وأحدَ عشرَ إماماً مِن ولده، أوَّلُهُم ابنی حسن ثم ابنی حُسین، ثمّ تسعهٌ من ولد الحسین واحداً بعد واحدٍ؛ هُم مع القرآنِ والقرآنُ معهم لا یفارقونه ولا یفارقهم حتی یردوا

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1- Dhuhr means Noon.
2- Qur'an, 5:3.

علیَّ الحوضَ.

Salman said: “O messenger of Allah, have these verses been revealed about Ali?”

The Prophet (S) said: “About him and about my guardians until the Day of Resurrection.”

Salman asked: “O messenger of Allah, would you please tell me about them?”

The Prophet (S) said: “They are my brother, guardian, son-in-low, heir, the caliph of my umma and the guardian of every believer after me, Ali and eleven imams of my progeny; the first of them is my son Hasan then my son Husayn and then nine imams from al-Husayn’s progeny one after the other. They are with the Qur'an and the Qur'an is with them. They will never part with it nor will it part with them until they will come to me at the pond in Paradise.”

فقام اثنا عشر رجلاً من البدریین فقالوا: نشهد أنا سمعنا ذلک من رسول الله کما قلتَ یا أمیر المؤمنین، سواء لم تزد ولم تنقص، وقال بقیه البدریین الذین شهدوا مع علیٍّ صفین: قد حفظنا جُلَّ ما قلتَ، ولم نحفظ کله، وهؤلاء الإثنا عشر خیارُنا وأفاضلُنا. فقال علیٌّ: صدقتم لیس کل الناس یحفظ، وبعضهم أفضل من بعض. وقام من الاثنی عشر أربعهٌ: أبو الهیثم بن التیهان، وأبو أیوب، وعمار، وخزیمه بن ثابت ذو الشهادتین فقالوا: نشهد أنا قد حفظنا قولَ رسول الله یومئذ، والله إنه لقائمٌ وعلیّ قائمٌ إلی جانبه وهو یقول:

Twelve men from among those, who had fought with the Prophet (S) in the battle of Badr, got up and said: “O Amirul Mo'mineen, we witness that we have heard this

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from the Prophet (S) exactly as you say no word more no word less.”

The rest of companions (of Badr) said: “We have memorized the most of what you said but not all of it. These twelve men are the best of us.”

Imam Ali (as) said: “You are right. Not all of the people can memorize everything. Some are better than the others (in memorizing).”

From among those twelve men four men; Abul Haytham bin at-Tayhan, Abu Ayyoob, Ammar and Khuzayma bin Thabit got up and said: “We witness that we have memorized the saying of the Prophet (S) then. He said while he was standing up and Ali was standing beside him:

یا أیُّها الناسُ، إنّ الله أمرنی أنْ أُنصّبَ لکم إماماً یکون وصیّی فیکم وخلیفتی فی أهل بیتی وفی أمّتی من بعدی، والذی فرض الله طاعتَه علی المؤمنین فی کتابه وأمرَکم فیه بولایته، فقلتُ: یا ربّ خشیتُ طعنَ أهلِ النفاق وتکذیبَهم، فأوعَدنی لأبلّغنّها أو لَیعاقبنی. أیّها الناس إن الله أمرَکم فی کتابه بالصّلاه، وقد بیَّنتُها لکم وسننتُها لکم، والزکاهَ والصوم، فبیّنتُهُما لکم وفسّرتُهما، وقد أمرکم اللهُ فی کتابه بالولایه، وإنی أُشهِدکم أیّها الناس إنها خاصّهٌ لهذا ولأوصیائی من ولدی وولده، أوّلُهم ابنی الحسن ثم الحسینُ ثم تسعهٌ من ولد الحسین، لا یفارقون الکتابَ حتی یردوا علیَّ الحوضَ.

“O people! Allah has ordered me to appoint for you an imam, who will be my guardian among you and the successor in my family and my umma after me. Allah has imposed upon the believers, In His Book, to obey him and ordered

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them to submit to him. I said: O my God! I fear that the hypocrites may not believe me. Then He threatened me either to inform of it or He would punish me.

O people, Allah has ordered you in His Book to offer prayers, which I have explained to you. He has ordered you of zakat and fasting, which also I have explained to you. He has ordered you, in His Book, of the guardianship and I call you, O people, to witness that this concerns particularly this (Ali) and the guardians of my progeny and his progeny. The first of them is my son al-Hasan then al-Husayn and nine of al-Husayn’s progeny. They will never part with the Book until they come to me at the pond (in Paradise).

یا أیها الناس إنی قد أعلمتُکم مفزعَکُم بعدی، وإمامَکم وولیَّکم وهادیَکم وهو عَلیّ بنُ ابی طالب أخی، وهو فیکم بمنْزِلتی، فقلّدوه دینَکم وأطیعوه فی جمیع أمورِکم، فإنَّ عنده جمیعَ ما علّمنی الله ، أمرنی اللهُ أن أعلّمَه إیّاه وأنْ أعلِمَکم أنّه عنده، فَسَلوه وتعلَّموا منه ومِن أوصیائه، ولا تُعلّموهم ولا تتقدَّموا علیهم، ولا تتخلَّفوا عنهُم فإنَّهم مع الحقِّ والحقُّ معهم، لا یُزایلُهم ولا یزایلونه.

O people, I have informed you of your resort, your imam, guardian and guide after me. He is Ali bin Abu Talib. He is my brother and he is among you as I have been among you. Entrust him with your religion and obey him in all of your affairs. He has all what Allah has taught

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me. Allah has ordered me to teach it to him and to inform you that he has learned it. Ask him and learn from him and from his guardians. Do not try to teach them. Do not precede them and do not lag behind them because they are with the truth and the truth is with them. They never part with the truth nor will it part with them.”

ثمّ قال علیٌّ صلوات الله علیه لأبی الدّرداء وأبی هریره ومَن حوله:

یا أیّها الناس، أتعلمونَ أنّ الله تبارک وتعالی أنزل فی کتابه

وَقَرْنَ فِی بُیُوتِکُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِیَّهِ الْأُولَیٰ ۖ وَأَقِمْنَ الصَّلَاهَ وَآتِینَ الزَّکَاهَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا 

فجمعنی رسول الله وفاطمه والحسن والحسین فی کساء ثم قال: اللهم هؤلاء أحبّتی وعترتی وثقلی وخاصّتی وأهلُ بیتی فأذهِبْ عنهم الرجسَ وطهّرهم تطهیراً. فقالت أمُّ سلمه: وأنا، فقال لها: وأنتِ إلی خیر، إنمّا أنزلت فیَّ وفی أخی علیّ وفی ابنتی فاطمه وفی ابنیَّ الحسن والحسین وفی تسعه من ولد الحسین خاصه، لیس فیها معنا أحد غیرنا.

Then Imam Ali (as) said to Abud Darda’, Abu Hurayra and those around him:

“O people, do you know that when Allah revealed in His Book, “Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying,”(1) the Prophet (S) gathered me, Fatima, Hasan and Husayn with him under one garment and said: “O Allah, these are my beloved family, my weighty thing I have left and the people

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1- Qur'an, 33:33.

of my house. O Allah, keep away the uncleanness from them and purify them.”

Umm Salama(1) said: “And Me!”

The Prophet (S) said: “You will be of a pleasant fate. This verse has been revealed concerning me, my brother Ali, my daughter Fatima, my sons al-Hasan and al-Husayn and nine ones of al-Husayn’s progeny and no one else.”

فقام جلُّ الناس فقالوا: نشهد أن أمّ سلمه حدثتنا بذلک، فسألنا رسول الله فحدّثنا کما حدثتْنا أمُّ سلمه. فقال علی:

ألستم تعلمون أنّ الله أنزل فی سوره الحج

یَا أَیُّهَا الَّذِینَ آمَنُوا ارْکَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّکُمْ وَافْعَلُوا الْخَیْرَ لَعَلَّکُمْ تُفْلِحُونَ

وَجَاهِدُوا فِی اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاکُمْ وَمَا جَعَلَ عَلَیْکُمْ فِی الدِّینِ مِنْ حَرَجٍ ۚ مِلَّهَ أَبِیکُمْ إِبْرَاهِیمَ ۚ هُوَ سَمَّاکُمُ الْمُسْلِمِینَ مِنْ قَبْلُ وَفِی هَٰذَا لِیَکُونَ الرَّسُولُ شَهِیدًا عَلَیْکُمْ وَتَکُونُوا شُهَدَاءَ عَلَی النَّاسِ ۚ فَأَقِیمُوا الصَّلَاهَ وَآتُوا الزَّکَاهَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاکُمْ ۖ فَنِعْمَ الْمَوْلَیٰ وَنِعْمَ النَّصِیرُ 

Most of people available there got up and said: “We witness that Umm Salama has narrated this for us. We asked the Prophet (S) and he confirmed what Umm Salama had narrated.”

Imam Ali (as) said: “Do you not know that Allah has revealed in the sura of al-Hajj these verses, “O you who believe! bow down and prostrate yourselves and serve your Lord, and do good that you may succeed. And strive hard in (the way of) Allah, (such) a striving a is due to Him; He has chosen you and has not laid upon you any hardship in religion; the faith of your father Ibraheem; He

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1- She is the Prophet’s wife.

named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people.”(1)

فقام سلمان  عند نزولها فقال: یا رسول الله، مَن هؤلاء الذین أنتَ شهید علیهم وهم شهداءُ علی الناس الذین اجتباهم الله ولم یجعل علیهم فی الدین من حرج ملّهَ أبیهم إبراهیم؟ فقال رسول الله:

عنیَ اللهُ تعالی بذلک ثلاثه عشر إنساناً: أنا وأخی علیّاً وأحد عشر من ولده؟

فقالوا: اللهم نعم! قد سمعنا ذلک من رسول الله .

فقال علیّ: أنشد کم بالله تعلمون أن رسول الله قام خطیباً ثم لم یخطبْ بعد ذلک، فقال:

أیّها الناس إنی قد ترکتُ فیکم أمرَین لن تضلّوا ما إنْ تمسّکتم بهما؛ کتاب الله وأهل بیتی، فإنّ اللطیف الخبیر قد أخبرنی وعهِد إلیّ أنهما لن یفترقا حتی یردا علیَّ الحوضَ؟

And then Salman asked the Prophet (S): “O messenger of Allah, who are these people, whom you are the witness on and who are the witnesses on people and whom Allah has chosen and has not laid upon them any hardship in religion; the faith of their father Ibraheem?”

The Prophet (S) said: “Allah has meant by that thirteen persons; me, my brother Ali and eleven ones of his progeny.”

They said: “Yes, by Allah, we have heard that from the Prophet (S).”

Imam Ali (as) said: “I adjure you before Allah! Have you known that the Prophet (S) has made a speech that he has not made other speech after it when he said: “O people, I have left among you

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1- Qur'an, 22:77-78.

two things; the book of Allah and my family. If you keep to them, you will never go astray at all. The Archangel Gabriel has informed me and promised me that they will never separate until they come to me at the pond (in Paradise)”?

فقالوا: نعم اللهم، قد شهِدنا ذلک کلَّه من رسول الله ، فقام اثنا عشر رجلاً من الجماعه فقالوا: نشهد أن رسول الله حین خطب فی الیوم الذی قُبض فیه قام عمر بن الخطاب شِبه المُغضب فقال: یا رسول الله، لکلّ أهل بیتک؟ فقال: لا، ولکن لأوصیائی منهم: علیٌّ أخی ووزیری ووارثی وخلیفتی فی أمّتی وولیُّ کل مؤمن بعدی، وهو أوّلهم وخیرهم، ثم وصیّه بعده ابنی هذا -وأشار إلی الحسنِ- ثم وصیّه ابنی هذا -وأشار إلی الحسین-، ثم وصیه ابنی بعده سمیُّ أخی، ثم وصیّه بعده سمیّی، ثم سبعه من ولده واحد بعد واحد حتی یردوا علیَّ الحوضَ، شهداء الله فی أرضه وحججه علی خلقه، مَن أطاعهم أطاع الله، ومَن عصاهم عصی الله.

They said: “Yes, by Allah, we have witnessed all that from the Prophet (S).”

Then twelve men got up and said: “We witness that when the Prophet (S) made a speech in the last day of his life, Umar bin al-Khattab got up angrily and said: “O messenger of Allah, all the people of your house?”

The Prophet (S) said: “No, only my guardians; Ali, my brother, vizier, heir, the caliph of my umma and the guardian of every believer after me, who is the first of them and the best of them, and then his guardian

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after him; my son-he pointed to al-Hasan- then his guardian; my son-he pointed to al-Husayn- then his guardian, whose name is like the name of my brother (Ali) then his guardian after him, whose name is like mine then seven ones; his (Muhammad bin Ali’s) son and (six) grandsons one after the other until they come to me at the pond. They are the witnesses of Allah on His earth and the authorities over His people. He, who obeys them, obeys Allah and he, who disobeys them, disobeys Allah.”

فقام السبعون البدریّون ونحوهم من المهاجرین فقالوا: ذکّرتمونا ما کنّا نسِیناه! نشهد أنّا قد کنا سمِعنا ذلک من رسول الله . فانطلق أبو الدرداء وأبو هریره فحدّثا معاویه بکل ما قال علیٌّ وما استشهد علیه وما ردَّ علیه الناسُ وشهِدوا به.

Seventy men, who had fought with the Prophet (S) in the battle of Badr, and nearly the same number of al-Muhajireen(1) got up and said: “You reminded us of what we have forgotten. We witness that we have heard that from the Prophet (S).”

Abud Darda’ and Abu Hurayra left and told Mo’awiya of all that Imam Ali (as) had said and that the people had witnessed of.”(2)

9 - وبهذا الإسناد عن عبد الرزاق بن همام قال: حدثنا معمر بن راشد، عن أبان بن أبی عیاش، عن سلیم بن قیس الهلالی قال:

لما أقبلنا من صفین مع أمیر المؤمنین نزل قریباً من دَیر نصرانیٍّ إذ خرج علینا شیخ من الدیر جمیل الوجهِ حسَنُ الهیئه والسمت معه کتاب، حتی أتی أمیرَ المؤمنین فسلّم

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1- Muhajireen: the first Muslims, who had emigrated from Mecca to Medina.
2- The book of Sulaym bin Qayss p.148, Kamal ad-Deen p.274, Biharul Anwar, vol.33 p.159, al-Yateema wed Durra ath-Thameena p.57.

علیه ثم قال: إنی من نسل حواریّ عیسی بن مریم وکان أفضلَ حواریّ عیسی - الإثنی عشر - وأحبَّهم إلیه وآثرَهم عنده، وأنّ عیسی أوصی إلیه ودفع إلیه کتبه وعلَّمَه حکمتَه، فلم یزل أهلُ هذا البیت علی دینه متمسّکین بملّته لم یکفروا ولم یرتدّوا ولم یغیِّروا.

(9) The same previous series of narrators from Abdurrazak bin Hammam from Ma’mar bin Rashid from Abban bin Abu Ayyash that Sulaym bin Qayss al-Hilali had said:

“When we were coming back with Amirul Mo'mineen (as) from (the battle of) Siffeen, we stopped for a time to rest near a monastery. A handsome and neat old man came out of the monastery. He had a book in his hand. He came to Amirul Mo'mineen, greeted him and said: “I am from the progeny of one of the disciples of Jesus Christ (as). He was the best of the twelve disciples of Jesus Christ and the most beloved one to him. Jesus Christ (as) had entrusted him with his wills, given him his books and taught him his knowledge and wisdom. The progeny of this disciple had been still keeping to the faith of Jesus Christ. They had never disbelieved or apostatized from his religion.

وتلک الکتبُ عندی إملاءَ عیسی بن مریم وخطّ أبینا بیَده، فیها کلُّ شیء یفعل الناس من بعده، واسم ملک ملک من بعده منهم، وأنّ الله تبارک وتعالی یبعث رجلاً من العرب من ولد إسماعیل بن إبراهیمَ خلیلِ الله من أرضٍ یقال لها: تهامه، مِن قریه یقال لها: مکّه، یقال له: أحمد، له اثنا

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عشر اسماً، وذَکَر مبعثَه ومولدَه ومهاجرتَه ومَن یقاتله ومن ینصُره ومن یعادیه، وما یعیش، وما تَلقی أمّتُه بعده إلی أن ینْزلَ عیسی بنُ مریم من السماءِ.

The books are still with me. They had been written by the hand of our forefather according to the dictation of Jesus Christ (as) himself. Every thing that would happen after him had been mentioned in these books and the names of all the kings, who would rule after him, one after the other. It had been mentioned that Allah the Almighty would send a man from among the Arabs as a prophet. He would be from the progeny of Ishmael the son of Abraham. He would be from a land called Tehama and a village called Mecca. His name would be Ahmad. He would have twelve names. His advent, birth, emigration, who would fight him, who would support him, who would be his enemies, how long he would live and what his umma would face after him until Jesus Christ (as) would descend from the Heaven had been mentioned in these books.

وفی ذلک الکتب ثلاثه عشر رجلاً من ولد إسماعیل بن إبراهیم خلیل الله مِن خیرِ خلق الله ومِن أحبّ خلق الله إلیه، واللهُ ولیٌّ لمن والاهم وعدو لمَن عاداهم، من أطاعهم اهتدی ومَن عصاهم ضلَّ، طاعتُهم لله طاعهٌ ومعصیتُهم لله معصیه، مکتوبهٌ أسماؤهم وأنسابهم ونعوتهم وکَم یعیش کلُّ رجلٍ منهم واحد بعد واحد وکم رجل منهم یستتر بدینه ویکتُمه من قومه، ومَن الذی یظهرُ منهم وینقاد له الناسُ حتیّ ینْزلَ عیسی بن مریم

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علی آخرِهم فیُصلّی عیسی خلفه ویقول: إنّکم لأئمَّهٌ لا ینبغی لأحدٍ أن یتقدَّمَکم، فیتقدّمُ فیُصلی بالناس وعیسی خلفه فی الصف.

The names of thirteen men of the progeny of Ishmael the son of Abraham had been mentioned in the book and that they were the best of all of the peoples and the most beloved ones to Allah. Allah would be the guardian of whoever believed in them and would be the enemy of whoever opposed them. Whoever obeyed them would be guided and whoever disobeyed them would go astray. Obeying them would mean obeying Allah and disobeying them would mean disobeying Allah.

Everything about them had been mentioned such as their names, lineage, aspects, how long each one of them would live, how many ones of them would conceal their faith before their people and which one of them would appear and then all the peoples would submit to him until Jesus Christ (as) would descend from the Heaven and then he (Jesus Christ) would offer prayers behind him and would say: “You are the imams and no one is to precede you.” Then he would advance to lead the people in offering the prayer and Jesus Christ (as) would stand behind him in the first row.

أولُهم وخیرُهم وأفضلهم - وله مثلُ أجورِهم وأجورِ مَن أطاعهم واهتدی بهم - رسول الله: اسمه محمّد وعبدُ الله ویۤس والفتّاح والخاتم والحاشر والعاقب والماحی والقائد ونبیُّ الله وصفیُّ الله وحبیب الله، وأنّه یُذکر إذا ذکر، مِن أکرمِ خلقِ الله علی الله وأحبّهم

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إلی الله، لم یخلقِ الله ملَکاً مکرّماً ولا نبیّاً مرسَلاً مِن آدم فمن سِواه خیراً عند الله ولا أحبَّ إلی الله منه، یُقعده یوم القیامه علی عرشه، ویشفّعُه فی کلّ مَن یشفع فیه. باسمه جری القلمُ فی اللوح المحفوظ: محمّدٌ رسولُ الله، وبِصاحب اللّواء یوم الحشر الأکبرِ أخیه ووصیه ووزیره وخلیفته فی أمّته.

The first of them and the best of them is the messenger of Allah. His names are Muhammad, Abdullah, Yasseen, al-Fattah (the conqueror), al-Khatam (the last), al-Hashir (the resurrector), al-Aaqib (the successor), al-Mahi (the eraser), al-Qa’id (the leader), the prophet of Allah, the best friend of Allah and the beloved of Allah. He is the most honored of all the people before Allah and the most beloved to Him. Allah has never created an honored angel or a prophet since Adam better than him near Allah or more beloved to Allah than him.

Allah will seat him on His Throne on the Day of Resurrection and will accept his intercession for everyone he intercedes for. With his name; Muhammad is the Messenger of Allah, the Pen writes on the Divine Tablet and with the keeper of the banner on the Day of the Great Resurrection, his guardian, vizier and successor for his umma.

ومن أحب خلق الله إلی الله بعده علیّ ابن عمّه لأمّه وأبیه، وولیّ کل مؤمن بعده، ثم أحد عشر رجلاً من ولد محمّد وولده، أوّلُهم یسمّی باسم ابنَی هارون؛ شبر وشبیر، وتسعه من ولد أصغرِهما واحد بعد واحد، آخرهم الذی یصلّی عیسی بنُ مریم خلفه…

وذکر باقی

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الحدیث بطوله.

The most beloved one to Allah after him, Ali; his cousin and the guardian of every believer after him and then eleven men of Muhammad and Ali’s progeny, the first two of them are named as the names of the two sons of Aaron; Shubbar and Shubayr, and nine of the progeny of the youngest of them one after the other, behind the last of whom Jesus Christ will offer the prayers.”

Then he mentioned the rest of the tradition.(1)

10 - وبهذا الإسناد عن عبد الرزاق، عن معمر، عن أبان، عن سلیم بن قیس الهلالی قال: قلت لعلی: إنّی سمعتُ من سلمان ومن المقداد ومن أبی ذرّ أشیاء من تفسیر القرآن ومن الروایه عن رسول الله غیرَ ما فی أیدی الناس ثم سمعتُ منک تصدیقاً لما سمعت منهم، ورأیتُ فی أیدی الناس أشیاء کثیرهً من تفسیر القرآن ومن الأحادیثِ عن رسول الله یخالفونهم فیها ویزعُمون أن ذلک کان کلّه باطلاً، أفَتُری أنّهم یُکذّبون علی رسول الله متعمّدین ویفسّرون القرآن بآرائهم؟

(10) The previous series of narrators from Abdurrazak from Ma’mar from Abban that Sulaym bin Qayss al-Hilali had said:

“I said to Ali (as): “I have heard from Salman, al-Miqdad and Abu Tharr some interpretations of the Qur'an and some traditions of the Prophet (S) different from what the people have had with them and I heard from you what confirmed that I have heard from those men. In the meanwhile I found among the people some interpretations of the Qur'an and some prophetic traditions, in which they denied

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1- The book of Sulaym bin Qayss p.152, al-Fadha’il by Shathan p.142-145, Ithbat al-Hudat, vol.1 p.179, 204, Biharul Anwar, vol.15 p.236, vol.16 p.84.

those interpretations and traditions (narrated by those three men) and claimed that they were false. Do you think that they (the people) ascribed false things to the Prophet (S) and interpreted the Qur'an according to their own opinions?”

قال: فأقبلَ علیٌّ وقال: قد سألتَ فافهمِ الجوابَ: إنّ فی أیدی الناس حقاً وباطلاً وصِدقاً وکذباً وناسخاً ومنسوخاً وخاصّاً وعامّاً ومُحکَماً ومتَشابهاً وحِفظاً ووَهماً، وقد کُذب علی رسول الله علی عهده حتی قام خطیباً فقال: أیّها الناس، قد کثُرتْ علیَّ الکذابهُ، فمَن کذب علیَّ متعمّداً فلْیتبوَّءْ مقعدَه من النارِ. ثم کُذبَ علیه مِن بعده.

Ali (as) said: “With people there are truth and falsehood, abrogating and abrogated verdicts, special and general verdicts, allegorical and clear Qur’anic verses, memorization and illusion. False things were ascribed to the Prophet (S) when he was still alive until he made a speech saying: “O people, the fabricators, who ascribed false things to me, became so many. Let him, who ascribes false things to me intendedly, take his seat in Hell.” Nevertheless many people ascribed false things to him after his death.

وإنما أتاک بالحدیث أربعهٌ لیس لهم خامس: رجلٌ منافق مظهر للإیمان متصنّع للإسلام باللسان، لا یتأثّم ولا یتحرّج أن یکذبَ علی رسول الله متعمداً، فلو علِم الناسُ أنه منافق کاذب ما قبِلوا منه ولم یصدقوه، ولکنّهم قالوا: هذا قد صحبَ رسولَ الله وقد رآه وسمع منه، وأخذوا عنه وهُم لا یعرفون حاله وقد أخبرک الله عن المنافقین بما أخبرک ووصفهم بما وصفهم، فقال:

وَإِذَا رَأَیْتَهُمْ تُعْجِبُکَ أَجْسَامُهُمْ ۖ وَإِنْ یَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ کَأَنَّهُمْ

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خُشُبٌ مُسَنَّدَهٌ ۖ یَحْسَبُونَ کُلَّ صَیْحَهٍ عَلَیْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّیٰ یُؤْفَکُونَ 

﴾ ثم بقُوا بعد رسول الله وتقرّبوا إلی أئمه الضلال والدعاه إلی النار بالزور والکذب والبهتان حتی ولَّوهُم الأعمال وحملوهم علی رقاب الناس وأکلوا بهم الدنیا، وإنما الناس مع الملوک والدنیا إلاّ مَن عصم اللهُ ، فهذا أحد الأربعه.

The narrators of traditions are of four kinds; one is a hypocrite showing faith with his tongue only. He does not refrain from ascribing false things to the Prophet (S) intendedly. If people know that he is a hypocrite and a liar, they will never believe him or accept anything from him but they see that he has accompanied the Prophet (S), has seen him and heard from him; therefore they trusted in him without knowing his reality. Allah has told us about the hypocrites and described them to us when saying,

“And when you see them, their persons will please you, and If they speak, you will listen to their speech; (they are) as if they were big pieces of wood clad with garments; they think every cry to be against them. They are the enemy, therefore beware of them; may Allah destroy them, whence are they turned back.”(1)

They kept on that after the Prophet (S) and approached to the deviant rulers, who invited people towards Hell via lies and fabrications. They entrusted them with positions and authorities and imposed them on people by force. They hastened towards the pleasures of this worldly

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1- Qur'an, 63:4.

life. In fact most of people follow the kings and look forward to the pleasures of this life except a few, whom Allah has guided.

ورجلٌ سمع من رسول الله شیئاً ولم یحفظْه علی وجهه فتوهّم فیه ولم یتعمّد کذباً فهو فی یدیه ویقول به ویعمل به ویرویه ویقول: أنا سمعته من رسول الله . فلو علِم المسلمون أنّه وهم فیه لم یقبلوا منه، ولو علم هو أنه وهمٌ لرفضه.

ورجل ثالث سمع من رسول الله شیئاً أمرَ به ثم نهی عنه وهو لا یعلم أو سمعه ینهی عن شیء ثم أمرَ به وهو لا یعلم، فحفظ المنسوخَ ولم یحفظ الناسخَ، ولو علم أنه منسوخ لرفضه، ولو علم الناس إذا سمعوا منه أنه منسوخ لرفضوه.

The other kind is a man, who heard something from the Prophet (S) and could not memorize it correctly. He mistook when narrating it without intending to fabricate it. If the Muslims knew that he had mistaken, they would not accept a tradition from him and if he himself knew that his tradition was incorrect, he would deny it.

The third is a man, who heard the Prophet (S) ordering of something and then the Prophet (S) prohibited it but the man did not know or he heard the Prophet (S) prohibiting something and then he permitted it but the man did not know; therefore he memorized the abrogated verdict and ignored the abrogating verdict. If he knew that it had been abrogated, he would deny it and if people, when hearing it, knew that it had

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been abrogated, they would deny it.

ورجل رابعٌ لم یکذب علی الله ولا علی رسوله بُغضاً للکذب وخوفاً من الله وتعظیماً لرسول الله ولم یسْهُ، بل حفظَ الحدیثَ علی وجهه فجاء به کما سمعه لم یزِد فیه ولم یُنقصْ منه، وحفظ الناسخَ والمنسوخ، فعمل بالناسخ ورفض المنسوخ، وإن أمْرَ رسول الله ونهیَه مثلُ القرآن ناسخ ومنسوخ وعام وخاص ومحکم ومتشابه، قد کان یکون مِن رسول الله الکلام له وجهان: کلام عام وکلام خاص مثل القرآن، قال الله فی کتابه

مَا أَفَاءَ اللَّهُ عَلَیٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَیٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِی الْقُرْبَیٰ وَالْیَتَامَیٰ وَالْمَسَاکِینِ وَابْنِ السَّبِیلِ کَیْ لَا یَکُونَ دُولَهً بَیْنَ الْأَغْنِیَاءِ مِنْکُمْ ۚ وَمَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِیدُ الْعِقَابِ 

یسمعه مَن لا یعرف ولم یدرِ ما عنیَ الله ولا ما عنیَ به رسولُ الله .

The fourth one is he, who never fabricates the sayings of Allah or the sayings of His messenger because he hates lying, fears Allah and glorifies the Prophet (S). He does not forget but he keeps the tradition as he hears it. He narrates it with no word more and no word less. He knows the abrogating and the abrogated verdicts. He acts according to the abrogating verdicts and refuses the abrogated ones. The orders and prohibitions of the Prophet (S) are like those of the holy Qur'an; among them there are abrogating and abrogated verdicts, particular and general, allegorical and clear sayings. Allah says, “Whatever the Messenger gives you, accept it, and

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from whatever he forbids you, keep back.”(1) Many people hear the allegorical sayings and do not know what Allah and His messenger mean.

ولیس کلُّ أصحابِ رسول الله کان یسأله عن الشیءَ فیفهم، وکان منهم مَن یسأله ولا یستفهم حتی أنهم کانوا لیُحبّون أن یجیء الأعرابیُّ أو الطاری فیسأل رسولَ الله حتی یسمعوا، وقد کنتُ أنا أدخل علی رسولِ الله کل یوم دخله وکل لیله دخله فیخلینی فیها خلوهً أدور معه حیث دارَ وقد علِم أصحابُ رسول الله أنه لم یکن یصنع ذلک بأحدٍ من الناس غیری، فربما کان ذلک فی بیتی، یأتینی رسول الله أکثر من ذلک فی بیتی، وکنتُ إذا دخلت علیه بعضَ منازله أخلانی وأقام عنّی نساءَه، فلا یبقی عنده غیری.

Not all of the Prophet’s companions used to ask about many things to understand them well. They often liked that a nomad or a passerby might ask the Prophet (S) so that they would hear the answer. I used to come to the Prophet (S) once in the day and once in the night. He let me alone with him. The Prophet’s companions knew well that the Prophet (S) did not do that with anyone else than me. The Prophet (S) often came to my house and when I came to him in one of his houses, he asked his wives to leave us alone.

وإذا أتانی للخلوهِ معی فی منْزلی لم تقُم عنی فاطمهُ ولا أحدٌ من ابنیَّ وکنتُ إذا ابتدأتُ أجابنی وإذا سکتُّ عنه وفنِیت مسائلی ابتدأنی ودعا الله أن یحفظنی ویفهمنی،

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1- Qur'an, 59:7.

فما نسیتُ شیئاً قط مذ دعا لی، وإنی قلتُ لرسول الله: یا نبیَّ الله إنک منذ دعوتَ الله لی بما دعوتَ لم أنْسَ ممّا علمتنی شیئاً وما تُملیه علیَّ فلِم تأمرنی بکتبه أتتخوف علیّ النسیان؟ فقال: یا أخی لست أتخوّف علیک النسیانَ ولا الجهل، وقد أخبرنی الله أنه قد استجاب لی فیک وفی شُرکائِک الذین یکونون مِن بعدک، وإنما تکتبه لهم.

But when he (as) came to my house, Fatima would stay with us and would not leave nor would any of my sons. If I began asking, he would answer me and if I finished my questions and became silent, he would begin talking to me and praying Allah to make me perceive and memorize. Since he has prayed Allah for me, I have never forgotten anything at all. Once I said to the Prophet (S): “O messenger of Allah, since you have prayed Allah for me, I have never forgotten anything of what you have taught me and dictated to me. But you have not ordered me to write it down. Do you not fear that I may forget?” He said: “O my brother, I do not fear that you may forget or ignore any thing. Allah has revealed to me that He has responded to my praying for you and your partners coming after you. But you are to write it down for them.”

قلتُ: یا رسول الله ومَن شرکائی؟ قال: الذین قرنهم الله بنفسه وبی، فقال:

یَا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَأُولِی الْأَمْرِ مِنْکُمْ

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ۖ فَإِنْ تَنَازَعْتُمْ فِی شَیْءٍ فَرُدُّوهُ إِلَی اللَّهِ وَالرَّسُولِ إِنْ کُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ ۚ ذَٰلِکَ خَیْرٌ وَأَحْسَنُ تَأْوِیلًا {59}

فإنْ خِفتم تنازعاً فی شیء فأرجِعوه إلی الله وإلی الرسول وإلی أولی الأمر منکم، فقلت: یا نبی الله ومَن هم؟ قال: الأوصیاءُ إلی أن یرِدوا علیَّ حوضی، کلُّهم هادٍ مُهتدٍ، لا یضرُّهم خذلانُ مَن خذلهم، هم مع القرآن والقرآنُ معهم لا یفارقونه ولا یفارقهم، بهم تُنصر أمّتی ویُمطرون، ویُدفع عنهم بعظائم دعواتهم. قلتُ: یا رسول الله سمِّهم لی، فقال: ابنی هذا - ووضع یدَه علی رأس الحسن - ثم ابنی هذا - ووضع یدَه علی رأس الحسین -، ثم ابنٌ له علی اسمِک یا علیّ، ثم ابنٌ له محمّد بن علی.

I asked: “O messenger of Allah, who are my partners?”

He said: “They are those, whom Allah has connected with Himself and me when He said: (O you who believe! Obey Allah and obey the Messenger and those in authority from among you).(1) If you fear that you may quarrel about something, then refer it to Allah, the Messenger and those of authority among you.”

I said: “O messenger of Allah, who are they?”

He said: “They are the guardians, one after the other, until they come to me at the pond (in Paradise). Every one of them is guided and he is a guide for people. They will not be affected by disappointment of anyone, who will disappoint them. They are with the Qur'an and the Qur'an is with them. They will not part with the Qur'an nor will it part with them.

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1- Qur'an, 4:59.

By them my umma will win and by their praying the heaven will rain for people and calamities will be away from them.”

I said: “O messenger of Allah, would you tell me their names?”

He said: “My son; this-and he put his hand on al-Hasan-then my son; this-he put his hand on al-Husayn-then his son, whose name will be like your name, O Ali, then Muhammad the son of Ali.”

ثمّ أقبل علی الحسین وقال: سیولد محمّد بن علی فی حیاتک فأقرِئه منی السلام، ثم تکمله اثنی عشر إماماً. قلت: یا نبیّ الله سمِّهم لی، فسمّاهم رجلاً رجلاً. منهم، واللهِ یا أخا بنی هلال، مهدیُّ هذه الأمّهِ الذی یملأُ الأرضَ قسطاً وعدلاً کما مُلئتْ ظلماً وجوراً.

Then he turned towards al-Husayn (as) and said: “Muhammad bin Ali will be born during your life. Give him my regards! Then will be the rest of the twelve imams.”

I said: “O messenger of Allah, would you tell me their names?”

He mentioned their names one after the other. O Sulaym, by Allah, from them is al-Mahdi of this umma. He will spread justice and equity allover the world after it has been filled with injustice and oppression.”(1)

11 - وبإسناده، عن عبد الرزاق، قال: حدثنا معمر بن راشد، عن أبان بن أبی عیاش، عن سلیم بن قیس:

أنّ علیاً قال لطلحه فی حدیث طویل عند ذِکر تفاخر المهاجرین والأنصار بمناقبهم وفضائلهم:

یا طلحه، ألیس قد شهدتَ رسولَ الله حین دعانا بالکتف لیکتبَ فیها ما لا تضِلّ الأمّهُ بعده ولا تختلف، فقال صاحبک ما قال "إنّ رسول الله یهجرُ"

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1- The book of Sulaym bin Qayss p.103-108, al-Ayyash’s Tafseer, vol.1 p.14, Al-Kafi, vl.1 p.62, al-Mustarshid p.29-31, Kamal ad-Deen, vol.1 p.284, al-Khissal p.255, Tuhaf al-Oqool p.193-196, Nahjol Balagha p.325.

فغضبَ رسول الله وترکها؟

قال: بلی قد شهدته.

قال: فإنکم لمّا خرجتُم أخبرنی رسولُ الله بالذی أراد أن یکتبَ فیها ویُشهدَ علیه العامّه، وأن جبرئیل أخبره بأن الله تعالی قد علِم أن الأمهَ ستختلف وتفترق، ثم دعا بصحیفه فأملی علیَّ ما أراد أن یکتب فی الکتف، وأشهَدَ علی ذلک ثلاثهَ رهط: سلمان الفارسی وأبا ذر والمقداد، وسمّی مَن یکون مِن أئمه الهدی الذین أمر المؤمنین بطاعتهم إلی یوم القیامه فسمّانی أوّلَهم، ثم ابنی هذا حسن، ثم ابنی هذا حسین، ثم تسعه من ولد ابنی هذا حسین، کذلک یا أبا ذر وأنت یا مقداد؟

(11) Abdurrazak narrated from Ma’mar bin Rashid from Abban bin Abu Ayyash that Sulaym bin Qayss had said: “Ali (as) said to Talha in a long tradition when mentioning the pride of al-Muhajireen and al-Ansar(1) about their virtues:

“O Talha, have you not witnessed the Prophet (S) when he asked for a tablet to write a decree, by which the umma would not go astray nor would it disagree after him, and then your friend(2) said: “The Prophet (S) is raving” then the Prophet (S) became angry and gave it up?”

Talha said: “Yes, I have witnessed that.”

Imam Ali (as) said: “When you (all) went out, the Prophet (S) told me about the decree he wanted to write before the public to witness it. He said to me that Gabriel had told him that Allah had known that the umma would disagree and separate after him (the Prophet). He asked for a sheet of paper and dictated to me what

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1- Al-Ansar: the people of Medina, who believed in the Prophet (S) and assisted him and his companions when emigrated from Mecca.
2- Umar bin al-Khattab.

he wanted to write in the tablet before people. He let three persons witness that. They were Salman al-Farisi, Abu Tharr and al-Miqdad. He mentioned the names of the imams of guidance, whom he ordered the believers to obey until the Day of Resurrection. He mentioned my name as the first of them then my son Hasan and then my son Husayn and then nine ones from the progeny of my son Husayn. Was it not so, O you Abu Tharr and you al-Miqdad?”

قالا: نشهد بذلک علی رسول الله .

فقال طلحه: والله لقد سمعتُ من رسول الله یقول لأبی ذر: ما أقلّتِ الغبراءُ ولا أظلَّتِ الخضراءُ ذا لهجه أصدقَ ولا أبرَّ من أبی ذرٍ. أشهد أنهما لم یشهدا إلاّ بالحقّ، وأنت أصدقُ وأبرُّ عندی منهما.

They said: “We witness that the Prophet (S) has done so.”

Talha said: “By Allah I have heard the Prophet (S) saying to Abu Tharr: “By Allah, the earth has not carried nor has the sky shaded one more truthful or more pious than Abu Tharr.” I witness that they (Abu Tharr and al-Miqdad) have not said but the truth and you are more truthful and more pious to me than them both.”(1)

12 - وبإسناده، عن عبد الرزاق بن همام، عن معمر بن راشد، عن أبان ابن أبی عیاش، عن سلیم بن قیس قال: قال علیّ بن أبی طالب: مررتُ یوماً برجل - سمّاه لی - فقال: ما مثلُ محمّد إلاّ کمثلِ نخلهٍ نبتَتْ فی کباه. فأتیتُ رسولَ الله فذکرت ذلک له، فغضب رسول الله

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1- Biharul Anwar, vol.36 p.277, Awalim al-Uloom, vol.15/3 p.210.

وخرج مغضباً وأتی المنبر ففرغت الأنصارُ إلی السلاح لما رأوا من غضبِ رسول الله ، قال:

(12) Abdurrazak bin Hammam narrated from Ma’mar bin Rashid from Abban bin Abu Ayyash from Sulaym bin Qayss that Imam Ali (as) had said:

“One day I passed by a man, who said: “The example of Muhammad is like the example of a date-palm growing in a dunghill.” I came to the Prophet (S) and told him of that. He became very angry. He went to the minbar. Al-Ansar took up their arms when they saw the Prophet (S) so angry. He said:

فما بالُ أقوام یعیرونی بقرابتی وقد سمعونی أقول فیهم ما أقول من تفضیل الله تعالی إیّاهم وما اختصّهم به من إذهاب الرجس عنهم وتطهیر الله إیاهم؟ وقد سمعوا ما قلتُه فی فضل أهل بیتی ووصیّی وما أکرمه الله به وخصّه وفضّله من سِبقه إلی الاسلام وبلائه فیه وقرابته منی وأنه منی بمنْزله هارون من موسی، ثم یمر به فزعم أن مثلی فی أهل بیتی کمثل نخله نبتت فی أصل حُشٍّ؟

“Why do some people criticize my close relatives after they have heard me mentioning that Allah has preferred them to all of the people and has favored them by purifying them and taking uncleanness away from them? They have heard me mentioning the virtues of my family and the virtues of my guardian, whom Allah has honored and preferred because of his precedence in being a Muslim, his defending Islam, his kinship to me and that he is to me as has Aaron been

p: 109

to Moses. After all, someone of you claims that I am, among my family, like a date-palm growing in a dunghill!

ألا إن الله خلق خلقه وفرّقهم فرقتین فجعلنی فی خیر الفرقتین، وفرّق الفرقه ثلاث شعب، فجعلنی فی خیرها شعباٍ وخیرها قبیله، ثم جعلهم بیوتاً، فجعلنی فی خیرها بیتاً حتی خلصت فی أهل بیتی وعترتی وبنی أبی أنا وأخی علی بن أبی طالب، نظر الله سبحانه إلی أهل الأرض نظرهً واختارنی منهم، ثمّ نظر نظره فاختار علیاً أخی ووزیری ووارثی ووصیی وخلیفتی فی أمتی وولیُّ کلّ مؤمن بعدی، مَن والاه فقد والی الله ومَن عاداه فقد عادی الله ومن أحبّه أحبه اللهُ ومن أبغضه أبغضه الله، لا یحبه إلاّ کل مؤمن ولا یبغضه إلا کلّ کافر، هو زرّ الأرض بعدی وسکنها وهو کلمه التقوی وعروه الله الوثقی،

یُرِیدُونَ أَنْ یُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَیَأْبَی اللَّهُ إِلَّا أَنْ یُتِمَّ نُورَهُ وَلَوْ کَرِهَ الْکَافِرُونَ {32}

یرید أعداءُ الله أن یطفِئوا نور أخی ویأبی الله إلاّ أن یتمّ نوره.

Allah has created his creation and divided them into two parties. He has made me in the best of them. Then He has divided this party into three groups and made me in the best of them and in the best tribe. Then He divided them into families and made me in the best of them until I have been purified with my brother Ali bin Abu Talib from among the family. Allah the Almighty looked at the people of the earth and chose me from among them and then He looked again and chose Ali; my brother, vizier,

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heir, my caliph for my umma and the guardian of every believer after me.

Whoever obeys him, obeys Allah and whoever opposes him, opposes Allah. Whoever loves him will be loved by Allah and whoever hates him will be hated by Allah. No one loves him except the believers and no one hates him except the unbelievers. He is the basis of the earth and its ease after me. He is the word of piety and the firmest handhold of Allah. “They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light.”(1) The enemies of Allah want to put out the light of my brother but Allah will not consent save to perfect his light.

أیها الناس لیبلغ مقالتی شاهدُکم غائبَکم، اللهم أشهد علیهم، ثم إنّ الله نظر نظره ثالثه فاختار أهل بیتی من بعدی، وهم خیار أمتی: أحد عشر إماماً بعد أخی واحداً بعد واحد، کلّما هلک واحد قام واحد، مثلُهم فی أمتی کمثل نجوم السماء، کلّما غاب نجم طلع نجم، إنهم أئمه هداه مهدیون لا یضرهم کیدُ مَن کادهم ولا خذلانُ من خذلهم، بل یضر الله بذلک من کادهم وخذلهم، هم حجج الله فی أرضه وشهداؤه علی خلقه، مَن أطاعهم أطاع الله، ومن عصاهم عصی الله، هم مع القرآنِ والقرآنُ معهم لا یفارقهم ولا یفارقونه حتی یردوا علیَّ حوضی، وأولُ الأئمه أخی علی خیرهم ثم ابنی حسن، ثم ابنی حسین، ثم تسعه من ولد الحسین - وذکر الحدیث بطوله.

O people, let the present inform the absent of my

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1- Qur'an, 9:32.

speech! Then Allah looked thirdly and chose some ones from among my family after me. They are the best of my umma; eleven imams after my brother (Ali) one after the other. Whenever one of them leaves to the better world another one will replace him. Their example is like the stars of the sky; whenever a star sets another will shine. They are guided and guiding imams. They will never be affected by the disappointment of their opponents nor by the plotting of their enemies. They are the authorities of Allah on the earth and His witnesses over His people. Whoever obeys them, obeys Allah and whoever disobeys them disobeys Allah. They are with the Qur'an and the Qur'an is with them. They will never part with the Qur’an nor will it part with them until they come to me at the pond (in Paradise). The first of the imams is my brother Ali, who is the best of them, then my son Hasan, then my son Husayn and then nine ones from the progeny of Husayn.” He mentioned all the tradition.(1)

13 - أخبرنا عبد الواحد بن عبد الله بن یونس الموصلی، قال: حدثنا أحمد بن محمد بن رباح الزهری، قال: حدثنا أحمد بن علی الحمیری، قال: حدثنا الحسن بن أیوب، عن عبد الکریم بن عمرو الخثعمی، عن المفضل بن عمر، قال: قلت لأبی عبد الله: ما معنی قول الله:

بَلْ کَذَّبُوا بِالسَّاعَهِ ۖ وَأَعْتَدْنَا لِمَنْ کَذَّبَ بِالسَّاعَهِ سَعِیرًا {11}

قال لی:

إن الله خلق السنه اثنَی عشر شهراً وجعل اللیل اثنتی عشره

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1- Biharul Anwar, vol.36 p.278, Awalim al-Uloom, vol.15/3 p.209.

ساعه وجعل النّهار اثنتی عشره ساعه، ومنّا اثنا عشر محدّثاً، وکان أمیر المؤمنین من تلک الساعات.

(13) Abdul Wahid bin Abdullah bin Younus al-Moossili narrated from Ahmad bin Muhammad bin Rabah al-az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr al-Khath’ami that al-Mufadhdhal bin Umar had said:

“I asked Abu Abdullah as-Sadiq (as) about the saying of Allah (But they reject the hour, and We have prepared a burning fire for him who rejects the hour).(1) He said: “Allah has divided the year into twelve months, the night into twelve hours, the day into twelve hours and He has chosen from us twelve inspired imams. Imam Ali (as) was an hour from among those hours.”(2)

14 - وبه عن عبد الکریم بن عمرو، عن ثابت بن شریح، عن أبی بصیر، قال: سمعت أبا جعفر محمد بن علی الباقر یقول:

منّا اثنا عشر محدثاً.

(14) Abdul Kareem bin Amr narrated from Thabit bin Shurayh that Abu Baseer had said: I have heard Abu Ja'far Muhammad bin Ali al-Baqir (as) saying:

From among us there are twelve inspired ones.(3)

15 - أخبرنا عبد الواحد بن عبد الله، قال: حدثنا محمد بن جعفر القرشی، قال: حدثنا محمد بن الحسین بن أبی الخطاب، عن عمر بن أبان الکلبی عن ابن - سنان، عن أبی السائب قال: قال أبو عبد الله جعفر بن محمد:

اللیلُ اثنتا عشره ساعه، والنهار اثنتا عشره ساعه، والشهور اثنا عشر شهراً، والأئمه اثنا عشر إماماً، والنقباء اثنا عشر نقیباً، وإن علیاً ساعه من اثنتی عشره ساعه، وهو قول الله:

بَلْ کَذَّبُوا

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1- Qur'an, 25:11.
2- Tafseer al-Burhan, vol.3 p.175, al-Mahajja p.153, Biharul Anwar, vol. 36 p.298, Awalim al-Uloom, vol.15/3 p.272.
3- Biharul Anwar, vol.36 p.399, Awalim al-Uloom, vol. 15/3 p.272.

بِالسَّاعَهِ ۖ وَأَعْتَدْنَا لِمَنْ کَذَّبَ بِالسَّاعَهِ سَعِیرًا 

(15) Abdul Wahid bin Abdullah narrated from Muhammad bin Ja'far al-Qarashi from Muhammad bin al-Husayn bin Abul Khattab from Amr bin Abban al-Kalbi from ibn Sinan from Abus-Sa’ib that Imam Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) had said:

“A night is twelve hours, a day is twelve hours, a year is twelve months, the imams are twelve and the disciples are twelve. Imam Ali (as) is an hour of the twelve hours as Allah has said, “But they reject the hour, and We have prepared a burning fire for him who rejects the hour.”(1)

16 - أخبرنا علی بن الحسین قال: حدثنا محمد بن یحیی العطار بقم، قال: حدثنا محمد بن حسان الرازی، قال: حدثنا محمد بن علی الکوفی، قال: حدثنا إبراهیم بن محمد بن یوسف، قال: حدثنا محمد بن عیسی، عن عبد الرزاق، عن زید الشحام، عن أبی عبد الله ، وقال محمد بن حسان الرازی: وحدثنا به محمد بن علی الکوفی، عن محمد بن سنان، عن زید الشحام قال: قلت لأبی عبد الله: أیهما أفضل الحسن أو الحسین؟ قال:

إنّ فضلَ أوّلنا یلحق فضل آخرنا، وفضلُ آخرنا یلحق فضل أوّلنا فکلٌّ له فضل.

قال: قلت له: جعلت فداک وسّع علیّ فی الجواب، فإنی والله ما أسألک إلاّ مرتاداً، فقال:

(16) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ibraheem bin Muhammad bin Yousuf from Muhammad bin Eessa from Abdurrazak from Zayd ash-Shahham that Abu Abdullah (as) had said (the same, which had been also

p: 114


1- Tafseer by al-Qummi, vol.2 p.112, Ithbat al-Hudat, vol.1 p.622, Biharul Anwar, vol.36 p.399, al-Mahajja p.153, 154.

narrated) by Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Muhammad bin Sinan that Zayd ash-Shahham had said: I asked Abu Abdullah (as): “Who is better; al-Hasan or al-Husayn?” He said:

“The virtue of the previous one of us joins the next one of us and the virtue of the next one of us joins the previous one. Each one of us has his virtue.”

I said: “May my soul be sacrificed for you! Would you explain the answer more to me because I look for the truth?” He said:

نحن مِن شجره برأنا اللهُ من طینه واحده، فضلُنا من الله وعلمُنا من عند الله، ونحن أمناءُ الله علی خلقه والدعاهُ إلی دینه والحجابُ فیما بینه وبین خلقه، أزیدک یا زید؟

قلت: نعم، فقال:

خلقُنا واحد وعِلمنا واحد وفضلُنا واحد، وکلنا واحد عند الله .

فقلت: أخبرنی بعدّتِکم، فقال:

نحن اثنا عشر - هکذا - حول عرشِ ربّنا جلّ وعزَّ فی مبتدء خلقِنا، أوّلنا محمد، وأوسطُنا محمد، وآخرنا محمد.

“We are from one tree. Allah has created us from one clay. Our virtue and knowledge are from Allah. We are the deputies of Allah over His people, the propagandists for His religion and the means between Allah and His people. Do I say more to you O Zayd?”

I said: “Yes!” He said:

“Our creation is the same. Our knowledge is the same. Our virtue is the same and we all are the same before Allah.”

I asked: “Would you tell me how many you are?” He said:

“We are twelve ones. So has been determined around the Throne at

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the beginning of the Creation. The first of us is Muhammad. The middle is Muhammad and the last of us is Muhammad.”(1)

17 - أخبرنا علی بن الحسین، قال: حدثنا محمد بن یحیی العطار قال: حدثنا محمد بن حسان الرازی، عن محمد بن علی الکوفی، عن إبراهیم بن محمد بن یوسف، عن محمد بن عیسی، عن عبد الرزاق، عن محمد بن سنان، عن فضیل الرسان، عن أبی حمزه الثمالی قال:

کنت عند أبی جعفر محمد بن علی الباقر ذات یوم فلما تفرق من کان عنده قال لی: یا أبا حمزهَ، مَن المحتوم الذی لا تبدیل له عند الله قیام قائمنا، فمَن شکّ فیما أقول لقیَ اللهَ سبحانه وهو به کافر وله جاحد. ثم قال: بأبی وأمی المُسمّی باسمی والمکنّی بکُنیتی، السابعُ مِن بعدی، بأبی مَن یملأُ الأرضَ عدلاً وقِسطاً کما مُلئت ظلماً وجوراً. ثم قال: یا أبا حمزه، مَن أدرکه فلمْ یسلّمْ له فما سلم لمحمد وعلیّ ، وقد حرّم الله علیه الجنهَ ومأواه النارُ وبئس مثوی الظالمین.

(17) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ibraheem bin Muhammad bin Yousuf from Muhammad bin Eessa from Abdurrazak from Muhammad bin Sinan from Fudhayl ar-Rassan that Abu Hamza ath-Thimali had said:

“One day I was with Imam Abu Ja'far Muhammad bin Ali al-Baqir (as). When the all left, he said to me: “O Abu Hamza, what is inevitable and that Allah will not change is the advent of the last imam of ours; al-Mahdi. Whoever doubts this matter, will be unbeliever

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1- Biharul Anwar, vol.36 p.399, Awalim al-Uloom, vol.15/3 p.273.

before Allah. I swear that his name will be like mine and his surname will be like mine. He will be the seventh after me. He will fill the world with justice and equity after it has been filled with injustice and oppression. O Abu Hamza, he, who will attend his (Imam al-Mahdi’s) appearance and will not submit to him, has not submitted to Muhammad and Ali (peace be upon them) and then he will be forbidden from being in Paradise, his abode will be the fire, and evil is the abode of the unjust!”(1)

Clearer than this is the saying of Allah:

إِنَّ عِدَّهَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِی کِتَابِ اللَّهِ یَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَهٌ حُرُمٌ ۚ ذَٰلِکَ الدِّینُ الْقَیِّمُ ۚ فَلَا تَظْلِمُوا فِیهِنَّ أَنْفُسَکُمْ ۚ وَقَاتِلُوا الْمُشْرِکِینَ کَافَّهً کَمَا یُقَاتِلُونَکُمْ کَافَّهً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِینَ 

“Surely the number of months with Allah is twelve months in Allah's ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right religion; therefore be not unjust to yourselves regarding them.”(2)

Knowing the months is not to be considered as the right religion because the Jews, the Christians, the Magi and all peoples know the number and the names of the months. They are but the twelve imams, who are the guardians of the religion. Among the four sacred ones is Imam Ali (as), whose name Allah has derived from His name as He has derived the name of the

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1- Biharul Anwar, vol.24 p.241, vol.36 p.393, vol.51 p.139, Awalim al-Uloom, vol.15/3 p.267.
2- Qur'an, 9:36.

Prophet (S). Three other imams have the name Ali. They are Ali bin al-Husayn, Ali bin Musa and Ali bin Muhammad. So this name (Ali), which has been derived from one of the attributes of Allah, has deserved to be sacred. Peace and blessing be upon Muhammad and his progeny, the pure, the sacred.

18 - أخبرنا سلامه بن محمد قال: حدثنا أبو الحسن علی بن عمر المعروف بالحاجی، قال: حدثنا حمزه بن القاسم العلوی العباسی الرازی، قال: حدثنا جعفر بن محمد الحسنی، قال: حدثنا عبید بن کثیر، قال: حدثنا أبو أحمد بن موسی الأسدی، عن داود بن کثیر الرقی، قال:

دخلتُ علی أبی عبد الله جعفر بن محمد بالمدینه، فقال لی: ما الذی أبطأ بک یا داود عنّا؟

فقلت: حاجه عرضت بالکوفه.

فقال: مَن خلّفت بها؟

(18) Salama bin Muhammad narrated from Abul Hasan Ali bin Umar al-Haji from Hamza bin al-Qassim al-Alawi al-Abbasi ar-Razi from Ja'far bin Muhammad al-Hasani from Obayd bin Katheer from Abu Ahmad bin Musa al-Assadi that Dawood bin Katheer ar-Riqqi had said:

I came to Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) in Medina and he said to me: “Why have you not visited us since so long, O Dawood?”

I said: “I had something to do in Kufa.”

He said: “Whom did you leave in Kufa?”

فقلت: جُعلتُ فداک، خلفتُ بها عمّک زیداً ترکتُه راکباً علی فرس متقلّداً سیفاً ینادی بأعلی صوته: سلونی سلونی قبل أن تفقدونی، فبین جوانحی علمٌ جمٌّ قد عرفتُ الناسخَ من المنسوخ والمثانیَ والقرآنَ العظیم، وإنی العلم بین الله وبینکم.

فقال لی: یا داود، لقد ذهبتْ بک المذاهبُ.

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ثم نادی یا سماعه بن مهران ایتنی بسلّه الرطب، فأتاه بسله فیها رطب، فتناول منها رطبه فأکلها، واستخرج النواه مِن فیه فغرسها فی الأرض، ففلقت وأنبتت وأطلعت وأغدقت، فضرب بیده إلی بسره من عذق فشقّها واستخرج منها رقاً أبیض ففضّه ودفعه إلی، وقال: اقرأه.

I said: “May my soul be sacrificed for you! I have left your uncle Zayd. I left him riding on a horse with his sword and calling loudly: “Ask me before you will miss me. I have great knowledge. I have known the abrogating and abrogated verdicts, the oft-repeated verses and the great Qur'an. Knowledge is between Allah and you.”

He said to me: “O Dawood, things have affected you!”

Then he called: “O Suma’a bin Mihran, bring me a basket of ripe dates!”

He brought him a basket of ripe dates. He took one, ate it, took the kernel out of his mouth and stuck it into the ground. It grew and fruited. He picked an unripe date from one of the bunches. He split it and took a piece of parchment out of it. He spread it, gave it to me and said to me: “Read it!”

فقرأته وإذا فیه سطران؛ السطر الأول "لا إله إلاّ الله، محمد رسول الله" والثانی

أمیر المؤمنین علیّ بن أبی طالب، الحسن بن علی، الحسین بن علی، علی بن الحسین، محمد بن علی، جعفر بن محمد، موسی بن جعفر، علی بن موسی، محمد بن علی، علی بن محمد، الحسن بن علی، الخلف الحجه.

ثم قال: یا داود أتدری متی کُتب هذا فی هذا؟

قلت: الله أعلم

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ورسوله وأنتم.

فقال: قبل أن یخلق الله آدمَ بألفَی عام.

It had two lines. The first line was (There is no god but Allah and Muhammad is the messenger of Allah). The second line was (Surely the number of months with Allah is twelve months in Allah's ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right religion); Amirul Mo'mineen Ali bin Abu Talib, al-Hasan bin Ali, al-Husayn bin Ali, Ali bin al-Husayn, Muhammad bin Ali, Ja'far bin Muhammad, Musa bin Ja'far, Ali bin Musa, Muhammad bin Ali, Ali bin Muhammad, al-Hasan bin Ali, al-Khalaf al-Hujjah (al-Mahdi).

Then he said: “O Dawood, do you know when this has been written in this piece of parchment?”

I said: “Allah, His messenger and you are more aware!”

He said: “Two thousand years before Allah had created Adam.”(1)

19 - أخبرنا سلامه بن محمد قال: أخبرنا الحسن بن علی بن مهزیار، قال: حدثنا أحمد بن محمد السیاری، عن أحمد بن هلال قال: وحدثنا علی بن محمد بن عبید الله الخبائی، عن أحمد بن هلال، عن أمیه بن میمون الشعیری عن زیاد القندی قال: سمعت أبا إبراهیم موسی بن جعفر بن محمد  یقول:

إن الله خلق بیتاً من نور جعل قوائمه أربعه أرکان کتب علیها أربعه أسماء: "تبارک وسبحان والحمد والله" ثم خلق من الأربعه أربعه، ومن الأربعه أربعه. ثم قال:

إِنَّ عِدَّهَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِی کِتَابِ اللَّهِ

(19) Salama bin Muhammad narrated from al-Hasan bin Ali bin Mihziyar from Ahmad bin Muhammad as-Sayyari from Ahmad

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1- Muqtadhab al-Athar p.30, Manaqib by ibn Shahrashoob, vol.1 p.307, Ta’weel al-Aayat, vol.1 p.203, Biharul Anwar, vol.24 p.243, vol.36 p.400, vol.47 p.141.

bin Hilal, also from Ali bin Muhammad bin Obaydillah al-Khaba’iy from Ahmad bin Hilal from Umayya bint Maymoon ash-Shu’ayri that Ziyad al-Qandi had said: I heard Abu Ibraheem Musa bin Ja'far bin Muhammad (Imam al-Kadhim)(1) (as) saying:

“Allah has created a house of light. He has made four pillars for it. Four names has been written on them; Tabarak, Subhan, al-Hamd and Allah. Then he has created four ones from those four and then four from these four then He has said: (Surely the number of months with Allah is twelve months).”

20 - أخبرنا علی بن الحسین، عن محمد بن یحیی، عن محمد بن حسان الرازی، عن محمد بن علی، عن محمد بن سنان، عن داود بن کثیر الرقی قال: قلت لأبی عبد الله جعفر بن محمد: جعلت فداک أخبرنی عن قول الله

وَالسَّابِقُونَ السَّابِقُونَ أُولَٰئِکَ الْمُقَرَّبُونَ 

قال:

نطقَ الله بها یومَ ذرأَ الخلقَ فی المیثاق قبل أن یخلُق الخلقَ بألفی عام.

فقلت: فسِّرْ لی ذلک، قال:

إنّ الله لما أراد أن یخلق الخلق خلقَهم من طین، ورفع لهم ناراً فقال: ادخلوها، فکان أولَ مَن دخلها محمدٌ رسول الله وأمیر المؤمنین والحسن والحسین وتسعهٌ من الأئمه إمام بعد إمام، ثم أتبعهم بشیعتهم، فهم والله السابقون.

(20) Ali bin al-Husayn narrated from Muhammad bin Yahya from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali from Muhammad bin Sinan that Dawood bin Katheer ar-Riqqi had said: I said to Abu Abdullah Ja'far bin Muhammad as-Sadiq (as): “May I die for you! Would you tell me about (the meaning of) the saying of Allah, “And those Foremost (in

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1- He is the seventh imam of the Shia.

Faith) will be Foremost (in the Hereafter). These are they who are drawn nigh (to Allah)”? (1) He said:

“Allah has said that on the day when He has determined the creation in the Covenant two thousand years before creating the creatures (people).”

I said: “Would you explain this for me?” He said:

“When Allah had willed to create people, He made them of clay and made a fire for them. He ordered them to enter into fire. The first ones, who had entered into it, were Muhammad, Ali, al-Hasan, al-Husayn and nine imams one after the other and then their followers followed them. By Allah they are the foremost.”(2)

21 - حدثنا أبو علی أحمد بن محمد بن یعقوب بن عمار الکوفی قال: حدثنی أبی، قال: حدثنا القاسم بن هشام اللؤلؤی، عن الحسن بن محبوب، عن إبراهیم الکرخی قال: دخلت علی أبی عبد الله جعفر بن محمد فإنی عنده جالس إذ دخل أبو الحسن موسی وهو غلام فقُمت إلیه فقبّلتُه وجلستُ، فقال لی أبو عبد الله:

یا إبراهیم أما إنه صاحبُک من بعدی، أما لیهلکنّ فیه أقوام ویسعد آخرون، فلعن الله قاتله وضاعف علی روحه العذاب، أما لیخرجن الله مِن صُلبه خیرَ أهل الأرض فی زمانه، سمیَّ جدّه ووارث علمه وأحکامه و قضایاه ومعدن الإمامه ورأس الحکمه، یقتله جبار بنی فلان بعد عجائب طریفه حسداً له، ولکنّ الله بالغُ أمره ولو کره المشرکون، یُخرج الله من صلبه تکملهَ اثنی عشر إماماً مهدیاً اختصهم الله بکرامته وأحلهم دار قدسه، المنتظِر للثانی عشر الشاهر سیفه بین یدیه کان کالشاهر سیفَه بین یدی رسول الله

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1- Qur'an, 56:10-11.
2- Mukhtassar Bassa’ir ad-Darajat p.175, Ta’weel al-Aayat, vol.2 p.642, Tafseer al-Burhan, vol.4 p.275, Biharul Anwar, vol.35 p.333, vol.36 p.401.

یذب عنه.

(21) Abu Ali Ahmad bin Muhammad bin Ya’qoob bin Ammar al-Kufi narrated from his father from al-Qassim bin Hisham al-Lu’lu’iy from al-Hasan bin Mahboob that Ibraheem al-Karkhi had said: Once I came to Abu Abdullah Ja'far bin Muhammad (as). While I was sitting with him, (his son) Abul Hasan Musa (al-Kadhim) came in. He was a young boy. I got up and kissed him and then I sat down. Abu Abdullah (as) said to me:

“O Ibraheem, he will be your companion after me. Because of him many people will perish and others will be pleased. May Allah damn his killer and double the torment for his soul! Allah will derive from him the best of the people on the earth in his time. His name will be like the name of his grandfather. He will be the heir of his grandfather’s knowledge, wisdom and judgements. He will be the essence of the imamate and the top of wisdom. He will be killed by the arrogant of so-and-so family after some wonders because of envy. But Allah will carry out His order even the polytheists are averse. Allah will derive from his progeny the rest of the twelve inspired imams, whom He will honor with dignity of His and will place in the sanctuary of His. He, who waits for the twelfth imam and fights with him, is as if he has fought with the Prophet (S) and defended him.”

ودخل رجل من موالی بنی أمیه فانقطع الکلام، فعدت إلی

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أبی عبد الله إحدی عشره مره أرید أن یستتمّ الکلام فما قدرت علی ذلک، فلما کان قابل السنه الثانیه دخلت علیه وهو جالس، فقال:

یا إبراهیم، هو المفرّج للکرب عن شیعته بعد ضنکٍ شدید وبلاء طویل وجور وخوف، فطوبی لمَن أدرک ذلک الزمان. حسبُک یا إبراهیم.

قال: فما رجعت بشیء أسرَّ إلیَّ من هذا لقلبی ولا أقرَّ لعینی.

Then a man of the freed slaves of the Umayyads came in and Imam as-Sadiq (as) stopped talking. I visited him eleven times wishing that he might complete his speech but I failed. In the next year I came to him. He said:

“O Ibraheem, he will relieve his Shia from their grief after long strait, affliction, oppression and fright. Blessed is he, who will attend at that time! O Ibraheem, this suffices you.”

I have never come back with something more pleasant to my heart and more delightful to my eye than this thing.”(1)

22 - أخبرنا أحمد بن محمد بن یعقوب قال: حدثنا أبو عبد الله الحسین بن محمد قراءه علیه، قال: حدثنا محمد بن أبی قیس، عن جعفر الرمانی، عن محمد بن أبی القاسم - ابن أخت خالد بن مخلد القطوانی - قال: حدثنا عبد الوهاب الثقفی، عن جعفر بن محمد عن أبیه محمد بن علی أنه نظر إلی حمران فبکی، ثم قال:

یا حمران، عجباً للناس کیف غفلوا أم نسوا أم تناسوا، فنسوا قول رسول الله حین مرض، فأتاه الناس یعودونه ویسلمون علیه حتی إذا غصّ بأهله البیتُ جاء علیٌّ فسلّم ولم یستطع أن یتخطّاهم إلیه ولم یوسعوا له، فلما رأی

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1- Biharul Anwar, vol.36 p.401, Awalim al-Uloom, vol.15/3 p.275, vol.21 p.33.

رسول الله ذلک رفع مخدّته وقال: إلیَّ یا علیُّ. فلما رأی الناس ذلک زحم بعضهم بعضاً وأفرجوا حتی تخطاهم وأجلسه رسول الله إلی جانبه، ثم قال: یا أیها الناس هذا أنتم تفعلون بأهل بیتی فی حیاتی ما أری، فکیف بعد وفاتی؟

(22) Ahmad bin Muhammad bin Ya’qoob narrated from Abu Abdullah al-Husayn bin Muhammad from Muhammad bin Abu Qayss from Ja'far ar-Rummani from Muhammad bin Abul Qassim, the son of Khalid bin Mukhallad al-Qatawani’s sister, from Abdul Wahab ath-Thaqafi from Imam Ja'far bin Muhammad as-Sadiq (as) that his father Imam Muhammad bin Ali al-Baqir (as) had looked at Hamran, cried and said:

“O Hamran, how odd of people it is! How have they ignored or forgotten the saying of the Prophet (S) on the last day of his life? When he fell ill, people came to visit him until the house became so crowded. Then Ali (as) came and offered greeting but he could not overstep the people to reach the Prophet (S) and the people did not let him pass. When the Prophet (S) saw that, he raised his pillow and said: “O Ali, come to me!” Then people pressed closed to let Ali pass. The Prophet (S) seated Ali (as) beside him and said: “O people, you do so to my family while I am still alive! Then what will you do to them after my death?

واللهِ لا تقربو من أهل بیتی قربه إلاّ قربتم من الله منْزله، ولا تباعدون عنهم خطوه وتعرضون عنهم إلاّ أعرض الله عنکم.

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ثم قال: أیها الناس اسمعوا ما أقول لکم، ألا إنّ الرضا والرضوانَ والجنه لمَن أحب علیاً وتولاّه وائتمَّ به وبفضله وبأوصیائی بعده، وحقّ علی ربی أن یستجیب لی فیهم، إنهم اثنا عشر وصیاً، ومن تبعه فانه منی، إنی من إبراهیم، وإبراهیمُ منی، ودینی دینه ودینه دینی، ونسبته نسبتی، ونسبتی نسبته وفضلی فضله، وأنا أفضل منه، ولا فخر، یصدق قولی قول ربی

ذُرِّیَّهً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِیعٌ عَلِیمٌ 

By Allah, whatever closer you approach to my family, you will be closer to Allah and whatever far you become and turn away from them, Allah will turn away from you. O people, listen to what I say to you! Contentment and love of Allah will be to whoever loves Ali, obeyed him and followed him and his guardians after him. Allah has promised to respond to me regarding them. They are twelve imams. Whoever follows them is from me. I am from Abraham and Abraham is from me. His religion is my religion and my religion is his. His lineage is mine and mine is his. My virtue is his and I am better than him without pride. Allah has confirmed my speech when saying, “Offspring one of the other; and Allah is Hearing, Knowing(1).”(2)

23 - أخبرنا محمد بن همام، قال: حدثنا أبو علی الحسن بن علی بن عیسی القوهستانی قال: حدثنا بدر بن إسحاق بن بدر الأنماطی فی سوق اللیل بمکه - وکان شیخاً نفیساً من إخواننا الفاضلین، وکان من أهل قزوین - فی سنه خمس وستین ومائتین قال: حدثنی أبی

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1- Qur'an, 3:34.
2- Biharul Anwar, vol.36 p.279, Awalim al-Uloom, vol.15/3 p.243.

إسحاق بن بدر، قال حدثنی جدی بدر بن عیسی، قال سألت أبی عیسی بن موسی - وکان رجلا مهیبا - فقلت له: مَن أدرکتَ من التابعین؟ فقال: ما أدری ما تقول لی ولکنی کنت بالکوفه، فسمعت شیخاً فی جامعها یتحدث عن عبد خیر، قال: سمعت أمیر المؤمنین علی بن أبی طالب صلوات الله علیه یقول: قال لی رسول الله:

یا علیُّ، الأئمه الراشدون المهتدون المعصومون من ولدک أحدَ عشر إماماً وأنت أولهم، وآخرُهم اسمه اسمی، یخرج فیملأُ الأرضَ عدلاً کما مُلئت جوراً وظُلماً، یأتیه الرجل والمال کدس، فیقول: یا مهدی أعطنی، فیقول: خذ.

(23) Muhammad bin Hammam narrated from Abu Ali al-Hasan bin Ali bin Eessa al-Qoohistani from Badr bin Iss’haq bin Badr al-Anmati from his father that his grandfather Badr bin Eessa had said: Once I asked my father, who was a very respectable man: “Whom have you met of the successors of the Prophet’s companions?” He said: “I do not know what you say but once I was in Kufa and heard an old man in the mosque talking about a good man. He said: “I have heard Amirul Mo'mineen Ali bin Abu Talib (as) saying: The Prophet (S) has said to me:

O Ali, the infallible guided imams of your progeny are eleven ones and you are the first of them. The name of the last of them is like my name. He will appear to fill the world with justice and equity after it has been filled with injustice and oppression. People will come to him asking for money,

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which will be accumulated. He will say to them: “Take (as you like)!”(1)

24 - حدثنا أبو الحارث عبد الله بن عبد المک بن سهل الطبرانی، قال: حدثنا محمد بن المثنی البغدادی، قال: حدثنا محمد بن إسماعیل الرقی، قال: حدثنا موسی بن عیسی بن عبد الرحمن، قال: حدثنا هشام بن عبد الله الدستوائی، قال: حدثنا علی بن محمد، عن عمرو بن شمر، عن جابر بن یزید الجعفی، عن محمد بن علی الباقر ، عن سالم بن عبد الله بن عمر، عن أبیه عبد الله بن عمر بن الخطاب، قال: قال رسول الله:

إنّ الله أوحی إلیَّ لیله أسرِی بی: یا محمد، مَن خلّفتَ فی الأرض فی أمّتک؟ - وهو أعلم بذلک - قلت: یا ربِّ أخی. قال: یا محمّد، علیُّ بن أبی طالب؟ قلت: نعم یا رب. قال: یا محمّد إنی اطّلعتُ إلی الأرض اطلاعهً فاخترتک منها فلا أُذکَر حتی تُذکر معی؛ فأنا المحمود وأنت محمد، ثم إنی اطّلعت إلی الأرض اطلاعه اخری فاخترت منها علیّ بن أبی طالب فجعلتُه وصیّک؛ فأنت سید الأنبیاء، وعلیٌّ سید الأوصیاء ثم شققتُ له اسماً من أسمائی، فأنا الأعلی وهو علیّ.

(24) Abul Harith Abdullah bin Abdul Melik bin Sahl at-Tabarani narrated from Muhammad bin al-Muthanna al-Baghdadi from Muhammad bin Issma’eel ar-Riqqi from Musa bin Eessa bin Abdurrahman from Hisham bin Abdullah ad-Dastuwa’iy from Ali bin Muhammad from Amr bin Shimr from Jabir bin Yazeed al-Ju’fi from Muhammad bin Ali al-Baqir (as) from Salim bin Abdullah bin Umar from his father that the Prophet (S) had said:

“Allah has revealed to me in the night of the

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1- Al-Ghayba by at-Toossi p.135, Ithbat al-Hudat, vol. 1 p.547, 623, 676, Biharul Anwar, vol.36 p.259, 281.

Ascension: “O Muhammad, whom have you entrusted with your umma on the earth-(and He is aware)?”

I said: “O my God, I have entrusted my brother.”

He the Almighty said: “O Muhammad, is he Ali bin Abu Talib?”

I said: “Yes, he is. O my God!”

He said: “O Muhammad, I had a look at the earth and chose you from among its people. Whatever I mention, you are to mention with me. I am Mahmood and you are Muhammad.(1) Then I had another look at the earth. I chose Ali bin Abu Talib and made him your guardian. You are the master of the prophets and Ali is the master of the guardians. Then I derived for him a name from my name; I am al-A’la (the highest) and he is Ali (high).

یا محمد إنی خلقتُ علیاً وفاطمهَ والحسنَ والحسینَ والأئمّه من نور واحد، ثمّ عرضتُ ولایتهم علی الملائکه، فمَن قبِلها کان من المقربین، ومن جحدها کان من الکافرین. یا محمد، لو أن عبداً من عبادی عبدنی حتی ینقطع، ثم لقینی جاحداً لولایتهم أدخلتُه ناری. ثم قال: یا محمّد، أتحبُّ أن تراهم؟ فقلت: نعم. فقال: تقدَّم أمامَک، فتقدمت أمامی فإذا علیّ بن أبی طالب، والحسن، والحسین، وعلی بن الحسین، ومحمد بن علی، وجعفر بن محمد، وموسی بن جعفر، وعلی بن موسی، ومحمد بن علی، وعلی بن محمد، والحسن بن علی، والحجه القائم کأنّه الکوکب الدریّ فی وسطهم. فقلت: یا رب مَن هؤلاء؟ قال: هؤلاء الأئمّه، وهذا القائم، محلّل حلالی ومحرِّم حرامی، وینتقم من أعدائی، یا محمد، أحبِبه فإنی أحبّه وأحبُّ مَن یحبه.

O Muhammad,

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1- Mahmood and Muhammad mean praiseworthy.

I have created Ali, Fatima, al-Hasan, al-Husayn and the rest of the imams from one light and then I offered their guardianship before the angels. Whoever of them accepted it became close to me and whoever denied it became among the unbelievers. O Muhammad, if one of My people worships me devotedly and then he meets Me denying their guardianship, I will throw him into Hell.” Then He said: “O Muhammad, do you like to see them?” I said: “Yes, O my Lord.” He said: “Go ahead!” I went ahead and I saw Ali bin Abu Talib, al-Hasan, al-Husayn, Ali bin al-Husayn, Muhammad bin Ali, Ja'far bin Muhammad, Musa bin Ja'far, Ali bin Musa, Muhammad bin Ali, Ali bin Muhammad, al-Hasan bin Ali and al-Hujjah al-Mahdi, who was like a shining star in the middle of them. I said: “O my God, who are they?” He said: “These are the imams and this is al-Qa’im.(1) He will permit what I have permitted, prohibit what I have prohibited and will revenge on My enemies. O Muhammad, love him because I love him and love whoever loves him.”(2)

25 - وأخبرنا محمد بن یعقوب الکلینی، قال: حدثنا علی بن إبراهیم، عن أبیه، عن ابن أبی عمیر، عن سعید بن غزوان، عن أبی بصیر، عن أبی جعفر الباقر قال:

یکون تسعهُ أئمه بعد الحسین بن علی، تاسعُهم قائمُهم.

(25) Muhammad bin Ya’qoob al-Kulayni narrated from Ali bin Ibraheem bin Hashim from his father from ibn Abu Omayr from Sa'eed bin Ghazwan from Abu Baseer that

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1- Al-Qa’im is one of Imam al-Mahdi’s surnames.
2- Biharul Anwar, vol.36 p.280, Awalim al-Uloom, vol.15/3 p.35, 44.

Imam Abu Ja'far al-Baqir (as) had said:

“Nine imams are after al-Husayn bin Ali. The ninth one is al-Qa’im.”(1)

26 - أخبرنا محمد بن یعقوب، عن علی بن محمد، عن سهل بن زیاد، عن محمد بن الحسین بن شمون، عن عبد الله بن عبد الرحمن الأصمّ، عن کرام قال: حلفتُ فیما بینی وبین نفسی ألاّ آکلَ طعاماً بنهار أبداً حتی یقومَ قائمُ آل محمد، فدخلتُ علی أبی عبد الله فقلت له: رجل من شیعتک جعل لله علیه ألاّ یأکل طعاماً بنهار أبداً حتی یقوم قائم آل محمد. فقال:

صُم یا کرام، ولا تصُم العیدَین ولا ثلاثهَ أیام التشریق، ولا إذا کنتَ مسافراً، فإن الحسین لما قُتل عجّت السماوات والأرض ومَن علیهما والملائکه، فقالوا: یا ربّنا أتأذن لنا فی هلاک الخلق حتی نجذّهم من جدید الأرض بما استحلوا حرمتک وقتلوا صفوتک؟ فأوحی الله إلیهم: یا ملائکتی ویا سمائی ویا أرضی اسکنوا. ثم کشف حجاباً من الحجب فإذا خلفه محمدٌ واثنا عشر وصیاً له فأخذ بید فلان مِن بینهم فقال: یا ملائکتی ویا سماواتی ویا أرضی بهذا أنتصر منهم لهذا - قالها ثلاث مرات -.

وجاء فی غیر روایه محمد بن یعقوب الکلینی: بهذا أنتصر منهم ولو بعد حین.

(26) Muhammad bin Ya’qoob narrated from Ali bin Muhammad from Sahl bin Ziyad from Muhammad bin al-Hasan bin Shammoon from Abdullah bin Abdurrahman al-Assamm that Karram had said: I have promised myself not to eat any kind of food during the day at all until al-Qa’im of Muhammad’s family appears. I came to Abu Abdullah as-Sadiq (as) and said to him: “I am one of

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1- Al-Khissal p.419, 480, al-Ghayba by at-Toossi p.140, Manaqib by ibn Shahrashoob, vol.1 p.296, Biharul Anwar, vol.36 p.392, 395.

your Shia. I have promised Allah not to eat any kind of food at all during the day until al-Qa’im appears.” He said to me:

“O Karram, fast! But do not fast on the days of the two Eids(1) nor the three days of al-Tashreeq(2) or when you are on travel. When al-Husayn (as) was killed there was a clamor in the Heaven and on the earth. The angels said: “O our Lord, do You permit us to perish the human beings and to terminate them from on the earth for what they have committed when trespassing Your sanctity by killing the choice of Yours?” Allah revealed to the angels: “O My angels, My Heaven and My earth, be quiet!” Then He uncovered one of the covers. Behind it were Muhammad and twelve guardians of his. Allah held one from among them by the hand and said: “O My angels, My Heavens and My earth, with this one I will avenge this killed one upon his killers.” He repeated it three times.”(3)

27 - أخبرنا محمد بن یعقوب، قال: حدثنا علی بن إبراهیم بن هاشم، عن أبیه، عن ابن أبی عمیر، عن ابن أذینه، عن أبان بن أبی عیاش، عن سلیم بن قیس الهلالی قال: سمعت عبد الله بن جعفر الطیار یقول: کنا عند معاویه أنا والحسن والحسین وعبد الله بن عباس وعمر بن أم سلمه واسامه بن زید، فجَری بینی وبین معاویه کلام، فقلت لمعاویه: سمعت رسول الله یقول:

أنا أولی بالمؤمنینَ مِن أنفسهم، ثم أخی علیّ بن أبی طالب أولی

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1- Eid al-Adha and eid al-Fitr.
2- Three days spent In Mina during the performance of hajj after the Day of Immolation.
3- Al-Kafi, vol.1 p.534, vol.4 p.141, Men la Yahdhuruhu al-Faqeeh, vol.2 p.127, al-Istibsar, vol.2 p.79, Tahtheeb al-Ahkam, vol.4 p.183.

بالمؤمنین من أنفسهم، فإذا استشهد علیٌّ فالحسن بن علی أولی بالمؤمنین من أنفسهم، ثم ابنی الحسین مِن بعده أولی بالمؤمنین من أنفسهم، فإذا استشهد فابنه علیّ بن الحسین أولی بالمؤمنین من أنفسهم وستدرکه یا علی ثم ابنه محمّد بن علی أولی بالمؤمنین من أنفسهم، وستدرکه یا حسین، ثم تکمله اثنی عشر إماماً تسعه من ولد الحسین.

قال عبد الله بن جعفر: فاستشهدت الحسنَ والحسین وعبدَ الله بن عباس وعمر بن ام سلمه وأسامه بن زید فشهدوا. قال سلیم: وقد سمعت ذلک من سلمان الفارسی والمقداد وأبی ذر وذکروا أنهم سمعوا ذلک من رسول الله .

(27) Muhammad bin Ya'qoob narrated from Ali bin Ibraheem bin Hashim from his father from ibn Abu Omayr from Abban bin Ayyash that Sulaym bin Qayss al-Hilali had said: I have heard Abdullah bin Ja'far at-Tayyar saying: One day Al-Hasan, al-Husayn, Abdullah bin Abbas, Umar bin Umm Salama, Ussama bin Zayd and I were with Mo’awiya. I said to him: “I have heard the Prophet (S) saying:

“I am worthier of the believers than themselves then my brother Ali bin Abu Talib will be worthier of the believers than themselves. If he is martyred then his son al-Hasan will be worthier of the believers than themselves then after him al-Husayn will be worthier of the believers than themselves. If he is martyred, his son Ali bin al-Husayn will be worthier of the believers than themselves then his son Muhammad bin Ali will be worthier of the believers than themselves then the rest of the twelve imams, nine of

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whom are from the progeny of al-Husayn.”

I asked al-Hasan, al-Husayn, Abdullah bin Abbas, Umar bin Umm Salama and Ussama bin Zayd to witness of that (the Prophet (S) had said so) and they witnessed.” Sulaym said: “I have heard that from Salman al-Farisi, al-Miqdad and Abu Tharr that they have heard it from the Prophet (S).”(1)

28 - محمد بن عبد الله بن جعفر الحمیری، عن أبیه، قال: حدثنا محمد بن عیسی بن عبید بن یقطین، عن النضر بن سوید، عن یحیی الحلبی، عن علی بن أبی حمزه قال: کنت مع أبی بصیر، ومعنا مولی لأبی جعفر الباقر ، فقال: سمعت أبا جعفر یقول:

منّا اثنا عشر محدثاً، السابع من بعدی ولدی القائم.

فقام إلیه أبو بصیر فقال: أشهد أنی سمعت أبا جعفر یقوله منذ أربعین سنه.

وقال أبو الحسن الشجاعی - رحمه الله -: هذان الحدیثان مما استدرکهما أبو عبد الله - رحمه الله - بعد فراغه، ونسخی الکتاب.

(28) Muhammad bin Abdullah bin Ja'far al-Himyari narrated from his father from Muhammad bin Eessa bin Obayd bin Yaqteen from an-Nadhr bin Suwayd from Yahya al-Halabi that Ali bin Abu Hamza had said: Once I, Abu Baseer and a freed slave (mawla) of Imam al-Baqir (as) were together. The mawla said: I have heard Imam al-Baqir (as) saying:

“From us there are twelve inspired (imams). The seventh of my descendants is al-Qa’im.”

Abu Baseer said: “I witness that I have heard Abu Ja'far (as-Sadiq (as)) saying this forty years ago.”(2)

29 - أخبرنا أبو العباس أحمد بن محمد بن سعید بن عقده الکوفی، قال: حدثنا محمد

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1- Biharul Anwar, vol.36 p.231, Awalim al-Uloom, vol.15/3 p.101.
2- Biharul Anwar, vol.36 p.395, Awalim al-Uloom, vol.15/3 p.268.

بن المفضل بن إبراهیم بن قیس بن رمانه الأشعری من کتابه، قال: حدثنا إبراهیم بن مهزم، قال: حدثنا خاقان بن سلیمان الخزاز، عن إبراهیم بن أبی یحیی المدنی، عن أبی هارون العبدی، عن عمر بن أبی سلمه ربیب رسول الله وعن أبی الطفیل عامر بن واثله قال: قالا:

شهدنا الصلاهَ علی أبی بکر حین مات فبینما نحن قعود حول عمر وقد بویع إذ جاءه فتی یهودیٌّ من یهود المدینه کان أبوه عالمَ الیهود بالمدینه، یزعمون أنه من ولد هارون، فسلّم علی عمر، وقال:

یا أمیر المؤمنین، أیّکم أعلمُ بکتابکم وسنّه نبیکم؟

فقال عمر: هذا، وأشار إلی علیّ بن أبی طالب وقال: هذا أعلمُنا بکتابنا وسنّه نبینا.

(29) Abul Abbas Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Muhammad bin al-Mufadhdhal bin Ibraheem bin Qayss bin Rummana al-Ash’ari from Ibraheem bin Muhzim from Khaqan bin Sulayman al-Kharraz from Ibraheem bin Abu Yahya al-Madani from Abu Haroon al-Abdi that Umar bin Abu Salama, the Prophet’s foster-son, and Abut-Tufayl Aamir bin Wathila had said:

“We attended the prayer (for the dead) when Abu Bakr died. While we were sitting around Umar, who had been paid homage to be the caliph, a young Jew from the Jews of Medina, whose father was the jurisprudent of the Jews in Medina and the Jews claimed that he was one of Aaron’s descendants, came to Umar. He greeted him and said:

“O Amirul Mo'mineen,(1) who is the most aware of your Book and the Sunna of your prophet among you?”

Umar said: “It is this one. (He pointed to Ali bin

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1- He referred to Umar with this title.

Abu Talib.) This is the most aware of our Book and our Prophet’s Sunna.”

فقال الفتی أخبرنی أأنت کذا؟

قال: نعم سلنی عن حاجتک.

فقال: إنّی أسألک عن ثلاث وثلاث وواحده.

قال علی: أفلا تقول: أسألک عن سبع؟

فقال الفتی: لا! ولکن أسألک عن الثلاث، فإن أصبتَ فیهن سألتُک عن الثلاث الأخَر، فإن أصبتَ فیهنّ سألتک عن الواحده، فإن لم تُصب فی الثلاث الأُول سکتُّ ولم أسألک عن شیءٍ.

The young Jew said (to Ali): “Would you answer my questions?”

Imam Ali (as) said: “Yes, I would. Ask me as you like.”

The young boy said: “I ask you about three things and three things and one thing.”

Imam Ali (as) said: “Why do you not say: I ask you about seven things?”

The young boy said: “No, but I ask you about the first three and if you give the right answers then I will ask you about the other three and if you give the right answers then I will ask you about the last one. If you fail to answer the first three ones, I will keep silent and not ask you about anything.”

قال له علی: یا یهودیّ، فإن أخبرتک بالصواب وبالحق تعلم أنی أخطأتُ أو أصبت؟

قال: نعم.

قال علیّ: فبالله لئن أصبتُ فیما تسألنی عنه لتسلمنَّ ولتدعنّ الیهودیه؟

قال: نعم، لک الله علیّ لئن أصبتَ لأسلمن ولأدَعنّ الیهودیه.

قال: فأسأل عن حاجتک.

قال: أخبرنی عن أوّل حجرٍ وُضع علی وجه الأرض وأوّلِ شجره نبتت فی الأرض وأولِ عین أنبعت فی الأرض؟

Imam Ali (as) said: “If I give you the right answer, will you know that my answer is right or

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not?”

He said: “Yes, I will.”

Imam Ali (as) said: “I adjure you before Allah that if I give you right answers, you are to be a Muslim and to give up Judaism.”

He said: “I agree. I promise you to be a Muslim and to give up Judaism.”

Imam Ali (as) said: “Then ask me as you like.”

The young Jew said: “Would you tell me about the first stone that has been put on the surface of the earth, the first tree that has grown on the earth and the first fountain that has flowed on the earth?”

قال علیّ: یا یهودی، أما أول حجر وضع علی وجه الأرض فإن الیهود یقولون الصخره التی فی بیت المقدس، وکذبوا ولکنه الحجرُ الأسود، نزلَ به آدمُ من الجنه فوضعه فی الرکن، والمؤمنون یستلمونه لیجدّدوا العهدَ والمیثاق لله بالوفاء. وأما قولُک أول شجره نبتت فی الأرض فإن الیهود یقولون: الزیتونه، وکذبوا ولکنّها النخله العجوه، نزل بها آدم من الجنه وبالفحل، فأصل الثمره کلّها العجوه. وأما العَین فإنّ الیهود یقولون بأنها العین تحت الصخره، وکذبوا ولکنها عین الحیاه التی لا یغمس فیها میت إلاّ حیَّ وهی عینُ موسی التی نسیَ عندها السمکهَ المملوحه فلما مسها الماء عاشت وانسربت فی البحر فأتبعها موسی وفتاه حین لقیا الخضر.

Imam Ali (as) said: “O Jew, as for the first stone that has been put on the surface of the earth, the Jews has claimed that it is the rock, which is in Jerusalem, but they have told a false thing. It is the Black Stone that Adam (as) has brought from

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Paradise and put in the corner (of the Kaaba). The believers kiss it to renew the covenant of being loyal to Allah. As for the first tree, the Jews have claimed that it is the olive tree but they have told a lie. It is the date-palm, which Adam (as) has brought with him from Paradise. And as for the first fountain, the Jews have claimed that it is the one under the rock (in Jerusalem) but they have told a lie. It is the fountain of life, in which a dead is dipped to be alive again. It is the fountain of Moses (as), beside which he has left the salted fish and when water touched it, it revived and slipped into the sea and then Moses (as) and his servant followed it when they met with al-Khidhr (as).”

فقال الفتی: أشهدُ أنک قد صدقتَ وقلتَ الحق، وهذا کتاب ورثته عن آبائی إملاء موسی وخط هارون بیده وفیه هذا الخصال السبع، والله لئن أصبت فی بقیه السبع لأدعنّ دینی وأتبعنّ دینک.

فقال علی: سل.

فقال: أخبرنی کم لهذه الأمّه بعد نبیها من إمامِ هدی لا یضرُّ هم خذلانُ مَن خذلهم؟ وأخبرنی عن موضع محمد فی الجنه أی موضع هو؟ وکم مع محمد فی منْزلته؟

فقال علی: یا یهودی، لهذه الأمه اثنا عشر إماماً مهدیاً کلّهم هادٍ مهدی لا یضرهم خذلان من خذلهم، وموضع محمد فی أفضل منازل جنه عدن وأقربها من الله وأشرفها، وأما الذی مع محمد فی منْزلته فالإثنا عشر الأئمه المهدیون.

The young Jew said: “I swear that you have

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said the truth. This is a book that I have inherited from my ancestors. It has been dictated by Moses (as) and written by Aaron (as). It has these seven things. By Allah, if you give right answers to the rest of the seven questions, I will give up my religion and believe in yours.”

Imam Ali (as) said: “Ask!”

The Jew said: “Would you tell me how many imams of guidance, who will not be harmed by the disappointment of the plotters, this umma will have after its prophet? In which position Muhammad will be in Paradise? How many ones will be with Muhammad in his position?”

Imam Ali (as) said: “This umma has twelve imams. All of them are guided and guiding imams and they will never be harmed by the disappointment of the plotters. The position of Muhammad (as) is in the best position of the Garden of Eden, the most honored and the closest to Allah. As for those, who will be with Muhammad in his position, they are twelve imams.”

قال الیهودی: وأشهدُ أنک قد صدقتَ وقلت الحق، لئن أصبتَ فی الواحده کما أصبت فی السته واللهِ لأسلمنَّ الساعه علی یدک ولأدعنّ الیهودیه.

قال له: اسأل.

قال: أخبرنی عن خلیفه محمد کم یعیش بعده ویموت موتاً أو یقتل قتلاً؟

قال: یعیش بعده ثلاثین سنه ویخضّب هذه من هذه - وأخذ بلحیته وأومأ إلی رأسه -.

فقال الفتی: أشهد أن لا إله إلا الله وأن محمداً رسول الله وأنک خلیفه رسول الله علی الأمه، ومَن تقدم کان مفتریاً. ثم خرج.

The Jew said: “I

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swear that you have said the truth. If you answer the last one as you have done with these six, by Allah I will be a Muslim before you and give up Judaism.”

Imam Ali (as) said: “Ask!”

He said: “Would you tell me how long the successor of Muhammad will live after Muhammad? Will he die or be killed?”

Imam Ali (as) said: “He will live for thirty years and then this will be dyed (of blood) from this. (He grasped his beard and made a sign with his head.)”

The young Jew said: “I witness that there is no god but Allah, Muhammad is the messenger of Allah and you are the caliph of the umma after the Prophet (S). Whoever precedes you, will be oppressive.” Then he left.(1)

30 - وأخبرنا أبو العباس أحمد بن محمد بن سعید، قال: حدثنا حمید بن زیاد من کتابه وقرأته علیه، قال: حدثنی جعفر بن إسماعیل المنقری، عن عبد الرحمن بن أبی نجران، عن إسماعیل بن علی البصری عن أبی أیوب المؤدب، عن أبیه - وکان مؤدباً لبعض ولد جعفر بن محمد - قال قال:

لما توفی رسول الله دخل المدینه رجلٌ من ولد داود علی دین الیهودیه، فرأی السکک خالیه فقال لبعض أهل المدینه: ما حالکم؟

(30) Abul Abbas Ahmad bin Muhammad bin Sa'eed narrated from Hameed bin Ziyad from Ja'far bin Issma’eel al-Minqari from Abdurrahman bin Abu Najran from Issma’eel bin Ali al-Basri from Abu Ayyoob al-Mu’addib that his father, who was a teacher (mu’addib) of some of Imam Ja'far bin Muhammad as-Sadiq’s children,

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1- Al-Kafi, vol.1 p.529, 531, Ithbat al-Wassiyya p.228, Kamal ad-Deen p.294, 297, 299, 300, al-Khissal p.476, Oyoon Akhbar ar-Redha, vol.1 p.52.

had said:

“When the Prophet (S) died, a Jew man of the descendants of Dawood (Prophet David) came to Medina and saw the streets empty. He asked what the matter was.

فقیل: توفی رسول الله .

فقال الداودی: أما إنه توفی فی الیوم الذی هو فی کتابنا، ثم قال: فأین الناس؟

فقیل له: فی المسجد.

فأتی المسجدَ، فإذا أبو بکر وعمر وعثمان وعبد الرحمن بن عوف وأبو عبیده بن الجراح والناس، قد غصّ المسجد بهم، فقال: أوسعوا حتی أدخلَ وأرشدونی إلی الذی خلّفه نبیکم، فأرشدوه إلی أبی بکر، فقال له: إننی من ولد داود علی دین الیهودیه، وقد جئتُ لأسأل عن أربعه أحرف، فإن خبرت بها أسلمتُ.

فقالوا له: انتظر قلیلاً.

It was said to him that the Prophet (S) had died.

He said: “Indeed he has died on the same day mentioned in our Book.”

Then he asked where people were. It was said to him that they had been in the mosque.

He came to the mosque where there were Abu Bakr, Umar, Uthman, Abdurrahman bin Ouff, Abu Obayda bin al-Jarrah and a great crowd of people. He said: “Make way to let me come in and lead me to the one, whom your prophet has entrusted with his umma!”

They led him to Abu Bakr.

He said to Abu Bakr: “I am a Jew and I am from the descendants of Prophet David (as). I have come to ask about four things. If you answer me, I become a Muslim.”

He was asked to wait a little.

وأقبل أمیر المؤمنین علی بن أبی طالب من بعض أبواب المسجد، فقالوا له:

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علیک بالفتی.

فقام إلیه، فلمّا دنا منه قال له: أنت علی بن أبی طالب؟

فقال له علیّ: أنت فلان بن فلان بن داود؟

قال: نعم.

فأخذ علیٌّ یده وجاء به إلی أبی بکر، فقال له الیهودی: إنی سألتُ هؤلاء عن أربعه أحرف فأرشدونی إلیک لأسألک.

قال: اسأل.

Then Amirul Mo'mineen Ali (as) came in from one of the gates of the mosque. People said to the Jew: “Go to this young man!”

When he came near to him, he asked: “Are you Ali bin Abu Talib?”

Imam Ali (as) said to him: “Are you so-and-so the son of David (as)?”

He said: “Yes, I am.”

Imam Ali (as) took the Jew’s hand and came with him to Abu Bakr.

The Jew said to Imam Ali (as): “I asked these people about four things but they sent me to you.”

Imam Ali (as) said: “Please ask!”

قال: ما أوّل حرفٍ کلّم الله به نبیّکم لمّا أسری به ورجع من عند ربه؟ وخبِّرنی عن الملک الذی زحم نبیکم ولم یسلم علیه، وخبرنی عن الأربعه الذین کشف عنهم مالک طبقاً من النار وکلّموا نبیکم؟ وخبّرنی عن منبر نبیّکم أی موضع هو من الجنه؟

قال علی: أوّل ما کلّم الله به نبیّنا قول الله تعالی

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَیْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ کُلٌّ آمَنَ بِاللَّهِ وَمَلَائِکَتِهِ وَکُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَیْنَ أَحَدٍ مِنْ رُسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَکَ رَبَّنَا وَإِلَیْکَ الْمَصِیرُ 

قال: لیس هذا أردتُ.

قال: فقولُ رسول الله

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَیْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ کُلٌّ آمَنَ بِاللَّهِ وَمَلَائِکَتِهِ وَکُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَیْنَ أَحَدٍ مِنْ رُسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَکَ رَبَّنَا

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وَإِلَیْکَ الْمَصِیرُ 

قال: لیس هذا أردتُ.

The Jew asked: “What was the first thing that was revealed to your prophet when he came back from his Lord after his Ascension? Who was the angel that pushed your prophet away and did not greet him? Who were the four men, from above whom Angel Malik had removed a cover of Fire and who had talked with your prophet? In which position of Paradise will the minbar of your prophet be?”

Imam Ali (as) said: “The first thing that Allah has revealed to our prophet after the Ascension is: (The messenger believes in what has been revealed to him from his Lord).(1)

The Jew said: “It is not this that I mean.”

Imam Ali (as) said: “Then it is (and (so do) the believers; they all believe in Allah).(2)

He said: “It is not this that I mean.”

قال: اترکِ الأمرَ مستوراً.

قال: لَتخبِرنّی أو لستَ أنت هو.

فقال: أما إذ أبیتَ فإن رسول الله لمّا رجع من عند ربه والحجبُ ترفع له قبل أن یصیر إلی موضع جبرئیل ناداه ملَک: أحمد، قال: إن الله یقرء علیک السلامَ ویقول لک: أقرأ علی السید الولیّ منّا السلامَ، فقال رسولُ الله: مَن السید الولی؟ فقال الملَک: علیّ بن أبی طالب.

قال الیهودی: صدقتَ والله إنی لأجدُ ذلک فی کتاب أبی.

Imam Ali (as) said: “Then let the matter be hidden.”

The Jew said: “You are to tell me the truth. Are you not the one, whom I mean?”

Imam Ali (as) said: “As you insist on that, I shall tell the truth. When the Prophet (S)

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1- Qur'an, 2:285.
2- Qur'an, 2:285.

came back from his Lord, where the screens were opened before him, and before he got to the place of Gabriel, an angel had called: “O Ahmad!”(1)

The Prophet (S) said: “Here I am.”

The angel said: “Allah sends you His greeting and says to you: “Deliver Our greeting to the master of guardians.”

The Prophet (S) asked: “Who is the master of guardians?”

The angel replied: “He is Ali bin Abu Talib.”

The Jew said to Imam Ali (as): “You are right. I have found that in my father’s book.”

فقال علی: أما الملَک الذی زحم رسول الله فملک الموت جاء به من عند جبارٍ من أهل الدینا قد تکلم بکلام عظیم فغضب الله، فزحم رسول الله ولم یعرفه، فقال جبرئیل: یا ملک الموت، هذا رسولُ الله أحمد حبیب الله ، فرجع إلیه فلصق به واعتذر وقال: یا رسول الله إنی أتیت ملِکاً جباراً قد تکلّم بکلام عظیم فغضبتُ ولم أعرفکَ، فعذره. وأما الأربعه الذین کشف عنهم مالک طبقاً من النار فإن رسول الله مرّ بمالک ولم یضحک منذ خلق قط، فقال له جبرئیل: یا مالکُ، هذا نبیّ الرحمه محمدٌ، فتبسم فی وجهه ولم یتبسم لأحدٍ غیره، فقال رسول الله: مُره أن یکشف طبقاً من النار، فکشف فإذا قابیل ونمرود وفرعون وهامان، فقالوا: یا محمد اسأل ربّک أن یردّنا إلی دار الدنیا حتی نعمل صالحاً، فغضب جبرئیلُ فقال بریشه من ریش جناحه فردّ علیهم طبق النار.

Imam Ali (as) said: “As for the angel, who had pushed the Prophet (S) away, he was the Angel of Death. He had come from an arrogant of

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1- Ahmad is another name of the Prophet (S).

the people of the earth, who had uttered something that made Allah angry. Then Gabriel said to the Angel of Death: “This is Ahmad, the beloved messenger of Allah.” The Angel of Death came back, embraced the Prophet (S), apologized and said to him: “O messenger of Allah, I went to a tyrant king, who uttered bad things that made me very angry so that I did not know you.” The Prophet (S) accepted his apology. As for the four men, from above whom Angel Malik had removed a cover of Fire, that when the Prophet (S) passed by Angel Malik, who had never smiled since he had been created at all, Gabriel said: “O Malik, this is Muhammad, the prophet of mercy.” Then Malik smiled to the Prophet (S) and he did never smile to anyone else than Muhammad (as). The Prophet (S) said to Gabriel: “Order him to uncover a layer of Fire!” He uncovered a layer of Fire and there appeared Qabeel (Cain), Nimrod, Pharaoh and Haman. They said: “O Muhammad, ask your god to send us back to the worldly life in order to do good!” Gabriel became angry and with a feather of his wing he returned the layer of Fire upon them.

وأما منبر رسول الله فإن مسکن رسول الله جنهُ عدن وهی جنه خلقها الله بیده ومعه فیها اثنا عشر وصیاً، وفوقها قبه یقال لها: قبه الرضوان، وفوق قبه الرضوان منْزل یقال له: الوسیله، ولیس فی الجنه منْزل یشبهه وهو منبر رسول

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الله .

قال الیهودی: صدقتَ واللهِ إنه لفی کتاب أبی داود یتوارثونه واحد بعد واحد حتی صار إلیّ.

ثم أخرج کتاباً فیه ما ذکره مسطوراً بخط داود، ثم قال: مدَّ یدک، فأنا أشهد أن لا إله إلاّ الله وأن محمداً رسول الله، وأنه الذی بشّر به موسی ، وأشهد أنّک عالم هذه الأمه ووصیُّ رسول الله. قال: فعلّمه أمیر المؤمنین شرایعَ الدین.

As for the minbar of the Prophet (S), the abode of the Prophet (S) is the Garden of Eden, which Allah has created with His (hand). There are twelve guardians will be with the Prophet (S) in this Garden. Above this abode there is a dome called the dome of ar-Radhwan (contentment). Above the dome there is a house called al-Wasseela (the means), which no house in Paradise looks like it. It is the minbar of the Prophet (S).”

The Jew said: “By Allah, you are right. This has been mentioned in the book of my father David (as). The book has been inherited by one after the other until it has reached me.” Then he took out a book written by Prophet David (as) and said to Imam Ali (as): “Give me your hand! I witness that there is no god but Allah and Muhammad is the messenger of Allah. It is he, of whom Prophet Moses (as) has informed. And I witness that you are the jurisprudent of this umma and the guardian of the messenger of Allah.”

Then Imam Ali (as) began to teach him the laws of Islam.”(1)

The Book

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1- Biharul Anwar, vol.10 p.23.

of Allah, the traditions of the Prophet (S), Imam Ali (as) and all the imams one after the other had confirmed that the number of the imams is twelve.

No one among the Shia denies that the book of Sulaym bin Qayss al-Hilali is considered as one of the important books of the doctrine of the Shia. All that is mentioned in the book has been narrated from the Prophet (S), imam Ali (as), al-Miqdad, Salman al-Farisi Abu Tharr and their likes, who have accompanied the Prophet (S) and Amirul Mo'mineen (as). It is one of the sources that the Shia have depended on and referred to.

Traditions narrated by the Sunnis

31 - ما رواه محمد بن عثمان بن علان الدهنی البغدادی بدمشق، قال: حدثنا أبو بکر بن أبی خیثمه قال: حدثنا علی بن الجعد، قال: حدثنا زهیر بن معاویه، عن زیاد بن خیثمه، عن الأسود بن سعید الهمدانی، قال: سمعت جابر بن سمره یقول: سمعت رسول الله یقول:

یکون بعدی اثنا عشر خلیفه کلهم من قریش.

قال: فلما رجع إلی منْزله أتته قریش فقالوا له: ثم یکون ماذا؟

قال: ثم یکون الهرج.

(31) Muhammad bin Uthman bin Allan ad-Duhni al-Bagdhadi narrated from Abu Bakr bin Khaythama from Ali bin al-Ja’d from Zuhayr bin Mo’awiya from Ziyad bin Khuthayma from al-Aswad bin Sa'eed al-Hamadani from Jabir bin Samra that the Prophet (S) had said:

“There will be twelve caliphs after me; all of them are from Quraysh.” When the Prophet (S) went home, the people of Quraysh came to him asking: “Then what will happen?” He said: “Commotion will be

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then.”(1)

32 - أخبرنا محمد بن عثمان قال: حدثنا ابن أبی خیثمه، قال: حدثنی علی بن الجعد، قال: حدثنا زهیر بن معاویه، عن زیاد بن علاقه وسماک بن حرب وحصین بن عبد الرحمن کلهم عن جابر بن سمره أن رسول الله قال:

یکون بعدی اثنا عشر خلیفه.

ثم تکلم بشیء لم أفهمه فقال بعضهم: سألت القوم فقالوا قال:

کلهم من قریش.

(32) Muhammad bin Uthman narrated from ibn Abu Olaqa, Sammak bin Harb and Hussayn bin Khaythama from Ali bin al-Ja’d from Zuhayr bin Mo’awiya from Ziyad bin Abdurrahman from Jabir bin Samra that the Prophet (S) had said:

“There will be twelve caliphs after me.” Then he (the Prophet (S)) said something that I could not understand. Some people said that the Prophet (S) had said: “All of them are from Quraysh.”(2)

33 - أخبرنا محمد بن عثمان قال: حدثنا أحمد قال: حدثنا عبید الله بن عمر قال: حدثنا سلیمان الأعمش، قال: حدثنا ابن عون، عن الشعبی، عن جابر بن سمره قال: ذکر أن النبی قال:

لا یزال أهل هذا الدین ینصرون علی من ناواهم إلی اثنی عشر خلیفه.

- فجعل الناس یقومون ویقعدون - وتکلم بکلمه لم أفهمها، فقلت لأبی أو آخر: أی شیء قال؟ قال: فقال:

کلهم من قریش.

(33) Muhammad bin Uthman narrated from Ahmad from Obaydillah bin Umar from Sulayman al-A’mash from ibn Oun from ash-Shi’bi that Jabir bin Samra had said: “It was mentioned that the Prophet (S) had said:

“The people of the religion will still defeat their enemies until twelve imams (come).”

People began to stand up and sit down. He (the Prophet

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1- Al-Istinsar p.25, al-Ghayba by at-Toossi p.127, Taqreeb al-Ma’arif p.174, Qissass al-Anbiya’ by ar-Rawandi p.369, Awalim al-Uloom, vol. 15/3 p.111, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.2 p.258.
2- Al-Ghayba by at-Toossi p.128, Ithbat al-Hudat, vol.1 p.545, Biharul Anwar, vol.36 p.236, Ghayatul Maram p.200.

(S)) said something that I could not understand. I asked my father or someone else what the Prophet (S) had said. He replied that the Prophet (S) had said: “All of them are from Quraysh.”(1)

34 - أخبرنا محمد بن عثمان قال: حدثنا أحمد بن أبی خیثمه، قال: حدثنی یحیی بن معین، قال: حدثنا عبد الله بن صالح، قال: حدثنا اللیث بن سعد، عن خالد بن یزید، عن سعید بن أبی هلال، عن ربیعه بن سیف، قال، کنا عند شفی الاصبحی قال: سمعت عبد الله بن عمرو یقول: سمعت رسول الله یقول:

یکون خلفی اثنا عشر خلیفه.

(34) Muhammad bin Uthman narrated from Ahmad bin Abu Khaythama from Yahya bin Mo’een from Abdullah bin Salih from al-Layth bin Sa’d from Khalid bin Yazeed from Sa'eed bin Abu Hilal that Rabee’a bin Sayf had said:

“Once we were with Shufiy al-Assbahi. He said that he had heard Abdullah bin Umar saying: I heard the Prophet (S) saying: “After me there will be twelve caliphs.”(2)

35 - أخبرنا محمد بن عثمان قال: حدثنا أحمد، قال: حدثنا عفان ویحیی بن إسحاق السالحینی قالا: حدثنا حماد بن سلمه، قال: حدثنا عبد الله بن عثمان عن أبی الطفیل قال: قال لی عبد الله بن عمرو: یا أبا الطفیل إعدد اثنی عشر من بنی کعب بن لؤی ثم یکون النقف والنقاف.

(35) Muhammad bin Uthman narrated from Ahmad from Affan and Yahya bin Iss’haq as-Saleheeni from Hammad bin Salama from Abdullah bin Uthman from Abut-Tufayl that Abdullah bin Umar had said to him:

“O Abut-Tufayl, Count twelve ones of bani(3) Ka’b bin

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1- Al-Ghayba by at-Toossi p.128, Biharul Anwar, vol.36 p.237, Ithbat al-Hudat, vol.1 p.546.
2- Biharul Anwar, vol.36 p.237, Awalim al-Uloom, vol.15/3 p.108.
3- Bani means the family of or the tribe of.

Lu’ay and then fighting and killing occur.”(1)

36 - أخبرنا محمد بن عثمان قال: حدثنا المقدمی عن عاصم بن عمر بن علی بن مقدام قال: حدثنا أبی، عن فطر بن خلیفه، عن أبی خالد الوالبی، قال: حدثنا جابر بن سمره قال: سمعت رسول الله یقول:

لا یزال هذا الأمر ظاهراً لا یضره من ناواه حتی یکون اثنا عشر خلیفه کلهم من قریش.

(36) Muhammad bin Uthman narrated from al-Muqaddami from Aasim bin Umar bin Ali bin Miqdam from his father from Fitr bin Khaleefa from Abu Khalid al-Walibi that Jabir bin Samra had heard the Prophet (S) saying:

“This matter (the religion) will still prevail without being harmed by the enemies until there will be twelve caliphs; all of them are from Quraysh.”(2)

37 - أخبرنا محمد بن عثمان قال: حدثنا عبد الله بن جعفر الرقی، قال: حدثنا عیسی بن یونس، عن مجالد بن سعید، عن الشعبی، عن مسروق قال: کنا عند ابن مسعود فقال له رجل: أحدَّثکم نبیُّکم کم یکون بعده من الخلفاء؟ فقال: نعم وما سألنی عنها أحد قبلک، فإنک للأحدث القوم سناً، سمعته یقول:

یکون بعدی عده نقباء موسی علیه السلام.

(37) Muhammad bin Uthman narrated from Abdullah bin Ja'far ar-Riqqi from Eessa bin Younus from Mujalid bin Sa'eed from ash-Shi’bi that Massrooq had said: Once we were with ibn Mass’ood in his house. Someone asked him: “Have your prophet told you how many caliphs will be after him?” Ibn Mass’ood said: “Yes, He has. But no one has asked me about this matter before you. You are the youngest of these

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1- Al-Ghayba by at-Toossi p.131, Biharul Anwar, vol.36 p.237, Awalim al-Uloom, vol.15/3 p.109.
2- Taqreeb al-Ma’arif p.175, Biharul Anwar, vol.36 p.238, Awalim al-Uloom, vol.15/3 p.110.

people. I have heard the Prophet (S) saying:

“After me there will be (caliphs) as the number of the chieftains of Prophet Moses (as).”(1)

38 - أخبرنا محمد بن عثمان قال: حدثنا أحمد بن أبی خیثمه، قال: حدثنا الفضل بن دکین، قال: حدثنا فطر، قال: حدثنا أبو خالد الوالبی، قال: سمعت جابر بن سمره السوائی یقول: قال رسول الله:

لا یضر هذا الدین من ناواه حتی یمضی اثنا عشر خلیفه کلهم من قریش.

(38) Muhammad bin Uthman narrated from Ahmad bin Abu Khaythama from al-Fadhl bin Dukayn from Fitr from Abu Khalid al-Walibi from Jabir bin Samra as-Sawwa’iy that the Prophet (S) had said:

“This religion will not be harmed by its enemies until twelve caliphs, who all are from Quraysh, pass away.”(2)

The traditions narrated by the Sunnis concerning this subject are so many.(3) The traditions show clearly that the Prophet (S) has meant by the twelve caliphs the twelve imams of his descendants. The tradition, saying that commotion will take place, refers to the commotion that will happen after the end of the rule of Imam al-Mahdi (al-Qa’im), the commotion that will last for fifty years.

Several twelve rulers have ruled after the Prophet (S) or after Imam Ali (as), who has been the only true caliph. Definitely the Prophet (S) has referred by his sayings to the twelve infallible imams of his progeny, who are with the Qur'an and the Qur'an is with them and who will never part with the Qur'an until they come to the Prophet (S) at his pond in Paradise.

Furthermore

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1- Taqreeb al-Ma’arif p.173, Biharul Anwar, vol.36 p.233.
2- Awalim al-Uloom, vol.15/3 p.110.
3- Refer to Sahih of Muslim, Sahih of al-Bukhari, Sunan of at-Tarmithi, Musnad of Ahmad bin Hanbal, vol.1 p.398, 406, vol.5 p.86-107.

there are other evidences mentioned in the Torah confirming our subject.

It has been mentioned in the first book of the Old Testament when talking about the story of Ishmael and after the end of the story of Sara. Allah has addressed Prophet Abraham (as), concerning the matter of his wife and her child, by saying: (I have responded to your prayer regarding Ishmael. I have blessed him and I will do more and more. He will beget twelve great men. I will make them imams as a great nation.)

Abdul Haleem bin al-Husayn as-Samriy read to me what a Jew man called al-Husayn bin Sulayman, who was one of the Jewish jurisprudents, had dictated to him in Arrajan.(1) The names and the number of the imams (as) had been mentioned in Hebrew. From among what he had read to me was this passage: “One of the descendants of Ishmael will be delegated (as a prophet). He is called Mabad or Mamad that it means Muhammad. He will be a master over people. From his progeny there will be twelve men. They will be imams and masters, whom people will imitate. Their names are: Taqobeet, Feethwa, Thabeera, Mafssora, Massmoo’a, Domoh, Thabo, Hathar, Yathmo, Bator, Nouqass and Qeedmuwa.”

The Jew had been asked about these names and he said that they had been mentioned in the story of Prophet Solomon (as). He had mentioned another passage of the story: (From the progeny of Ishmael a blessed boy is born. My blessing and mercy be

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1- A big city in Persia. Refer to Marasid al-Ittila’, vol.1 p.52.

upon him. Twelve men of his progeny are honored and glorified. The name of this man is elevated and glorified and his mention is exalted.)

This speech was read to Musa bin Imran bin Zakariyya the Jew and he confirmed it. Iss’haq bin Ibraheem bin Bakhtwayh Bahsoon al-Fasawi and Sulayman bin Dawood an-Noubenjani, who were Jews, confirmed it too.

The Qur'an, the traditions narrated by the Shia from the Prophet (S) and the infallible imams, the traditions narrated by the Sunnis, the previous divine Books and their followers has confirmed that the imams are twelve ones. After all, is there any excuse for the deniers and the resisters?

These are sufficient evidences for those, whom Allah has guided to His pure religion and straight path. Surely those, who deny the infallible imams, will lose. Allah has said addressing His prophet:

وَیَقُولُ الَّذِینَ کَفَرُوا لَوْلَا أُنْزِلَ عَلَیْهِ آیَهٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِکُلِّ قَوْمٍ هَادٍ 

You are only a warner and (there is) a guide for every people.(1)

In every age there is an imam, by whom Allah guides those who follow him and believe in him and He leaves those who deny him (the imam) and turn away from him to their own opinions and analogies.

39 - أخبرنا أحمد بن محمد بن سعید بن عبد الرحمن بن عقده قال: حدثنا محمد بن سالم بن عبد الرحمن الأزدی فی شوال سنه إحدی وثمانین ومائتین، قال: حدثنا عثمان بن سعید الطویل، عن أحمد بن سیر، عن موسی بن بکر الواسطی، عن الفضیل عن أبی عبد

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1- Qur'an, 13:7.

الله فی قوله

وَیَقُولُ الَّذِینَ کَفَرُوا لَوْلَا أُنْزِلَ عَلَیْهِ آیَهٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِکُلِّ قَوْمٍ هَادٍ 

قال:

کلُّ إمام هادٍ للقرن الذی هو فیهم.

(39) Ahmad bin Muhammad bin Sa'eed bin Abdurrahman bin Oqda narrated from Muhammad bin Salim bin Abdurrahman al-Azdi from Uthman bin Sa'eed at-Taweel from Ahmad bin Sayr from Musa bin Bakr al-Wasiti from al-Fudhayl that Abu Abdullah as-Sadiq (as) had said when talking about the Qur’anic verse (You are only a warner and (there is) a guide for every people):

“Each imam is a guide to the people of his age.”(1)

40 - أخبرنا أحمد بن محمد بن سعید بن عبد الرحمن بن عقده قال: حدثنا محمد بن سالم بن عبد الرحمن الأزدی فی شوال سنه إحدی وستین ومائتین، قال: حدثنا علی بن الحسن بن رباط، عن منصور بن حازم، عن عبد الرحیم القصیر، عن أبی جعفر الباقر فی قول الله تعالی

وَیَقُولُ الَّذِینَ کَفَرُوا لَوْلَا أُنْزِلَ عَلَیْهِ آیَهٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِکُلِّ قَوْمٍ هَادٍ 

قال:

رسولُ الله المنذرُ، وعلیٌّ الهادی. أما واللهِ ما ذهبت منا وما زالت فینا إلی الساعه.

(40) Ahmad bin Muhammad bin Sa'eed bin Abdurrahman bin Oqda narrated from Muhammad bin Salim bin Abdurrahman al-Azdi from Ali bin al-Husayn bin Rabat from Mansoor bin Hazim from Abdurrahman al-Qasseer that Imam Abu Ja'far al-Baqir (as) had said when talking about the verse (You are only a warner and (there is) a guide for every people):

“The Prophet (S) is the warner and Ali is the guide. By Allah, it (the mission) has never

p: 154


1- Basa’ir ad-Darajat p.30, Al-Kafi, vol.1 p.191, Ithbat al-Hudat, vol. 1 p.81, Biharul Anwar, vol.23 p.54.

been away from us and it will still among us until the Day of Resurrection. May Allah make us do what pleases Him!”

Chapter 5: Pretenders of being imams

1 - أخبرنا أحمد بن محمد بن سعید بن عقده قال: حدثنا حمید بن زیاد، قال: حدثنا جعفر بن إسماعیل المنقری، قال: أخبرنی شیخ بمصر یقال له: الحسین بن أحمد المقرئ، عن یونس بن ظبیان قال: قال أبو عبد الله فی قول الله

وَیَوْمَ الْقِیَامَهِ تَرَی الَّذِینَ کَذَبُوا عَلَی اللَّهِ وُجُوهُهُمْ مُسْوَدَّهٌ ۚ أَلَیْسَ فِی جَهَنَّمَ مَثْوًی لِلْمُتَکَبِّرِینَ 

قال:

مَن زعم أنه إمام ولیس بإمامٍ.

(1) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Hameed bin Ziyad from Ja'far bin Issma’eel al-Minqari from al-Husayn bin Ahmad al-Muqri’ from Younus bin Dhabyan that Imam Abu Abdullah as-Sadiq (as) had said when talking about the Qur’anic verse, “And on the day of resurrection you shall see those who lied against Allah; their faces shall be blackened. Is there not in hell an abode for the proud:”(1)

“It talks about those, who pretend to be imams but they are not.”(2)

2 - وأخبرنا أحمد بن محمد بن سعید قال: حدثنا محمد بن المفضل بن إبراهیم الأشعری، قال: حدثنی محمد بن عبد الله بن زراره، عن مرزبان القمی، عن عمران الأشعری، عن جعفر بن محمد أنه قال:

ثلاثهٌ لا ینظر الله إلیهم یوم القیامه ولا یزکّیهم ولهم عذاب ألیم: مَن زعم أنه إمامٌ ولیس بإمام، ومن زعم فی أمام حقٍ أنه لیس بإمام وهو إمام، ومَن زعم أن لهما فی الإسلام نصیباً.

(2) Ahmad bin Muhammad bin Sa'eed narrated from Muhammad bin al-Mufadhdhal

p: 155


1- Qur'an, 39:60.
2- Biharul Anwar, vol.25 p.113.

bin Ibraheem al-Ash’ari from Muhammad bin Abdullah bin Zurara from Marzban al-Qummi from Imran al-Ash’ari that Imam Ja'far as-Sadiq (as) had said:

“There are three persons, whom Allah will not speak to on the Day of Resurrection, nor will He look upon nor will He purify and shall have a painful chastisement; one, who pretends that he is an imam but he is not, the other one is he, who claims that the real imam is not an imam and the third one is he, who claims that these two persons are faithful Muslims.”(1)

3 - وحدثنا محمد بن یعقوب، عن الحسین بن محمد، عن معلی بن محمد، عن أبی داود المسترق، عن علی بن میمون الصائغ، عن ابن أبی یعفور قال: سمعت أبا عبد الله یقول:

ثلاثهٌ لا یکلمهم الله یوم القیامه ولا یزکیهم ولهم عذاب ألیم: مَن ادعی مِن الله إمامهً لیست له، ومن جحد إماماً من الله، ومن زعم أنّ لهما فی الإسلام نصیباً.

(3) Muhammad bin Ya'qoob narrated from al-Husayn bin Muhammad from Mu’alla bin Muhammad from Abu Dawood al-Mustaraqq from Ali bin Maymoon as-Sa’igh from Abu Ya’foor that Abu Abdullah as-Sadiq (as) had said:

“There are three persons, whom Allah will not speak to on the Day of Resurrection nor will He purify and shall have a painful chastisement; one, who pretends the divine imamate while he is not an imam, one, who denies an imam appointed by Allah and the third one is he, who claims that these two ones are faithful Muslims.”(2)

4 - وأخبرنا أحمد بن محمد

p: 156


1- Biharul Anwar, vol.25 p.113.
2- Biharul Anwar, vol.25 p.113.

بن سعید قال: حدثنا أبو محمد القاسم بن محمد بن الحسن بن حازم، قال: حدثنا عبیس بن هشام، قال: حدثنا عبد الله بن جبله، عن الحکم بن أیمن، عن محمد بن تمام قال:

قلت لأبی عبد الله: إن فلاناً یقرئک السلام ویقول لک: اضمن لی الشفاعهَ.

فقال: أمِن موالینا؟

قلت: نعم.

قال: أمرُه أرفعُ من ذلک.

قال: قلت: إنه رجلٌ یوالی علیاً ولم یعرف مَن بعده من الأوصیاء.

قال: ضالٌّ.

قلت: أقرَّ بالأئمّه جمیعاً وجحد الآخرَ.

قال: هو کَمَنْ أقرّ بعیسی وجحد بمحمّد أو أقرّ بمحمد وجحد بعیسی، نعوذ بالله مِن جَحدِ حجّه من حججه.

(4) Ahmad bin Muhammad bin Sa'eed narrated from Abu Muhammad al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla form al-Hakam bin Aymen that Muhammad bin Tamam had said:

“I said to Imam Abu Abdullah as-Sadiq (as): “Someone has sent you his regards and requested you to intercede for him (on the Day of Resurrection).”

Imam as-Sadiq (as) said: “Is he from our followers?”

I said: “Yes, he is.”

He said: “His matter is more important than that.”

I said: “He has believed in Ali but he does not know any of the guardians after him.”

He said: “He is astray.”

I said: “He has believed in the imams but he has denied the last one of them.”

He said: “He is like that who believes in Jesus Christ and denies Muhammad or believes in Muhammad and denies Jesus Christ. We pray Allah to protect us from denying any of His authorities.”(1)

Let one, who reads this tradition, be careful not to deny any one of

p: 157


1- Biharul Anwar, vol.23 p.97.

the imams lest he will perish as if he has denied Muhammad or Jesus Christ (peace be upon them).

5 - أخبرنا أحمد بن محمد بن سعید بن عقده قال: حدثنا علی بن الحسن بن فضال من کتابه، قال: حدثنا العباس بن عامر بن رباح الثقفی، عن أبی المغرا عن أبی سلام، عن سوره بن کلیب، عن أبی جعفر محمد بن علی الباقر أنه قال: قول الله

وَیَوْمَ الْقِیَامَهِ تَرَی الَّذِینَ کَذَبُوا عَلَی اللَّهِ وُجُوهُهُمْ مُسْوَدَّهٌ ۚ أَلَیْسَ فِی جَهَنَّمَ مَثْوًی لِلْمُتَکَبِّرِینَ 

قال:

مَن زعم أنه إمامٌ ولیس بإمام.

قلت: وإن کان علویاً فاطمیاً؟

قال: وإن کان علویاً فاطمیاً.

(5) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ali bin al-Hasan bin Fadhdhal from al-Abbas bin Aamir bin Rabah ath-Thaqafi from Abul-Mughra from Abu Salam from Sawra bin Kilab that Imam al-Baqir (as) had said when talking about the Qur’anic verse (And on the day of resurrection you shall see those who lied against Allah; their faces shall be blackened. Is there not in hell an abode for the proud:)

“It is he, who pretends that he is an imam but he is not.”

Sawra said: “Even if he is an Alawite and Fatimite?”(1)

Imam al-Baqir said: “Yes, even if he is an Alawite and Fatimite.”(2)

6 - وأخبرنا أحمد بن محمد بن سعید قال: حدثنا القاسم بن محمد بن الحسن بن حازم، قال: حدثنا عبیس بن هشام الناشری، قال: حدثنا عبد الله بن جبله، عن عمران بن قطر، عن زید الشحام قال: سألت أبا عبد الله هل کان رسول الله یعرف الأئمه ؟ قال:

قد کان نوح

p: 158


1- Alawite and Fatimite: a descendant of Ali and Fatima (as).
2- Biharul Anwar, vol.25 p.112.

یعرفهم؛ الشاهدُ علی ذلک قول الله

شَرَعَ لَکُمْ مِنَ الدِّینِ مَا وَصَّیٰ بِهِ نُوحًا وَالَّذِی أَوْحَیْنَا إِلَیْکَ وَمَا وَصَّیْنَا بِهِ إِبْرَاهِیمَ وَمُوسَیٰ وَعِیسَیٰ ۖ أَنْ أَقِیمُوا الدِّینَ وَلَا تَتَفَرَّقُوا فِیهِ ۚ کَبُرَ عَلَی الْمُشْرِکِینَ مَا تَدْعُوهُمْ إِلَیْهِ ۚ اللَّهُ یَجْتَبِی إِلَیْهِ مَنْ یَشَاءُ وَیَهْدِی إِلَیْهِ مَنْ یُنِیبُ 

قال:

شَرع لکم من الدین یا معشرَ الشیعه ما وصّی به نوحاً.

(6) Ahmad bin Muhammad bin Sa'eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hashim an-Nashiri from Abdullah bin Jibilla from Imran bin Fitr that Zayd ash-Shahham had said:

“I asked Abu Abdullah as-Sadiq (as) if the Prophet (S) had known the imams (as). He said: “Prophet Noah (as) has known them. The evidence is the saying of Allah, “He has made plain to you of the religion what He enjoined upon Noah and that which We have revealed to you and that which We enjoined upon Abraham, Moses and Jesus.”(1) He has made plain to you-O people of Shia-what He enjoined upon Noah.”(2)

7 - أخبرنا أحمد بن محمد بن سعید بن عقده قال: حدثنا القاسم بن محمد بن الحسن بن حازم، قال: حدثنا عبیس بن هشام، عن عبد الله بن جبله، عن أبی خالد المکفوف عن بعض أصحابه قال: قال أبو عبد الله:

ینبغی لمَن ادّعی هذا الأمرَ فی السر أن یأتیَ علیه ببرهان فی العلانیه.

قلت: وما هذا البرهان الذی یأتی فی العلانیه؟

قال: یحلّ حلالَ الله ویحرم حرام الله، ویکون له ظاهرٌ یصدق باطنه.

(7) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim

p: 159


1- Qur'an, 42:13
2- Biharul Anwar, vol.26 p.291.

from Obayss bin Hisham(1) from Abu Khalid al-Makfoof from some of his companions that Imam as-Sadiq (as) had said:

“He, who pretends this thing (being an imam) secretly, has to show the evidence openly.”

The narrator asked: “What evidence that is to be shown openly?”

He said: “To permit what Allah has permitted, to prohibit what Allah has prohibited and to be truthful apparently and internally.”(2)

8 - وأخبرنا عبد الواحد بن عبد الله بن یونس الموصلی قال: حدثنی محمد بن جعفر القرشی المعروف بالرزاز الکوفی قال: حدثنی محمد بن الحسین بن أبی الخطاب، عن محمد بن سنان، عن أبی سلام، عن سوره بن کلیب، عن أبی جعفر الباقر فی قوله

وَیَوْمَ الْقِیَامَهِ تَرَی الَّذِینَ کَذَبُوا عَلَی اللَّهِ وُجُوهُهُمْ مُسْوَدَّهٌ ۚ أَلَیْسَ فِی جَهَنَّمَ مَثْوًی لِلْمُتَکَبِّرِینَ 

قال:

مَن قال إنی إمام ولیس بإمام.

قلت: وإن کان علویاً فاطمیاً؟

قال: وإن کان علویاً فاطمیاً.

قلت: وإن کان من ولد علی بن أبی طالب ؟

قال: وإن کان من ولد علی بن أبی طالب.

وحدثنا محمد بن یعقوب، عن محمد بن یحیی، عن أحمد بن محمد، عن محمد بن سنان، عن أبی سلام، عن سوره بن کلیب، عن أبی جعفر مثله سواء.

(8) Abdul Wahid bin Abdullah bin Younus al-Moossili narrated from Muhammad bin Ja'far al-Qarashi ar-Razzaz al-Kufi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan from Abu Salam from Sawra bin Kulayb that Imam Abu Ja'far al-Baqir had said when talking about the verse (And on the day of resurrection you shall see those who lied against Allah; their faces shall be blackened. Is there not in hell an

p: 160


1- May be Hashim!
2- Biharul Anwar, vol.68 p.164.

abode for the proud):

It is he, who pretends that he is an imam but he is not.”

The narrator asked: “Even if he is an Alawite and Fatimite?”

Imam al-Baqir (as) said: “Yes, even if he is an Alawite and Fatimite.”

The narrator asked: “Even if he is one of Ali bin Abu Talib’s sons?”(1)

Imam al-Baqir said: “Yes, even if he is one of Ali bin Abu Talib’s sons.”(2)

The same tradition had been narrated by Muhammad bin Ya'qoob from Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Sinan from Abu Salam from Sawra bin Kulayb from Imam Abu Ja'far al-Baqir (as).

9 - وأخبرنا عبد الواحد بن عبد الله قال: حدثنا أحمد بن محمد بن رباح الزهری، قال: حدثنا محمد بن العباس بن عیسی الحسینی، عن الحسن بن علی بن أبی حمزه، عن أبیه، عن مالک بن أعین الجهنی، عن أبی جعفر الباقر أنه قال:

کلُّ رایهٍ تُرفع قبل رایهِ القائمِ صاحبُها طاغوتٌ.

(9) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Muhammad bin al-Abbas bin Eessa al-Husayni from al-Hasan bin Ali bin Abu Hamza from his father from Malik bin A’yun al-Juhani that Imam Abu Ja'far al-Baqir (as) had said:

“Every banner that is raised before the banner of al-Qa’im will be of an oppressive arrogant.”(3)

10 - وأخبرنا عبد الواحد، عن ابن رباح قال: حدثنا أحمد بن علی الحمیری، قال: حدثنی الحسن بن أیوب، عن عبد الکریم بن عمرو الخثعمی، عن أبان، عن الفضیل قال: قال أبو عبد الله جعفر:

مَن ادّعی مقامَنا - یعنی الإمامهَ - فهو

p: 161


1- He repeated the (same meaning) question that he might have meant by “Alawite” one of the Shia or the followers of Ali (as).
2- Biharul Anwar, vol.25 p.113.
3- Biharul Anwar, vol.25 p.114.

کافرٌ (أو قال) مشرکٌ.

(10) Abdul Wahid narrated from ibn Rabah from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul-Kareem bin Amr al-Khath’ami from Abban from al-Fadhl that Imam Ja'far as-Sadiq (as) had said:

“He, who pretends our position (the imamate), is an unbeliever-or he said: a polytheist.”(1)

11 - وأخبرنا علی بن الحسین، قال: حدثنا محمد بن یحیی العطار بقم، قال: حدثنا محمد بن حسان الرازی، قال: حدثنا محمد بن علی الکوفی، عن علی بن الحسین، عن ابن مسکان، عن مالک بن أعین الجهنی، قال: سمعت أبا جعفر الباقر یقول:

کلُّ رایه تُرفع قبل قیام القائم صاحبُها طاغوت.

(11) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ali bin al-Husayn from ibn Miskan from Malik bin A’yun al-Juhani that Imam Abu Ja'far al-Baqir (as) had said:

“Every banner that is raised before the appearance of al-Qa’im will be of an oppressive arrogant.”(2)

12 - وأخبرنا علی بن أحمد البندنیجی، عن عبید الله بن موسی العلوی، عن علی بن إبراهیم بن هاشم، عن أبیه، عن عبد الله بن المغیره، عن عبد الله بن مسکان، عن مالک بن أعین الجهنی قال: سمعت أبا جعفر الباقر یقول:

کل رایه ترفع - أو قال: تخرج - قبل قیام القائم صاحبها طاغوت.

(12) Ali bin Ahmad al-Bandaneeji narrated from Obaydillah bin Musa al-Alawi from Ali bin Ibraheem bin Hisham from his father from Abdullah bin al-Mugheera from Abdullah bin Miskan that Malik bin A’yun al-Juhani had said: “I heard Abu Ja'far al-Baqir (as) saying:

Every banner

p: 162


1- Biharul Anwar, vol.25 p.114.
2- Biharul Anwar, vol.25 p.114.

that is raised-or comes out-before the appearance of al-Qa’im (as) will be of an oppressive arrogant.”(1)

13 - وأخبرنا علی بن أحمد، عن عبید الله بن موسی، عن أحمد بن محمد بن خالد، عن علی بن الحکم، عن أبان بن عثمان، عن الفضیل بن یسار قال: سمعت أبا عبد الله جعفر بن محمد یقول:

مَن خرج یدعو الناس وفیهم مَن هو أفضل منه فهو ضالٌّ مبتدعٌ. ومَن ادّعی الإمامه من الله ولیس بإمامٍ فهو کافر.

(13) Ali bin Ahmad narrated from Obaydillah bin Musa from Ahmad bin Muhammad bin Khalid from Ali bin al-Hakam from Abban bin Uthman from al-Fudhayl bin Yasar that Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) had said:

“Whoever invites people to follow him and there is someone better than him among people, is a deviate and heretic and whoever pretends that he is an imam inspired by Allah, is an unbeliever.”(2)

After all, what about those, who have pretended to be imams whereas, in fact, they are not, who have denied one of the inspired imams and who have claimed that they, who have done so, are still faithful Muslims? Have they not been among those, whom Allah will never speak to, will never look on and will prepare the painful torment for on the Day of Resurrection? Have they not been among the unbelievers and the polytheists?

Chapter 6: The traditions narrated by the Sunni

The Traditions Of Abdullah Bin Mas’ood

1 - أخبرنا محمد بن عثمان الدهنی قال: حدثنا عبد الله بن جعفر الرقی، قال: حدثنا عیسی بن یونس، عن مجالد بن سعید، عن الشعبی، عن مسروق قال: کنا عند

p: 163


1- Biharul Anwar, vol.25 p.114.
2- Biharul Anwar, vol.25 p.115.

ابن مسعود فقال له رجل: أحدثکم نبیکم کم یکون بعده من الخلفاء؟ فقال: نعم، وما سألنی أحد قبلک، وإنک لأحدث القوم سناً، سمعته یقول:

یکون بعدی عدّه نقباءِ موسی .

(1) Muhammad bin Uthman ad-Duhni narrated from Abdullah bin Ja'far ar-Riqqi from Eessa bin Younus from Mujalid bin Sa'eed from ash-Shi’bi that Massrooq had said: Once we were with Ibn Mass’ood in his house when someone asked him: “Had your prophet told you how many caliphs would be after him?” Ibn Mass’ood said: “Yes, he had. But no one has asked me such a question before you. You are the youngest of these people. I have heard the Prophet (S) saying:

“After me there will be (caliphs) as the number of the chieftains of Prophet Moses (as).”(1)

2 - ورواه جماعه عن عثمان بن أبی شیبه، وعبد الله بن عمر بن سعید الأشج وأبی کریب ومحمود بن غیلان وعلی بن محمد وإبراهیم بن سعید قالوا جمیعاً حدثنا أبو أسامه، عن مجالد، عن الشعبی، عن مسروق، قال: جاء رجل إلی عبد الله بن مسعود فقال: أحدّثکم نبیُّکم علیه وآله السلام کم یکون بعده من الخلفاء؟ قال: نعم وما سألنی عنها أحد قبلک، وإنک لأحدث القوم سناً، قال:

یکون بعدی عده نقباء موسی .

(2) Some ones narrated from Uthman bin Abu Shayba, Abdullah bin Umar bin Sa'eed al-Ashajj, Abu Kurayb, Mahmood bin Ghaylan, Ali bin Muhammad and Ibraheem bin Sa'eed all from Abu Ussama from Mujalid from ash-Shi’bi that Massrooq had said: “A man came to Abdullah bin Mass’ood and asked him: “Had your prophet told

p: 164


1- Biharul Anwar, vol.36 p.233, 298, Awalim al-Uloom, vol.15/3 p.101, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.2 p.262.

you how many caliphs would be after him?” Ibn Mass’ood said: “Yes, he had. But no one has asked me about this matter before you whereas you are too young. The Prophet (S) said:

“There will be as the number of the chieftains of Moses (as).”(1)

3 - أبو کریب وأبو سعید قالا: حدثنا أبو أسامه، قال: حدثنا الأشعث عن عامر، عن عمه، عن مسروق، قال: کنا جلوساً عند عبد الله بن مسعود یقرئنا القرآن، فقال رجل: یا أبا عبد الرحمن هل سألتم رسول الله کم یملک هذه الأمه من خلیفه بعده؟ فقال: ما سألنی عنها أحد منذ قدمت العراق! نعم سألنا رسول الله فقال:

إثنا عشر عدّه نقباء بنی إسرائیل.

(3) Abu Kurayb and Abu Sa'eed narrated from Abu Ussama from al-Ash’ath from Aamir from his uncle that Massrooq had said: One day we were sitting with Abdullah bin Mass’ood in his house. He was reciting Qur'an for us. A man asked him: “O Abu Abdurrahman,(2) have you asked the messenger of Allah (as) about how many caliphs will rule this umma after him?” Ibn Mass’ood said: “No one has asked about this since I have come from Iraq. Yes, we have asked him and he said:

“They are twelve as the number of the chieftains of the Israelites.”(3)

4 - وعن عثمان بن أبی شیبه وأبی أحمد، ویوسف بن موسی القطان وسفیان بن وکیع قالوا: حدثنا جریر عن الأشعث بن سوار، عن عامر الشعبی، عن عمه قیس بن عبد قال: جاء أعرابی فأتی عبد الله بن مسعود، وأصحابه عنده، فقال: فیکم عبد

p: 165


1- Biharul Anwar, vol.36 p.233, 299, Awalim al-Uloom, vol. 15/3 p.101, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.2 p.262.
2- The surname of ibn Mass’ood.
3- Biharul Anwar, vol.36 p.233, 299, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.2 p.262.

الله بن مسعود؟ فأشاروا إلیه، قال له عبد الله: قد وجدته فما حاجتک؟ قال: إنی أرید أن أسألک عن شیء إن کنتَ سمعته من رسول الله فنبئنا به، أحدَّثکم نبیکم کم یکون بعده من خلیفه؟ قال: وما سألنی عن هذا أحد منذ قدمت العراق! نعم قال:

الخلفاء بعدی أثنا عشر خلیفه کعده نقباء بنی إسرائیل.

(4) Uthman bin Abu Shayba, Abu Ahmad, Yousuf bin Musa al-Qattan and Sufyan bin Wakee’ narrated from Jareer from al-Ash’ath bin Sawwar from Aamir ash-Shi’bi that his uncle Qayss bin Abd had said: “One day a nomad came when Abdullah bin Mass’ood was among his companions. The nomad asked: “Is Abdullah bin Mass’ood among you?” Bin Mass'ood said: “Here I am. What do you want?” The nomad said: “I want to ask you if you have heard the Prophet (S) talking about how many caliphs will be after him.” Bin Mass'ood said: “No one asked me about this since I had come from Iraq. Yes, he (the Prophet (S)) said:

“The caliphs are twelve like the number of the chieftains of the Israelites.”(1)

5 - وعن مسدد بن مستورد قال: حدثنی حماد بن زید، عن مجالد، عن مسروق قال: کنا جلوساً إلی ابن مسعود بعد المغرب وهو یعلّم القرآن، فسأله رجل فقال: یا أبا عبد الرحمن أسألتَ النبی کم یکون لهذه الأمه من خلیفه؟ فقال: ما سألنی عنها أحد منذ قدمت العراق، نعم وقال:

خُلفاؤکم أثنا عشر عدّه نقباء بنی إسرائیل.

(5) Musaddad bin Mustawrid narrated from Hammad bin Zayd from Mujalid that Massrooq had said: “While we were

p: 166


1- Biharul Anwar, vol.36 p.233, Awalim al-Uloom, vol.15/3 p.102, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.2 p.262.

sitting with ibn Mass'ood after the sunset and he was teaching us the Qur'an, a man asked him: “O Abu Abdurrahman, have you asked the Prophet (S) how many caliphs this umma will have?” Ibn Mass'ood said: “No one asked me about this since I had come from Iraq. Yes, he (the Prophet (S)) said:

“Your caliphs are twelve as the number of the chieftains of the Israelites.”(1)

The Tradition Of Anass Bin Malik

6 - ما رواه عبد السلام بن هاشم البزار قال: حدثنا عبد الله بن أبی أمیه مولی بنی مجاشع، عن یزید الرقاشی، عن أنس بن مالک قال: قال رسول الله:

لن یزال هذا الأمر قائماً إلی أثنی عشر قیّماً من قریش.

ثم ساق الحدیث إلی آخره.

(6) Abdus-Salam bin Hashim al-Bazzar narrated from Abdullah bin Abu Umayya, the freed slave of bani Mujashi’, from Yazeed ar-Raqashi from Anass bin Malik that the Prophet (S) had said:

“This matter (the religion) is still prevailing until twelve guardians of Quraysh (pass away).” Then he mentioned the rest of the tradition. (2)

The Tradition Of Jabir Bin Samra As-Sawwa’iy

7 - عمرو بن خالد بن فروخ الحرانی قال: حدثنا زهیر بن معاویه، قال: حدثنا زیاد بن خیثمه، عن الأسود بن سعید الهمدانی، عن جابر بن سمره قال: قال رسول الله:

لا تزالُ هذه الأمّه مستقیماً أمرُها ظاهرهً علی عدوها حتی یمضیَ أثنا عشر خلیفه کلهم من قریش.

فلما رجع إلی منْزله أتته وفودُ قریش فقالوا له: ثم یکون ماذا؟ قال: یکون الهرج.

وقال: حدثنا زهیر بن معاویه قال: حدثنا زیاد بن خیثمه، عن ابن جریج، عن الأسود بن سعید الهمدانی، عن جابر بن سمره قال: قال رسول الله و ذکر مثله.

(7)

p: 167


1- Biharul Anwar, vol.36 p.233, 299, Awalim al-Uloom, vol. 15/3 p.102, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.2 p.262.
2- Biharul Anwar, vol.36 p.281, Awalim al-Uloom, vol.15/3 p.136.

Amr bin Khalid bin Farrookh al-Harrani narrated from Zuhayr bin Mo’awiya from Ziyad bin Khaythama from al-Aswad bin Sa'eed al-Hamadani from Jabir bin Samra that the Prophet (S) had said:

“This umma will still prevail over its enemies until twelve caliphs, all of whom are from Quraysh, will pass away.” When the Prophet (S) went back home, some people of Quraysh came to him asking: “Then what will happen?” He said: “Then commotion will happen.”

The same was narrated by Zuhayr bin Mo’awiya from Ziyad bin Khaythama from ibn Jurayj from al-Aswad bin Sa'eed al-Hamadani from Jabir bin Samra.(1)

8 - عثمان بن أبی شیبه قال حدثنی جریر، عن حصین بن عبد الرحمن، عن جابر بن سمره قال: سمعت رسول الله یقول:

یقوم مِن بعدی اثنا عشر أمیراً.

قال: ثم تکلم بشیء لم أسمعه، فسألت القوم وسألت أبی وکان أقرب إلیه منی، فقال قال:

کلّهم من قریش.

(8) Uthman bin Abu Shayba narrated from Jareer from Hussayn bin Abdurrahman that Jabir bin Samra had said:

I heard the Prophet (S) saying: “After me twelve emirs will rule.” Then he said something that I could not understand. I asked some people and asked my father, who was nearer to the Prophet (S) than me. My father said that the Prophet (S) had said: “All of them are from Quraysh.”

9 - عثمان بن أبی شیبه قال: حدثنا حاتم بن إسماعیل، عن مهاجر بن مسمار، عن عامر بن سعد قال: کتبت مع غلامی نافع إلی جابر بن سمره: أخبرنی بشیء سمعته من رسول الله قال فکتب إلی: سمعت رسول

p: 168


1- Al-Khissal p.470-471, Biharul Anwar, vol.36 p.235, Awalim al-Uloom, vol.15/3 p.106.

الله یقول عشیه جمعه رجم الأسلمی:

لا یزال هذا الدین قائماً حتی تقوم الساعه أو یکون علی الناس اثنا عشر خلیفه کلهم من قریش.

وذکر الحدیث إلی آخره.

وعن عباد بن یعقوب قال: حدثنا حاتم بن إسماعیل بإسناده مثله. وعن محمد بن عبد الله بن عبد الحکم قال: حدثنا ابن أبی فدیک، عن ابن أبی - ذئب، عن مهاجر بن مسمار بإسناده مثله.

(9) Uthman bin Abu Shayba narrated from Hatam bin Issma’eel from Muhajir bin Missmar that Aamir bin Sa’d had said: I sent a letter with my servant Nafi’ to Jabir bin Samra asking him to tell me of something he had heard from the Prophet (S). He wrote to me: “I have heard the Prophet (S) saying on the eve of the Friday, in which al-Aslami has been stoned:

“This religion is still prevailing until the Day of Resurrection or until twelve caliphs, who are all from Quraysh, will rule over the people.”

The same was narrated by Abbad bin Ya'qoob from Hatam bin Issma’eel. Another one was narrated by Muhammad bin Abdullah bin al-Hakam from ibn Abu Fudayk from ibn Abu Thi’b from Muhajir bin Missmar.(1)

10 - وعن غندر عن شعبه قال: حدثنا أبو عوانه، عن عبد الملک بن عمیر، عن جابر بن سمره قال: سمعت رسول الله یقول:

لا یزال هذا الدین مستقیماً حتی یقوم اثنا عشر خلیفه.

ثم قال کلمه لم أفهمها، فسألت أبی فقال قال:

کلهم من قریش.

(10) Ghundur narrated from Shu’ba from Abu Owana from Abdul Melik bin Omayr from Jabir bin Samra that the Prophet (S) had said:

“This

p: 169


1- Sahih of Muslim, vol.3 p.1453, al-Khissal p.473, al-Omda p.420, Biharul Anwar, vol.36 p.239, Awalim al-Uloom, vol.15/3 p.113.

religion is still prevailing until twelve caliphs will have ruled.”

Then he said something that I could not understand. I asked my father and he said that the Prophet (S) had said: “All of them are from Quraysh.”

11 - وعن إبراهیم بن محمد بن مالک بن زید قال: حدثنا زیاد بن علاقه قال: حدثنا جابر بن سمره السوائی قال: کنت مع أبی عند رسول الله فقال:

یکون بعدی اثنا عشر أمیراً.

ثم أخفی صوته، فسألت أبی، فقال: قال:

کلهم من قریش.

(11) Ibraheem bin Malik bin Zayd narrated from Ziyad bin Olaqa that Jabir bin Samra as-Sawwa’iy had said: “Once I was with my father near the Prophet (S). He said:

“There will be twelve emirs after me.”

Then he lowered his voice and said:

“All of them are from Quraysh.”(1)

12 - وعن خلف بن الولید اللؤلؤی عن إسرائیل، عن سماک، قال: سمعت جابر بن سمره یقول: سمعت رسول الله قال: یقوم بعده - أو من بعده - اثنا عشر أمیراً.

ثم تکلم بکلمه لم أفهمها فسألت القوم ما قال؟ فقالوا: قال:

کلهم من قریش.

(12) Khalaf bin al-Waleed al-Lu’lu’iy narrated from Sammak that Jabir bin Samra had said:

“I heard the Prophet (S) saying that there would be twelve emirs after him. Then he said something that I could not understand. I asked some people what he had said. They told me that he had said: “All of them are from Quraysh.”(2)

13 - ومن حدیث خلف بن هشام البزار قال: حدثنا حماد بن زید، عن مجالد بن سعید، عن الشعبی، عن جابر بن سمره السوائی قال: خطب بنا رسول

p: 170


1- Awalim al-Uloom, vol.15/3 p.107.
2- Al-Mo’jam al-Kabeer, vol.2 p.248, Biharul Anwar, vol.36 p.241, Awalim al-Uloom, vol.15/3 p.116.

الله بعرفه فقال:

لا یزال هذا الدین قویاً عزیزاً ظاهراً علی مَن ناواه لا یضرّه مَن فارقه أو خالفه حتی یملک اثنا عشر.

قال: وتکلم الناس فلم أفهم، فقلت لأبی: یا أبت أرأیت قول رسول الله “کلهم “ما هو؟ قال:

کلهم من قریش.

(13) Khalaf bin Hisham al-Bazzar narrated from Hammad bin Zayd from Mujalid bin Sa'eed from ash-Shi’bi that Jabir bin Samra as-Sawwa’iy had said: “The Prophet (S) made a speech in Arafa(1) and said:

“This religion will still be strong and prevailing over its opponents. It will not be harmed by the apostates or the opponents until twelve (emirs) will have ruled.”

The people began to talk and I could not understand what the Prophet (S) had said. I asked my father: “O father, the Prophet (S) said: all of them…what then?” My father said:

“He said: all of them are from Quraysh.”(2)

13- ومن حدیث النفیلی الحرانی قال حدثنا زهیر بن معاویه قال حدثنا زیاد بن خیثمه قال: حدثنا الأسود بن سعید الهمدانی عن جابر بن سمره قال: قال رسول الله:

لا تزال هذه الأمه مستقیماً أمرُها ظاهره علی عدوها حتی یمضی اثنا عشر خلیفه، کلهم من قریش.

فلما رجع إلی منْزله أتته وفودُ قریش فقالوا له: ثم یکون ماذا؟ قال: یکون الهرج.

(14) An-Nufayly al-Harrani narrated from Zuhayr bin Mo’awiya from Ziyad bin Khaythama from al-Aswad bin Sa'eed al-Hamadani from Jabir bin Samra that the Prophet (S) had said:

“This umma will still be strong and prevailing over its enemies until twelve caliphs, who all are from Quraysh, will have passed away.”

When he went back home,

p: 171


1- A place near Mecca.
2- Awalim al-Uloom, vol.15/3 p.116.

some people of Quraysh came to him asking: “And then what will happen?” He said: “Commotion will happen then.”(1)

15 - ومن حدیث علی بن الجعد قال: حدثنا زهیر، عن زیاد بن علاقه، وسماک وحصین کلهم، عن جابر بن سمره أن رسول الله قال:

یکون بعدی اثنا عشر أمیراً.

غیرَ أن حصین قال: اثنا عشر خلیفه، ثم تکلم بشیء لم أفهمه - وقال بعضهم فی حدیثه: فسألت أبی. وقال بعضهم: فسألت القومَ، فقالوا: قال:

کلّهم من قریش.

(15) Ali bin al-Ja’d narrated from Zuhayr from Ziyad bin Olaqa, Sammak and Hussayn and all from Jabir bin Samra that the Prophet (S) had said:

“There will be twelve emirs after me.” But Hussayn said: “There will be twelve caliphs…” Then the Prophet (S) said something that I could not understand. I asked some people and asked my father. He said that the Prophet (S) had said: “All of them are from Quraysh.”(2)

16 - وعن عمرو بن خالد الحرانی قال: حدثنا زهیر بن معاویه، قال: حدثنا زیاد بن خیثمه، عن الأسود بن سعید الهمدانی، عن جابر بن سمره قال: قال رسول الله:

لا تزال هذه الأمه مستقیماً أمرُها ظاهرهً علی عدوها حتی یمضی منها اثنا عشر خلیفه.

(16) Amr bin Khalid al-Harrani narrated from Zuhayr bin Mo’awiya from Ziyad bin Khaythama from al-Aswad bin Sa'eed al-Hamadani from Jabir bin Samra that the Prophet (S) had said:

“This umma will still be strong and prevailing over its enemy until twelve caliphs will have passed away.”

17 - ومن حدیث معمر بن سلیمان قال: سمعت إسماعیل بن أبی خالد، یروی عن مجالد، عن

p: 172


1- Awalim al-Uloom, vol.15/3 p.106.
2- Awalim al-Uloom, vol.15/3 p.107.

الشعبی، عن جابر بن سمره عن النبی قال:

لا یزال هذا لدین ظاهراً لا یضره مَن ناواه حتی یمضی اثنا عشر خلیفه.

ثم قال کلمه لم أفهمها، فقلت لأبی: ما قال؟ قال: قال:

کلهم من قریش.

(17) Ma’mar bin Sulayman narrated from Issma’eel bin Abu Khalid from Mujalid from ash-Shi’bi from Jabir bin Samra that the Prophet (S) had said:

“This religion will still be strong and prevailing without being harmed by its opponents until twelve caliphs will have passed away.”

Then the Prophet (S) said something that I could not understand. I asked my father what the Prophet (S) had said. My father said that the Prophet (S) had said: “All of them are from Quraysh.”(1)

18 - وعن یزید بن سنان وعثمان بن أبی شیبه قالا: حدثنا موسی بن إسماعیل، قال: حدثنا حماد بن سلمه، عن سماک بن حرب، عن جابر بن سمره قال: سمعت النبی یقول:

لا یزال هذا الإسلام عزیزاً إلی اثنی عشر خلیفه.

ثم قال کلمه لم أفهمها، فقلت لأبی: ما قال؟ فقال: قال:

کلهم من قریش.

(18) Yazeed bin Sinan and Uthman bin Abu Shayba narrated from Musa bin Issma’eel from Hammad bin Salama from Sammak bin Harb that Jabir bin Samra had said: I heard the Prophet (S) saying:

“Islam will still be strong until twelve caliphs (pass away).”

Then he said something that I could not understand. I asked my father what the Prophet (S) had said. He said to me: “He said:

All of them are from Quraysh.”(2)

19 - ومن حدیث یزید بن سنان قال: حدثنا أبو الربیع الزهرانی قال: حدثنا حماد بن

p: 173


1- Ahmad’s Musnad, vol.5 p.87, 88, 90, 96, 97.
2- Biharul Anwar, vol.36 p.266, Awalim al-Uloom, vol. 15/3 p.266.

زید، قال: حدثنا مجالد بن سعید، عن الشعبی، عن جابر بن سمره قال: خطب بنا رسول الله فسمعته یقول:

لا یزال هذا الأمر عزیزاً منیعاً ظاهراً علی مَن ناواه حتی یملک اثنا عشر کلهم...

- ثم لغط القوم وتکلموا، فلم أفهم قوله بعد “کلهم "، فقلت لأبی یا أبتاه ما قال بعد “کلهم “؟ قال: قال:

کلهم من قریش.

(19) Yazeed bin Sinan narrated from Abur-Rabee’ az-Zahrani from Hammad bin Zayd from Mujalid bin Sa'eed from ash-Shi’bi that Jabir bin Samra had said: Once the Prophet (S) made a speech before us and I heard him saying:

“This matter (the religion) will remain strong and prevailing over its opponents until twelve (caliphs) will have ruled. All of them…”

Then people began talking and I could not understand what the Prophet (S) had said after “all of them”. I asked my father what the Prophet (S) had said after that and he told me that he had said: “All of them are from Quraysh.”(1)

20 - ومن حدیث یزید بن سنان قال: حدثنا عبد الحمید بن موسی قال: حدثنا عبید الله بن عمرو، عن عبد الملک بن عمیر، عن جابر بن سمره قال: دخلت مع أبی علی النبی فسمعته یقول:

لن تزال الأمه علی هذا متمسکین حتی یقوم اثنا عشر أمیراً أواثنا عشر خلیفه.

قال: وخافت بکلمه وکان أبی أدنی منی، فلما خرجت قلت: ما الذی خافت به؟ قال: قال:

کلهم من قریش.

(20) Yazeed bin Sinan narrated from Abdul-Hameed bin Musa from Obaydillah bin Umar from Abdul-Melik bin Omayr that Jabir bin Samra had said: My father and I

p: 174


1- Ahmad’s Musnad, vol.5 p.99.

went to the Prophet (S). I heard him saying:

“This umma will still keep to this (religion) until twelve emirs (or twelve caliphs) will have ruled.”

Then he lowered his voice and I could not understand what he had said after that. My father was nearer to him than me. When we went out, I asked my father what the Prophet (S) had said after that. He told me that the Prophet (S) had said:

“All of them are from Quraysh.”(1)

21 - ومن حدیث یزید بن سنان قال: حدثنا الحسن بن عمر بن شقیق قال: حدثنا جریر بن عبد الحمید، عن حصین بن عبد الرحمن، عن جابر بن سمره قال: سمعت رسول الله یقول:

یقوم فی أمّتی بعدی اثنا عشر أمیراً.

قال: ثم تکلم بشیء لم أسمعه، قال: فسألت القوم وسألت أبی وکان أقرب منی، فقال: قال:

کلهم من قریش.

(21) Yazeed bin Sinan narrated from al-Hasan bin Umar bin Shaqeeq from Jareer bin Abdul-Hameed from Hussayn bin Abdurrahman that Jabir Bin Samra had said: I heard the Prophet (S) saying:

“After me, there will be twelve emirs ruling my umma.”

Then he said something that I could not hear. I asked some people and asked my father, who was nearer to the Prophet (S) than me. My father said that the Prophet (S) had said:

“All of them are from Quraysh.”(2)

22 - وعن ابن أبی فدیک، قال: حدثنی ابن أبی ذئب، عن مهاجر بن مسمار، عن عامر بن سعد أنه أرسل إلی ابن سمره حدثنا ما سمعت من رسول الله ؟ قال: سمعت رسول الله یقول:

لا یزال

p: 175


1- Biharul Anwar, vol.36 p.230, Awalim al-Uloom, vol.15/3 p.95.
2- Biharul Anwar, vol.36 p.236, Awalim al-Uloom, vol. 15/3 p.107.

هذا الدین قائماً حتی یکون اثنا عشر خلیفه من قریش.

وساق الحدیث إلی آخره.

(22) Ibn Abu Fudayk narrated from ibn Abu Thi’b from Muhajir bin Missmar that Aamir bin Sa'eed had sent a letter to Jabir bin Samra asking to tell him of what he had heard from the Prophet (S). Jabir bin Samra said: I have heard the Prophet (S) saying:

“This religion will remain firm until there will be twelve caliphs from Quraysh.”

And he mentioned the rest of the tradition.(1)

The Tradition Of Abu Juhayfa

23 - وعن عثمان بن أبی شیبه قال: حدثنا سهل بن حماد أبو عتاب الدلال قال: حدثنا یونس بن أبی یعفور قال: حدثنا عون بن أبی جحیفه، عن أبیه قال: کنت عند رسول الله وهو یخطب وعمّی جالس بین یدیه، فقال رسول الله:

لا یزال أمرُ أمّتی صالحاً حتی یمضی اثنا عشر خلیفه کلهم من قریش.

(23) Uthman bin Abu Shayba narrated from Sahl bin Hammad Abu Attaab ad-Dallal from Younus bin Abu Ya’foor from Abu Juhayfa that his father had said: Once I was with the Prophet (S) while he was making a speech. My uncle was sitting near the Prophet (S). The Prophet (S) said:

“The religion of my umma will remain firm until twelve caliphs, who all are from Quraysh, will have passed away.”(2)

The Tradition Of Samra Bin Jundub

(24) Abdul Wahab bin Abdul Majeed narrated tradition from Dawood from his father from ash-Shi'bi from Samra bin Jundub from the Prophet (S). (The same tradition narrated by Anass bin Malik that we have mentioned at the beginning of this chapter; tradition no.6).

The Tradition Narrated By Abdullah Bin Amr Bin Al-Aass

25 - ومن حدیث سوید

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1- Biharul Anwar, vol.36 p.297, Awalim al-Uloom, vol.15/3 p.150.
2- Biharul Anwar, vol.36 p.299, Awalim al-Uloom, vol.15/3 p.152.

بن سعید قال: حدثنا معتمر بن سلیمان، عن هشام، عن ابن سیرین، عن أبی الخیر، عن عبد الله بن عمرو:

لا جرمَ مکتوب فی کتاب الله ، اثنا عشر یملکون الناس.

(25) Suwayd bin Sa’eed narrated from Mu’tamir bin Sulayman from Hisham from ibn Seereen from Abul Khayr from Abdullah bin Amr:

“There is no doubt that it has been mentioned in the Book of Allah that twelve (caliphs) will rule over people.”

26 - محمد بن عثمان الدهنی قال: حدثنا ابن أبی خیثمه، قال: حدثنا یحیی بن معین، قال: حدثنا عبد الله بن صالح، قال: حدثنا اللیث بن سعد، عن خالد بن یزید، عن سعید بن أبی هلال، عن ربیعه بن سیف، قال: کنا عند شفیّ الأصبحی فقال: سمعت عبد الله بن عمرو یقول: سمعت رسول الله یقول:

یکون خلفی اثنا عشر خلیفه.

(26) Muhammad bin Uthman ad-Duhni narrated from ibn Abu Khaythama from Yahya bin Mo’een from Abdullah bin Salih from al-Layth bin Sa’d from Khalid bin Yazeed from Sa'eed bin Abu Hilal that Rabee’a bin Sayf had said:

“We were with Shufiy al-Asbahi when he said that he had heard Abdullah bin Amr saying: “I heard the Prophet (S) saying: “There will be twelve caliphs after me.”(1)

27 - وعن ابن أبی خیثمه قال: حدثنا عفان، ویحیی بن إسحاق السیلحینی، قالا: حدثنا حماد بن سلمه، قال: حدثنا عبد الله بن عثمان، عن أبی الطفیل، قال: قال عبد الله بن عمرو:

یا أبا الطفیل اعدد اثنی عشر من بنی کعب بن لؤی ثم یکون النقف والنقاف.

والروایات فی هذا المعنی من طرق العامه کثیره تدل علی أن

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1- Al-Ghayba by at-Toossi p. 130, I’lam al-Wara p.365, Biharul Anwar, vol.36 p.237, 300, 371, Ghayatul Maram p.201.

رسول الله یذکر الإثنی عشر وأنهم خلفاؤه.

(27) Ibn Abu Khaythama narrated from Affan and Yahya bin Iss’haq as-Saylaheeni from Hammad bin Salama from Abdullah bin Uthman from Abut-Tufayl that Abdullah bin Amr had said to him:

“O Abut-Tufayl, count twelve ones from bani Ka’b bin Lu’ay and then fighting and killing occur.”(1)

The traditions narrated by the Sunni concerning this subject are so many. They confirm that the Prophet (S) has mentioned twelve men to be the caliphs after him.

Chapter 7: Doubting any of the twelve imams

1 - حدثنا أحمد بن نصر بن هوذه الباهلی، قال: حدثنا إبراهیم بن إسحاق النهاوندی بنهاوند سنه ثلاث وسبعین ومائتین قال: حدثنا عبد الله بن حماد الأنصاری سنه تسع وعشرین ومائتین قال: حدثنا یحیی بن عبد الله قال: قال لی أبو عبد الله جعفر بن محمد:

یا یحیی بن عبد الله، مَن بات لیله لا یعرف فیها إمامَه مات میته جاهلیه.

(1) Ahmad bin Nasr bin Hawtha al-Bahili narrated from Ibraheem bin Iss’haq an-Nahawandi from Abdullah bin Hammad al-Ansari that Yahya bin Abdullah had said: Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) said to me:

“O Yahya bin Abdullah, he, who spent a night without knowing his imam, will die as an unbeliever.”(2)

2 - حدثنا أبو العباس أحمد بن محمد بن سعید بن عقده قال: حدثنا محمد بن المفضل بن إبراهیم الأشعری وسعدان بن إسحاق بن سعید وأحمد بن الحسین بن عبد الملک ومحمد بن أحمد بن الحسن القطوانی قالوا جمیعاً: حدثنا الحسن بن محبوب الزراد، عن علی بن رئاب، عن محمد بن مسلم الثقفی قال: سمعت أبا جعفر محمد بن علی الباقر

p: 178


1- Al-Ghayba by at-Toossi p.131, al-Fa’iq by az-Zamakhshari, vol.4 p.21, Biharul Anwar, vol.36 p.237, Ithbat al-Hudat, vol.1 p.546, Awalim al-Uloom, vol.15/3 p.109.
2- Biharul Anwar, vol.23 p.78.

یقول:

کلّ مَن دان الله بعباده یجهد فیها نفسه ولا إمامَ له من الله تعالی فسعیُه غیر مقبول وهو ضالٌّ متحیر، والله شانئٌ لأعماله، ومثَلُه کمثَل شاهٍ من الأنعام ضلّت عن راعیها أو قطیعها، فتاهت ذاهبه وجائیه، وحارث یومها، فلما جنّها اللیل بصرت بقطیع غنم مع راعیها فحنّت إلیها واغترّت بها، فباتت معها فی ربضتها.

(2) Abul Abbas Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from al-Mufadhdhal bin Ibraheem al-Ash’ary, Sa’dan bin Iss’haq bin Sa'eed, Ahmad bin al-Husayn bin Abdul Melik and Muhammad bin Ahmad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob az-Zarrad from Ali bin Ri’ab that Muhammad bin Muslim ath-Thaqafi had said: I have heard Abu Ja'far Muhammad bin Ali al-Baqir (as) saying:

“Whoever tries his best in worshipping Allah without following an imam inspired by Allah, his worshipping will not be accepted (by Allah) and he is astray and confused besides that Allah hates his deeds. His example is like a sheep that has lost the shepherd or the flock. It goes and comes astray. It becomes confused at day and when night comes, it sees a flock with a shepherd. It is deceived to spend the night with them in their fold.

فلما أصبحت وساق الراعی قطیعه أنکرت راعیها وقطیعها، فهجمت متحیره تطلب راعیَها وقطیعها فبصرت بسرح غنم آخر مع راعیها فحنت إلیها واغترت بها، فصاح بها راعی القطیع: أیّتها الشاه الضالّه المتحیره الحقی براعیک وقطیعک فإنّک تائهه متحیره قد ضللت عن راعیک وقطیعک، فهجمت ذعره متحیره تائهه لا راعیَ لها یرشدها إلی مرعاها أو یردّها إلی

p: 179

مربضها، فبینما هی کذلک إذا اغتنم الذئب ضیعتها فأکلها.

When morning comes and the shepherd drives his flock, it denies the shepherd and the flock and goes confusedly looking for its flock and shepherd. Then it sees another flock with a shepherd. It is deceived to join them. The shepherd cries: “O you lost sheep, go to join your shepherd and flock. You are astray and confused. You have lost your shepherd and flock.” Then it hastens confusedly without a shepherd guiding it to its pasture or to its fold. While it is so, a wolf seizes the opportunity and eats it.

وهکذا واللهِ یا ابن مسلم! مَن أصبح مِن هذه الأمه لا إمام له من الله أصبح تائهاً متحیراً ضالاً، إن مات علی هذه الحال مات میتهَ کفر ونفاق. واعلم یا محمدُ أنّ أئمه الحق وأتباعهم هم الذین علی دین الله، وإن أئمه الجور لمعزولون عن دین الله وعن الحق، فقد ضلوا وأضلوا. فأعمالُهم التی یعملونها کرمادٍ اشتدّت به الریح فی یوم عاصف لا یقدرون مما کسبوا علی شیء وذلک هو الضلال البعید.

O bin Muslim, by Allah it is the same with you. Whoever of this umma becomes without an imam, definitely will be confused, astray and deviant. If he remains so, he will die as an unbeliever and polytheist. O Muhammad bin Muslim, know that the real imams and their followers are on the true religion of Allah and the imams of injustice and oppression are away from the religion of Allah and away from the truth. They go

p: 180

astray and lead people astray. Their actions are (like ashes on which the wind blows hard on a stormy day; they shall not have power over any thing out of what they have earned; this is the great error).”(1)

The same was narrated by Ali bin Ahmad from Obaydillah bin Musa from Muhammad bin Ahmad al-Qalanisi from Issma’eel bin Mihran from Ahmad bin Muhammad from Abdullah bin Bukayr and Jameel bin Darraj from Muhammad bin Muslim from Imam Abu Ja'far as-Sadiq (as).(2)

3 - وبالإسناد الأول عن ابن محبوب، عن أبی أیوب الخزاز، عن محمد بن مسلم عن أبی جعفر قال: قلت له: أرأیتَ مَن جحد إماماً منکم ما حاله؟ فقال:

مَن جحد إماماً من الله وبرئ منه ومِن دینه فهو کافر مرتدٌّ عن الإسلام، لأنّ الإمام من الله ودینه من دین الله، ومَن برئ من دین الله فدَمُه مباح فی تلک الحال إلاّ أن یرجع أو یتوب إلی الله تعالی ممّا قال.

(3) Ibn Mahboob narrated from Abu Ayyoob al-Khazzaz that Muhammad bin Muslim had said: I asked Abu Ja'far as-Sadiq (as): What about one, who denies an imam of you? He said:

“He, who denies an imam appointed by Allah and exempt himself from him and his faith, is apostate and unbeliever because the imam is appointed by Allah and his religion is the religion of Allah; therefore whoever denies the religion of Allah, is to be killed except if he turns to Allah in repentance of what he has said or done.”(3)

4 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا

p: 181


1- Biharul Anwar, vol.23 p.86
2- Biharul Anwar, vol.23 p.87.
3- Biharul Anwar, vol.23 p.89.

یحیی بن زکریا بن شیبان سنه ثلاث وسبعین ومائتین قال: حدثنا علی بن سیف بن عمیره، قال: حدثنا أبان بن عثمان، عن حمران بن أعین قال: سألت أبا عبد الله عن الأئمه، فقال:

مَن أنکر واحداً من الأحیاء فقد أنکر الأموات.

(4) Ahmad bin Muhammad bin Sa'eed narrated from Yahya bin Zakariyya bin Shayban from Ali bin Sayf bin Omayra from Abban bin Uthman that Hamran bin A’yun had said: I asked Abu Abdullah as-Sadiq (as) about the imams and he said:

“He, who denies one of the alive imams, has denied the dead (imams).”(1)

5 - حدثنا محمد بن یعقوب، عن الحسین بن محمد، عن المعلی، عن ابن جمهور عن صفوان، عن ابن مسکان قال: سألت أبا عبد الله عن الأئمه، فقال:

مَن أنکر واحداً من الأحیاء فقد أنکر الأموات.

(5) Muhammad bin Ya'qoob narrated from al-Husayn bin Muhammad from al-Mu’alla from ibn Jumhoor from Safwan that ibn Miskan had said: I asked Abu Abdullah as-Sadiq (as) about the imams and he said:

“Whoever denies one of the alive imams, has denied the dead ones.”(2)

6 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا علی بن الحسن من کتابه قال: حدثنا العباس بن عامر، عن عبد الملک بن عتبه، عن معاویه بن وهب قال: سمعت أبا عبد الله یقول: قال رسول الله:

مَن مات لا یعرف إمامَه مات میته جاهلیّه.

(6) Ahmad bin Muhammad bin Sa'eed narrated from Ali bin al-Hasan from al-Abbas bin Aamir from Abdul Melik bin Otba that Mo’awiya bin Wahab had said: I have heard Abu Abdullah as-Sadiq (as) saying: “The

p: 182


1- Biharul Anwar, vol.23 p.96.
2- Biharul Anwar, vol.23 p.95.

Prophet (S) has said:

“Whoever dies without knowing his imam, dies as an unbeliever.”

7 - حدثنا محمد بن یعقوب قال: حدثنی عده من أصحابنا، عن أحمد بن محمد، عن ابن أبی نصر، عن أبی الحسن فی قوله تعالی

فَإِنْ لَمْ یَسْتَجِیبُوا لَکَ فَاعْلَمْ أَنَّمَا یَتَّبِعُونَ أَهْوَاءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَیْرِ هُدًی مِنَ اللَّهِ ۚ إِنَّ اللَّهَ لَا یَهْدِی الْقَوْمَ الظَّالِمِینَ 

قال:

یعنی مَن اتخَذ دینه رأیَه بغیر إمامٍ من أئمه الهدی.

(7) Muhammad bin Ya'qoob narrated from some of his companions from Ahmad bin Muhammad from ibn Abu Nasr that Imam Abul Hasan (ar-Redha)(1) had said when talking about the Qur’anic verse, “…And who is more erring than he who follows his low desires without any guidance from Allah?”(2)

“It means one, who depends upon his own opinion in the affairs of religion without following an imam of the imams of guidance.”(3)

8 - حدثنا محمد بن یعقوب قال: حدثنا محمد بن یحیی، عن محمد بن الحسین، عن محمد بن سنان، عن بعض رجاله، عن أبی عبد الله قال:

مَن أشرک مع إمام إمامتُه من عند الله مَن لیست إمامته من الله کان مشرکاً.

(8) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Muhammad bin al-Husayn from Muhammad bin Sinan from some of his companions that Abu Abdullah as-Sadiq (as) had said:

“He, who joins to an imam, whose imamate is from Allah, another imam, whose imamate is not from Allah, is a polytheist.”(4)

9 - حدثنا محمد بن یعقوب، عن محمد بن یحیی، عن أحمد بن محمد، عن محمد بن إسماعیل، عن منصور بن

p: 183


1- He is the eighth imam of the Shia.
2- Qur'an, 28:50.
3- Biharul Anwar, vol.23 p.78.
4- Biharul Anwar, vol.23 p.78.

یونس، عن محمد بن مسلم قال: قلت لأبی عبد الله: رجل قال لی: إعرف الآخرَ من الأئمه ولا یضرک ألاّ تعرف الأول، (قال) فقال:

لعنَ الله هذا، فإنی أبغضُه ولا أعرفه، وهل عُرف الآخرُ إلاّ بالأول.

(9) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Issma’eel from Mansoor bin Younus that Muhammad bin Muslim had said: I said to Abu Abdullah as-Sadiq (as) that someone had said to me: “Know the last one of the imams and it does not harm you if you have not known the first one of them.” Imam as-Sadiq (as) said:

“May Allah damn him! I hate him although I do not know him. Has the last one of them been known except by knowing the first one?”(1)

10 - حدثنا محمد بن یعقوب قال: حدثنا عده من أصحابنا، عن أحمد بن محمد، عن الحسین بن سعید، عن أبی وهب، عن محمد بن مصنور قال: سألته - یعنی أبا عبد الله - عن قول الله

وَإِذَا فَعَلُوا فَاحِشَهً قَالُوا وَجَدْنَا عَلَیْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ اللَّهَ لَا یَأْمُرُ بِالْفَحْشَاءِ ۖ أَتَقُولُونَ عَلَی اللَّهِ مَا لَا تَعْلَمُونَ 

(قال) فقال:

هل رأیتَ أحداً زعم أنّ الله أمره بالزنا وشربِ الخمر أو شیء من هذه المحارم؟

فقلت: لا. قال:

فما هذه الفاحشهُ التی یدّعون أن الله أمرهم بها؟

قلت: الله أعلم وولیه، قال:

فإن هذا فی أولیاء أئمّه الجور ادّعوا أنّ الله أمرَهم بالائتمام بقومٍ لم یأمرهم الله بالائتمام بهم، فردّ اللهُ ذلک علیهم وأخبر أنهم قد قالوا علیه الکذبَ وسمّی ذلک منهم فاحشه.

(10) Muhammad bin Ya'qoob

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1- Biharul Anwar, vol.23 p.98.

narrated from some of his companions from Ahmad bin Muhammad from al-Husayn bin Sa'eed from Abu Wahab that Muhammad bin Mansoor had said: I asked Abu Abdullah as-Sadiq (as) about the saying of Allah, “And when they commit an indecency they say: We found our fathers doing this, and Allah has enjoined it on us. Say: Surely Allah does not enjoin indecency; do you say against Allah what you do not know?”(1) and he said:

“Have you seen anyone claiming that Allah has ordered him to commit adultery, to drink wine or to do any other sin?”

I said: “No, I have not.”

He said: “Then what is this indecency that they claim that Allah has ordered them to do?”

I said: “Allah and His guardian are more aware!”

He said: “This is among the followers of the imams of injustice and oppression. They claim that Allah has ordered them to follow some people, whom Allah has never ordered them to follow. So Allah has denied their saying and has informed them that they have fabricated lies; therefore He has called that as indecency.”(2)

11 - حدثنا محمد بن یعقوب قال: حدثنا عده من أصحابنا، عن أحمد بن محمد، عن الحسین بن سعید، عن أبی وهب، عن محمد بن منصور قال: سألت عبداً صالحاً سلام الله علیه عن قول الله:

قُلْ إِنَّمَا حَرَّمَ رَبِّیَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْیَ بِغَیْرِ الْحَقِّ وَأَنْ تُشْرِکُوا بِاللَّهِ مَا لَمْ یُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَی اللَّهِ مَا لَا تَعْلَمُونَ 

(قال) فقال:

إنّ القرآن له ظاهرٌ وباطن، فجمیعُ ما حرّم

p: 185


1- Qur'an, 7:28.
2- Biharul Anwar, vol.24 p.189.

الله فی القرآن فهو حرام علی ظاهره کما هو فی الظاهر، والباطن من ذلک أئمّه الجور. وجمیع ما أحل الله تعالی فی الکتاب فهو حلال وهو الظاهر، والباطن من ذلک أئمه الحق.

(11) Muhammad bin Ya'qoob narrated from some of his companions from Ahmad bin Muhammad from al-Husayn bin Sa'eed from Abu Wahab that Muhammad bin Mansoor had said: “I have asked a virtuous slave(1) (of Allah), peace be upon him, about the saying of Allah, “My Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed,”(2) and he said:

“The Qur'an has apparent meanings and hidden meanings. All of those that Allah has prohibited in the Qur'an are impermissible as they have been mentioned apparently whereas the hidden thing in that is the imams of injustice and all of those that Allah has permitted are permissible as they are apparent whereas the hidden thing among them is the imams of guidance.”(3)

12 - حدثنا محمد بن یعقوب، عن محمد بن یحیی، عن أحمد بن محمد بن عیسی، عن ابن محبوب عن عمرو بن ثابت، عن جابر قال: سألت أبا جعفر عن قول الله

وَمِنَ النَّاسِ مَنْ یَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا یُحِبُّونَهُمْ کَحُبِّ اللَّهِ ۖ وَالَّذِینَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ ۗ وَلَوْ یَرَی الَّذِینَ ظَلَمُوا إِذْ یَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّهَ لِلَّهِ جَمِیعًا وَأَنَّ اللَّهَ شَدِیدُ الْعَذَابِ 

قال:

هُم واللهِ أولیاءُ فلان وفلان؛ اتّخذوهم أئمّه دون الإمامِ الذی جعله الله للناس إماماً، ولذلک قال

وَمِنَ النَّاسِ مَنْ یَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا یُحِبُّونَهُمْ کَحُبِّ اللَّهِ ۖ وَالَّذِینَ آمَنُوا

p: 186


1- He means Imam Musa bin Ja'far al-Kadhim (as).
2- Qur'an, 7:33.
3- Biharul Anwar, vol.24 p.189.

أَشَدُّ حُبًّا لِلَّهِ ۗ وَلَوْ یَرَی الَّذِینَ ظَلَمُوا إِذْ یَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّهَ لِلَّهِ جَمِیعًا وَأَنَّ اللَّهَ شَدِیدُ الْعَذَابِ 

إِذْ تَبَرَّأَ الَّذِینَ اتُّبِعُوا مِنَ الَّذِینَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ 

وَقَالَ الَّذِینَ اتَّبَعُوا لَوْ أَنَّ لَنَا کَرَّهً فَنَتَبَرَّأَ مِنْهُمْ کَمَا تَبَرَّءُوا مِنَّا ۗ کَذَٰلِکَ یُرِیهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَیْهِمْ ۖ وَمَا هُمْ بِخَارِجِینَ مِنَ النَّارِ 

ثم قال أبو جعفر:

هُم واللهِ یا جابر أئمّه الظلم وأشیاعُهم.

(12) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad bin Eessa from ibn Mahboob from Amr bin Thabit that Jabir had said: I asked Abu Ja'far as-Sadiq (as) about (the meaning of) the Qur’anic verse, “And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah.”(1) He said:

By Allah they are the followers of so and so. They have taken them as their imams instead of the imam, whom Allah has determined for people. Therefore Allah has said, “…that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil). When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder. And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire.”(2) O Jabir,

p: 187


1- Qur'an, 2:165.
2- Qur'an, 2:165-167.

by Allah it is the imams of injustice and their followers.(1)

13 - وبه عن ابن محبوب، عن هشام بن سالم، عن حبیب السجستانی، عن أبی جعفر قال: قال الله:

لأعذّبنَّ کلّ رعیه فی الإسلام دانت بولایه کلّ إمام جائر لیس من الله وإن کانت الرعیهُ فی أعمالها برهً تقیه، ولأعفُونَّ عن کلّ رعیه فی الإسلام دانت بولایه کلّ إمام عادل من الله وإن کانت الرعیه فی أعمالها ظالمهً مسیئه.

(13) Ibn Mahboob narrated from Hisham bin Salim from Habeeb as-Sajistani that Imam Abu Ja'far as-Sadiq (as) had said: Allah the Almighty has said:

I will torture every group of Muslims that has believed in the guardianship of every imam of injustice even those Muslims are pious and God-fearing and I will forgive every group of Muslims that has believed in the guardianship of every just imam, whose imamate has been determined by Allah, even if these Muslims are guilty and sinful.”(2)

14 - وبه عن ابن محبوب، عن عبد العزیز العبدی، عن عبد الله بن أبی یعفور قال: قلت لأبی عبد الله:

إنی أخالطُ الناس فیکثر عجبی من أقوام لا یتولّونکم ویتولّون فلاناً وفلاناً، لهم أمانه وصدق ووفاء، وأقوام یتولّونکم لیس لهم تلک الأمانه ولا الوفاء ولا الصدق؟ قال: فاستوی أبو عبد الله جالساً وأقبل علیَّ کالمغضِب ثم قال:

لا دینَ لمن دان بولایه إمامٍ جائر لیس من الله، ولا عتبَ علی مَن دان بولایه إمام عادل من الله.

قلت: لا دین لأولئک، ولا عتب علی هؤلاء؟

قال: نعم لا دین لأولئک، ولا عتب علی هؤلاء.

(14) Ibn Mahboob narrated from Abdul Aziz al-Abdi that Abdullah bin

p: 188


1- Biharul Anwar, vol.23 p.359.
2- Biharul Anwar, vol.27 p.193.

Abu Ya’foor had said:

I said to Abu Abdullah as-Sadiq (as): “I mix with people so much. I wonder at some people, who are truthful, trusted and faithful but they do not believe in your guardianship and I wonder at others, who believe in your guardianship but they are neither truthful nor trusted.”

He straightened his sitting, looked at me angrily and said: “There is no faith for whoever believes in the guardianship of an unjust imam, who has not been appointed by Allah, and no blame on whoever believes in the guardianship of a just imam, whose imamate has been determined by Allah.”

I said: “No faith for those and no blame on these?!”

He said: “Yes, no faith for those and no blame on these.

ثم قال: أما تسمع لقول الله

اللَّهُ وَلِیُّ الَّذِینَ آمَنُوا یُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَی النُّورِ ۖ وَالَّذِینَ کَفَرُوا أَوْلِیَاؤُهُمُ الطَّاغُوتُ یُخْرِجُونَهُمْ مِنَ النُّورِ إِلَی الظُّلُمَاتِ ۗ أُولَٰئِکَ أَصْحَابُ النَّارِ ۖ هُمْ فِیهَا خَالِدُونَ 

یعنی مِن ظلمات الذنوب إلی نور التوبه والمغفره لولایتهم کلّ إمام عادل من الله. ثم قال

اللَّهُ وَلِیُّ الَّذِینَ آمَنُوا یُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَی النُّورِ ۖ وَالَّذِینَ کَفَرُوا أَوْلِیَاؤُهُمُ الطَّاغُوتُ یُخْرِجُونَهُمْ مِنَ النُّورِ إِلَی الظُّلُمَاتِ ۗ أُولَٰئِکَ أَصْحَابُ النَّارِ ۖ هُمْ فِیهَا خَالِدُونَ 

فأیُّ نور یکون للکافر فیخرج منه؟ إنما عنیَ بهذا أنهم کانوا علی نور الإسلام، فلمّا تولّوا کل إمام جائر لیس من الله خرجوا بولایتهم إیاهم من نور الإسلام إلی ظلمات الکفر، فأوجب الله لهم النارَ مع الکفار، فقال

اللَّهُ وَلِیُّ الَّذِینَ آمَنُوا یُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَی النُّورِ ۖ وَالَّذِینَ کَفَرُوا أَوْلِیَاؤُهُمُ الطَّاغُوتُ یُخْرِجُونَهُمْ مِنَ

p: 189

النُّورِ إِلَی الظُّلُمَاتِ ۗ أُولَٰئِکَ أَصْحَابُ النَّارِ ۖ هُمْ فِیهَا خَالِدُونَ 

Have you not heard the saying of Allah (Allah is the guardian of those who believe. He brings them out of the darkness into the light)?(1) It means that Allah will bring them out of the darkness of sins into the light of repentance and forgiveness because of their submitting to the just imams appointed by Allah. Then Allah has said, “…And (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness.”(2) So which light that the unbeliever will be out of? Certainly it is the light of Islam. When those people follow the unjust imams, they come out of the light of Islam into the darkness of disbelief; therefore Allah has rewarded them with being in Fire with the unbelievers. He said, “They are the inmates of the fire, in it they shall abide(3)(4)

15 - حدثنا محمد بن یعقوب، عن علی بن محمد، عن ابن جمهور، عن أبیه، عن صفوان، عن ابن مسکان، عن عبد الله بن سنان، عن أبی عبد الله أنه قال:

إن الله لا یستحیی أن یعذب أمّه دانت بإمام لیس من الله، وإن کانت فی أعمالها برّه تقیه، وإن الله یستحیی أن یعذب أمه دانت بإمام من الله، وإن کانت فی أعمالها ظالمه مسیئه.

(15) Muhammad bin Ya'qoob narrated from Ali bin Muhammad from ibn Jumhoor from his father from Safwan from ibn Miskan from Abdullah bin Sinan that Abu Abdullah as-Sadiq (as) had said:

“Allah is not

p: 190


1- Qur'an, 2:257.
2- Qur'an, 2:257.
3- Qur'an, 2:257.
4- Biharul Anwar, vol.23 p.322 , vol.68 p.104.

ashamed to torture a nation believing in an imam, who is not from Allah, even if it is pious and God-fearing and He is ashamed to torture a nation believing in an imam, who is from Allah, even if it is guilty and sinful.”(1)

16 - أخبرنا عبد الواحد بن عبد الله قال: حدثنا أحمد بن محمد بن رباح، قال: حدثنا أحمد بن علی الحمیری، قال: حدثنی الحسن بن أیوب، عن عبد الکریم بن عمرو الخثعمی، عن عبد الله بن أبی یعفور قال: قلت لأبی عبد الله: رجلٌ یتولاکم ویبرء من عدوکم ویحلّل حلالکم ویحرم حرامکم ویزعم أن الأمرَ فیکم لم یخرج منکم إلی غیرکم، إلا أنه یقول: إنهم قد اختلفوا فیما بینهم وهم الأئمه القاده، فإذا اجتمعوا علی رجل فقالوا هذا، قلنا هذا. فقال:

إنْ مات علی هذا فقد ماتَ میته جاهلیه.

(16) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr al-Khath’ami that Abdullah bin Abu Ya’foor had said: I said to Abu Abdullah as-Sadiq (as):

“Someone believes in your guardianship, exempts himself from your enemy, permits what you have permitted, refrains from what you have prohibited and thinks that the imamate is still among you and will never go to other than you but he says: They (the infallible imams) have disagreed among themselves while they are the leading imams. If they agree upon a man and say that it is he (the imam), we will say that it is he.” Abu Abdullah as-Sadiq (as)

p: 191


1- Biharul Anwar, vol.68 p.113.

said:

If this someone remains with this opinion, he will die as an unbeliever.(1)

17 - أخبرنا عبد الواحد بن عبد الله قال: حدثنا محمد بن جعفر القرشی، قال: حدثنا أبو جعفر الهمدانی، قال: حدثنی موسی بن سعدان، عن محمد بن سنان عن عمار بن مروان عن سماعه بن مهران قال: قلت لأبی عبد الله: رجلٌ یتولّی علیاً ویتبرأ من عدوه ویقول کل شیء یقول، إلاّ أنه یقول: إنهم قد اختلفوا بینهم وهم الأئمه القاده، فلست أدری أیّهم الإمام، فإذا اجتمعوا علی رجل أخذت بقوله، وقد عرفت أن الأمر فیهم. قال:

إنْ مات هذا علی ذلک مات میته جاهلیه. ثم قال: للقرآنِ تأویلٌ یجری کما یجری اللیل والنهار وکما تجری الشمس والقمر، فإذا جاء تأویل شیء منه وقع، فمنه ما قد جاء، ومنه ما لم یجیء.

(17) Abdul Wahid bin Abdullah narrated from Muhammad bin Ja'far al-Qarashi from Abu Ja'far al-Hamadani from Musa bin Sa’dan from Muhammad bin Sinan from Ammar bin Marwan that Suma’a bin Mihran had said: I said to Abu Abdullah as-Sadiq (as):

Someone believes in the guardianship of Ali (as) and exempts himself from Ali’s enemy. He believes in everything that Ali (as) has said but he says: They have disagreed among themselves whereas they are the leading imams. I do not know which of them is the imam. If they agree upon a certain one, I will submit to him. I have believed that the imamate is among them.

Abu Abdullah as-Sadiq (as) said: “If this someone still thinks so, he will die as an unbeliever. The Qur'an has interpretations that

p: 192


1- Biharul Anwar, vol.23 p.79.

occur as the day and the night and they run as the sun and the moon. If an interpretation of something comes, it will occur. Some interpretations have come and some have not come yet.”(1)

18 - وأخبرنا سلامه بن محمد قال: حدثنا أحمد بن داود، قال: حدثنا علی بن الحسین بن بابویه، قال حدثنا سعد بن عبد الله، عن محمد بن الحسین بن أبی الخطاب، عن المفضل بن زائده، عن المفضل بن عمر قال: قال أبو عبد الله:

من دان الله بغیر سماع من عالمٍ صادق ألزمه الله التیهَ إلی العناء، ومَن ادعی سماعاً من غیر الباب الذی فتحه الله لخلقه فهو مشرک به، وذلک الباب هو الأمین المأمون علی سر الله المکنون.

(18) Salama bin Muhammad narrated from Ahmad bin Dawood from Ali bin al-Husayn bin Babawayh from Sa’d bin Abdullah from Muhammad bin al-Husayn bin Abul Khattab from al-Mufadhdhal bin Za’ida from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said:

“Whoever worships Allah without learning (the principles of worship) from a truthful jurisprudent, Allah will let him be confused and astray and whoever claims that he has heard from other than the gate (source) that Allah has opened to His people, is considered as a polytheist. That gate is the trusted one, who has been entrusted (by Allah) with the hidden secret of Allah.”

The same thing was narrated by Muhammad bin Ya'qoob al-Kulayni from some of his companions from Abdul Adheem bin Abdullah al-Hasani from Malik bin Aamir from al-Mufadhdhal bin Za’ida from al-Mufadhdhal bin Umar from Imam as-Sadiq

p: 193


1- Biharul Anwar, vol.23 p.79.

(as).(1)

19 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا یحیی بن زکریا بن شیبان فی شعبان سنه ثلاث وسبعین ومائتین قال: حدثنا علی بن سیف بن عمیره، عن أبیه، عن حمران بن أعین أنه قال: وصفت لأبی عبد الله رجلاً یتوالی أمیر المؤمنین ویتبرأ من عدوه، ویقول کل شیء یقول، إلا أنه یقول: إنهم اختلفوا فیما بینهم وهم الأئمه القاده، ولست أدری أیّهم الإمام، وإذا اجتمعوا علی رجل واحد أخذنا بقوله، وقد عرفت أن الأمر فیهم - رحمهم الله جمیعاً -. فقال:

إنْ مات هذا مات میته جاهلیه.

(19) Ahmad bin Muhammad bin Sa'eed narrated from Yahya bin Zakariyya bin Shayban from Ali bin Sayf bin Omayra from his father that Hamran bin A’yun had said:

I have told Abu Abdullah as-Sadiq (as) about a man, who believes in Amirul Mo'mineen (as) as the guardian, exempts himself from his (Ali’s) opponents and believes in all that Amirul Mo'mineen (as) has said but he says: They have disagreed among themselves whereas they are the leading imams and I do not know which of them is the imam. If they have agreed upon one man, we will submit to his orders. I have believed that the imamate is among them. May Allah have mercy upon them all.

Abu Abdullah as-Sadiq (as) said: “He will die as an unbeliever.”

The same was narrated by Ali bin Sayf from his brother al-Husayn from Mu’ath bin Muslim from Imam as-Sadiq (as).(2)

Let those of understanding, who believe in the guardianship of the infallible imams of Ahlul Bayt,(3) ponder

p: 194


1- Awalim al-Uloom, vol.3 p.401.
2- Biharul Anwar, vol.23 p.80.
3- Ahlul Bayt: the Prophet’s family.

on the traditions narrated from the Prophet (S), Imam Abu Ja'far al-Baqir (as) and Imam Abu Abdullah as-Sadiq (as) talking about those, who have doubted anyone of the twelve imams or have spent a night without knowing their imam. These traditions have considered such people as unbelievers, hypocrites and polytheists. Let them also ponder on the traditions that have said: “Whoever denies one of the alive imams is as if he has denied the dead ones.”

Let men of understanding look well for the one, whom they will follow, without being deceived by fancies and falsehood in order no to deviate from the path of the truth. Let them know well who will be the means between them and their Creator, Who is One and Only, whereas the devils are so many. Allah has said:

وَکَذَٰلِکَ جَعَلْنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیَاطِینَ الْإِنْسِ وَالْجِنِّ یُوحِی بَعْضُهُمْ إِلَیٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّکَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا یَفْتَرُونَ 

“…The Shaitans from among men and jinn, some of them suggesting to others varnished falsehood to deceive (them).”(1)

We pray Allah to save us and our brothers in faith from deviating from the truth and guidance and not to let us welter in the abysses of confusion and perishment. We look forward to His mercy; He is merciful to the believers.

Chapter 8: Allah does not leave the world with no authority (Hujjah)

(1) Some of the famous speech of Imam Ali (as) to Kumayl bin Ziyad an-Nakh’iy:

Kumayl said: “Amirul Mo'mineen (as) held my hand and took me with him towards the graveyard. When we

p: 195


1- Qur'an, 6:112.

reached the desert (went out of the country), he sighed deeply and said (after a long speech):

ولا تخلو الأرضُ من حجهٍ قائم لله بحجته إما ظاهر معلوم، وإما خائف مغمور، لئلا تبطلَ حجج الله وبیناته.

“The earth does never remain without a Hujjah; either apparent and known or afraid and unknown lest Allah’s proofs and signs will be invalid.”(1)

Does the statement of Imam Ali (as) “apparent and known” not refer to the known person and the known place and does his statement “afraid and hidden” not refer to the disappearing person and the unknown place?

2 - وأخبرنا أحمد بن محمد بن سعید بن عقده قال: حدثنا محمد بن المفضل وسعدان بن إسحاق وأحمد بن الحسین بن عبد الملک ومحمد بن أحمد القطوانی قالوا: حدثنا الحسن بن محبوب، عن هشام بن سلام، عن أبی حمزه الثمالی، عن أبی إسحاق السبیعی قال: سمعت من یوثق به من أصحاب أمیر المؤمنین یقول: قال أمیر المؤمنین فی خطبه خطبها بالکوفه طویله ذکرها:

اللهمّ فلا بدَّ لک من حجج فی أرضک حجه بعد حجه علی خلقک، یهدونهم إلی دینک، ویعلمونهم علمک لکیلا یتفرقَ أتباع أولیائک، ظاهر غیر مطاع، أو مکتتم خائف یترقب، إن غاب عن الناس شخصُهم فی حال هدنتهم فی دوله الباطل فلن یغیب عنهم مبثوثُ علمهم، وآدابُهم فی قلوب المؤمنین مثبته، وهم بها عاملون، یأنسون بما یستوحش منه المکذبون ویأباه المسرفون بالله. کلام یکال بلا ثمنٍ لو کان مَن یسمعه بعقله فیعرفه ویؤمن به ویتبعه، وینهج نهجه فیفلح به؟ ثم یقول: فمن هذا؟ ولهذا یأرز العلم إذ لم یوجد حملهً یحفظونه ویؤدونه کما

p: 196


1- Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.67.

یسمعونه من العالم.

(2) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Muhammad bin al-Mufadhdhal, Sa’dan bin Iss’haq, Ahmad bin al-Husayn bin Abdul Melik and Muhammad bin Ahmad al-Qatawani all narrated from al-Hasan bin Mahboob from Hisham bin Salim from Abu Hamza ath-Thimali that Abu Iss’haq as-Subay’iy had said: I have heard one of the trusted companions of Imam Ali (as) saying that Imam Ali (as) has said in a long speech he made in Kufa:

“O Allah, it must be that You have authorities on Your earth one after the other over Your people to guide them to Your religion and to teach them Your knowledge lest the followers of Your guardians separate. They (the authorities) are either apparent without being obeyed or afraid, hidden and awaiting. If their persons are absent from people during their truce in the state of untruth, their knowledge will never be absent from them (from people). Their principles are fixed in the hearts of the believers, who act according to these principles. They become pleasant with what the liars become unpleasant and with what those, who are indifferent to the obligations of Allah, deny. Speech that is measured without any price; but is there any one hearing it with his mind, perceiving it, believing in it and following it as an ideal to succeed with it? And who is he? Therefore knowledge is lost because there is no one to bear it, to preserve it and to teach it as it is heard from

p: 197

the ulama.”

Then he said after a long speech:

اللهم وإنی لأعلم أن العلم لا یأرز کله ولا ینقطع مواده فإنک لا تُخلی أرضک من حجه علی خلقک إما ظاهر یطاع أو خائف مغمور لیس بمطاع لکیلا تبطل حجتک ویضل أولیاؤک بعد إذ هدیتهم.

“O Allah, I know well that knowledge is not lost totally nor its means disappear because You do not leave the earth without an authority over Your people; either apparent and obeyed or afraid, absent and disobeyed lest Your proofs will be vain and Your faithfuls will go astray after You have guided them.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Ali bin Muhammad from Sahl bin Ziyad from Muhammad bin Yahya and others from Ahmad bin Muhammad from Ali bin Ibraheem from his father from al-Hasan bin Mahboob from Hisham bin Salim from Abu Hamza ath-Thimali from Abu Iss’haq as-Subay’iy from one of Imam Ali’s trusted companions.(1)

3 - حدثنا محمد بن یعقوب الکلینی قال: حدثنا علی بن إبراهیم بن هاشم، عن أبیه، عن ابن أبی عمیر، عن منصور بن یونس وسعدان بن مسلم، عن إسحاق بن عمار، عن أبی عبد الله قال: سمعته یقول:

إن الأرض لا تخلو إلاّ وفیها عالِم کیما إن زاد المؤمنون شیئاً ردّهم، وإن نقصوا شیئا أتمّه لهم.

(3) Muhammad bin Ya'qoob al-Kulayni narrated from Ali bin Ibraheem bin Hashim from his father from ibn Abu Omayr from Mansoor bin Younus and Sa’dan bin Muslim from Iss’haq bin Ammar that Abu Abdullah as-Sadiq (as) had said:

“The world will not be empty of a

p: 198


1- Biharul Anwar, vol.23 p.54, Mo’jam Ahadeeth al-Imam al-Mahdi, vol. 3 p.67.

jurisprudent (imam). Whenever the believers add something (a heresy) to the religion, he prevents them from that and whenever they omit something of it, he completes it for them.”(1)

4 - حدثنا محمد بن یعقوب، عن محمد بن یحیی، عن أحمد بن محمد، عن علی بن الحکم، عن الربیع بن محمد المسلی، عن عبد الله بن سلیمان العامری، عن أبی عبد الله أنه قال:

ما زالتِ الأرض إلاّ وللهِ فیها حجه یعرف الحلالَ والحرام ویدعو الناسَ إلی سبیل الله.

(4) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin al-Hakam from ar-Rabee’ bin Muhammad bin al-Mussalli from Abdullah bin Sulayman al-Aamiri that Abu Abdullah as-Sadiq (as) had said:

“The world will still have an authority from Allah knowing the permissible and impermissible things and inviting people to the way of Allah.”(2)

5 - حدثنا محمد بن یعقوب، عن بعض رجاله، عن أحمد بن مهران، عن محمد بن علی، عن الحسین بن أبی العلاء، عن أبی عبد الله قال: قلت له: تبقی الأرض بغیر إمام؟ قال: لا.

(5) Muhammad bin Ya'qoob narrated from some of his companions from Ahmad bin Mihran from Muhammad bin Ali that al-Husayn bin Abul Ala’ had asked Abu Abdullah as-Sadiq (as):

“Is the world left without an imam?”

He replied: “No, it is not.”(3)

6 - حدثنا محمد بن یعقوب، عن علی بن إبراهیم، عن محمد بن عیسی، عن یونس، عن ابن مسکان، عن أبی بصیر، عن أبی عبد الله أنه قال:

إنّ الله لم یدعِ الأرض بغیر عالِم، ولولا ذلک لم یُعرف الحقّ من الباطل.

(6) Muhammad

p: 199


1- Basa’ir ad-Darajat p.332, Al-Kafi, vol.1 p.178, Kamal ad-Deen p.221, Ilal ash-Shara’i’ p.220.
2- Al-Mahassin p.236, Bassa’ir ad-Darajat p.484, Al-Kafi, vol.1 p.178.
3- Bassa’ir ad-Darajat p.485, Al-Kafi, vol.1 p.178, al-Imama wet-Tabsira p.27, Kamal ad-Deen p.223.

bin Ya'qoob narrated from Ali bin Ibraheem from Muhammad bin Eessa from Younus from ibn Miskan from Abu Baseer that Abu Abdullah as-Sadiq (as) had said:

“Allah does not leave the world without a jurisprudent (imam); otherwise the truth is not distinguished from the untruth.”(1)

7 - وعن علی بن إبراهیم، عن محمد بن عیسی، عن محمد بن الفضیل، عن أبی حمزه الثمالی، عن أبی جعفر الباقر أنه قال:

واللهِ، ما ترک الله أرضَه منذ قبض الله آدمَ إلاّ وفیها إمامٌ یُهتدی به إلی الله، وهو حجته علی عباده، ولا تبقی الأرض بغیر إمام حجه لله علی عباده.

(7) Ali bin Ibraheem narrated from Muhammad bin Eessa from Muhammad bin al-Fudhayl from Abu Hamza ath-Thimali that Abu Ja'far al-Baqir (as) had said:

“By Allah, He has not left the world, since Adam had left to the better world, without an imam guiding people to the way of Allah and being the authority of Allah over His people. The world will never be left without an authority (from Allah) over the people.”(2)

8 - وبه عن أبی حمزه قال: قلت لأبی عبد الله: أتبقی الأرض بغیر إمام؟ فقال:

لو بقِیتِ الأرضُ بغیر إمام لَساختْ.

(8) The previous series of narrators narrated that Abu Hamza ath-Thimali had said: I asked Abu Abdullah as-Sadiq (as): “Is the world left without an imam?” He said:

“If the world remains without an imam, it will sink.”(3)

9 - وبه عن محمد بن الفضیل، عن الرضا قال:

قلت له: أتبقی الأرض بغیر إمام؟

قال: لا.

قلت: فإنا نروی عن أبی عبد الله أنها لا تبقی بغیر

p: 200


1- Al-Kafi, vol.1 p.178, Biharul Anwar, vol.23 p.36.
2- Bassa’ir ad-Darajat p.485, Al-Kafi, vol.1 p.178, al-Imama wet-Tabsira p.29, Ilal ash-Sharayi’ p.197, Mukhtasar Bassa’ir ad-Darajat p.8, Biharul Anwar, vol.23 p.22.
3- Bassa’ir ad-Darajat p.488, Al-Kafi, vol.1 p.179, al-Imama wet-Tabsira p.30, Kamal ad-Deen p.201, Ilal ash-Sharayi’ p.198.

إمام إلاّ أن یسخط الله علی أهل الأرض (أو قال: علی العباد).

فقال: لا تبقی الأرضُ بغیر إمام، ولو بقیت إذاً لساخت.

(9) The previous narrators narrated from Muhammad bin al-Fudhayl that he had said:

I asked Imam ar-Redha (as): “Is the world left without an imam?”

He said: “No, it is not.”

I said: “We narrate from Abu Abdullah as-Sadiq (as) that it is not left without an imam except if Allah becomes angry with the people.”

He said: “The world is not left without an imam. If it is left without an imam, it will sink.”(1)

10 - محمد بن یعقوب الکلینی، عن علی بن إبراهیم، عن محمد بن عیسی، عن أبی عبد الله المؤمن، عن أبی هراسه، عن أبی جعفر الباقر أنه قال:

لو أنّ الإمامَ رُفع من الأرض ساعهً لساخت بأهلها وماجتْ کما یموج البحرُ بأهله.

(10) Muhammad bin Ya'qoob al-Kulayni narrated from Ali bin Ibraheem from Muhammad bin Eessa from Abu Abdullah al-Mo’min from Abu Hurasa that Abu Ja'far al-Baqir (as) had said:

“If the imam is removed from on the earth for an hour, it will sink with its people and will surge like the sea.”(2)

11 - محمد بن یعقوب، عن الحسین بن محمد، عن معلی بن محمد، عن الوشاء قال:

سألت الرضا: هل تبقی الأرض بغیر إمام؟

قال: لا.

قلت: إنا نروی أنها لا تبقی إلاّ أن یسخط الله علی العباد.

قال: لا تبقی، إذاً لَساختْ.

(11) Muhammad bin Ya'qoob narrated from al-Husayn bin Muhammad from Mu’alla bin Muhammad that al-Washsha’ had said:

I asked Imam ar-Redha (as): “Is the world left without an imam?” He said:

p: 201


1- Biharul Anwar, vol.23 p.33, Mo’jam Ahadeeth al-Imam al-Mahdi, vol. 4 p.177.
2- Bassa’ir ad-Darajat p.488, Al-Kafi, vol.1 p.179, Kamal ad-Deen p.203, Dala’il al-Imama p.230.

“No, it is not.”

I said: “We narrate traditions saying that it does not remain without an imam except if Allah becomes angry with the people.” He said: “It does not remain without an imam, otherwise it sinks.”(1)

Chapter 9: Al-Hujjah must appear

1 - حدثنا عبد الواحد بن عبد الله قال: حدثنا محمد بن جعفر القرشی، قال: حدثنا محمد بن الحسین بن أبی الخطاب، قال: حدثنا محمد بن سنان، عن أبی عماره حمزه بن الطیار قال: سمعت أبا عبد الله یقول:

لَو لَم یبقَ فی الأرض إلاّ اثنانِ لکان الثانی منهما الحجّه.

(1) Abdul Wahid bin Abdullah narrated from Muhammad bin Ja'far al-Qarashi from Muhammad bin al-Hasan bin Abul-Khattab from Muhammad bin Sinan that Abu Imara Hamza at-Tayyar had heard Abu Abdullah as-Sadiq (as) saying:

“If there are no people on the earth except two men, one of them must be al-Hujjah (Imam al-Mahdi).”(2)

2 - حدثنا محمد بن یعقوب الکلینی، عن عده من رجاله وأحمد بن إدریس ومحمد بن یحیی جمیعاً، عن أحمد بن محمد، عن محمد بن عیسی بن عبید، عن محمد بن سنان، عن أبی عماره حمزه بن الطیار، عن أبی عبد الله قال:

لو بقیَ فی الأرض اثنان لکان أحدهما الحجّه علی صاحبه.

(2) Muhammad bin Ya'qoob al-Kulayni narrated from some of his companions from Ahmad bin Idreess and Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Eessa bin Obayd from Muhammad bin Sinan from Abu Imara Hamza bin at-Tayyar that Abu Abdullah as-Sadiq (as) had said:

“If only two men remain on the earth, one of them will be the Hujjah over

p: 202


1- Bassa’ir ad-Darajat p.488, Biharul Anwar, vol.23 p.28.
2- Al-Kafi, vol.1 p.180.

the other.”

The same was narrated by Muhammad bin Ya'qoob from Muhammad bin al-Hasan from Sahl bin Ziyad from Muhammad bin Eessa.(1)

3 - وأخبرنا محمد بن یعقوب، عن محمد بن یحیی، عمن ذکره، عن الحسن بن موسی الخشاب، عن جعفر بن محمد، عن کرام قال: قال أبو عبد الله:

لو کان الناسُ رجُلَین لکان أحدهما الإمام.

وقال: إنّ آخرَ من یموت الإمام لئلاّ یحتجّ أحدٌ علی الله أنه ترکه بغیر حجه لله علیه.

(3) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from someone from al-Hasan bin Musa al-Khashshab from Ja'far bin Muhammad from Karram that Abu Abdullah as-Sadiq (as) had said:

“If people are just two men, one of them will be the imam. The last one to die is the imam lest someone protests against Allah that He has left him without an authority from Him.”(2)

4 - محمد بن یعقوب، عن عده من رجاله، عن أحمد بن محمد بن خالد البرقی، عن علی بن إسماعیل، عن محمد بن سنان، عن حمزه بن الطیار، قال: سمعت أبا عبد الله یقول:

لَو لم یبقَ فی الأرض إلا اثنان لکان أحدهما الحجّه (أو الثانی الحجّه).

(4) Muhammad bin Ya'qoob narrated from some of his companions from Ahmad bin Muhammad bin Khalid al-Barqi from Ali bin Issma’eel from Muhammad bin Sinan that Hamza bin at-Tayyar had heard Abu Abdullah as-Sadiq (as) saying:

“If there are no people on the earth except two, one of them will be al-Hujjah.”(3)

5 - محمد بن یعقوب، عن أحمد بن محمد، عن محمد بن الحسن، عن النهدی، عن أبیه، عن یونس بن یعقوب،

p: 203


1- Al-Kafi, vol.1 p.179, Ithbat al-Hudat, vol.1 p.79, Biharul Anwar, vol. 23 p.52.
2- Al-Kafi, vol.1 p.180, Ilal ash-Sharayi’ p.196, Biharul Anwar, vol.23 p.21, vol.53 p.114.
3- Al-Kafi, vol.1 p.180.

عن أبی عبد الله أنه سمعه یقول:

لَو لم یکن فی الأرض إلاّ اثنان لکان أحدهما الإمام.

(5) Muhammad bin Ya'qoob narrated from Ahmad bin Muhammad from Muhammad bin al-Hasan from an-Nahdi from his father that Younus bin Ya'qoob had heard Abu Abdullah as-Sadiq (as) saying:

“If there are no people on the earth except two, one of them will the imam.”(1)

Chapter 10: Disappearance of the expected Imam

point

1 - حدثنا محمد بن همام قال: حدثنا جعفر بن محمد بن مالک قال: حدثنا إسحاق بن سنان، قال: حدثنا عبید بن خارجه، عن علی بن عثمان، عن فرات بن أحنف، عن أبی عبد الله جعفر بن محمد، عن آبائه ، قال:

زاد الفراتُ علی عهد أمیر المؤمنین فرکب هو وابناه الحسن والحسین فمرّ بثقیف، فقالوا قد جاء علیٌّ یرد الماء. فقال علیّ:

أما والله لأقتَلنَّ أنا وابنای هذان ولیبعثُنّ الله رجلاً من ولدی فی آخر الزمان یطالب بدمائنا، ولیغیّبنّ عنهم، تمییزاً لأهل الضلاله حتیّ یقول الجاهل: ما للهِ فی آل محمد من حاجه.

(1) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Iss’haq bin Sinan from Obayd bin Kharija from Ali bin Uthman from Furat bin Ahnaf that Abu Abdullah as-Sadiq (as) had narrated from his fathers:

“Once the Euphrates had overflowed during the age of Imam Ali (as). He, with his sons al-Hasan and al-Husayn, made a travel. On their way, they passed by (the tribe of) Thaqeef, who said: “Ali has come to drive water back!” Imam Ali (as) said:

“By Allah, I and both of my sons will be killed but Allah will send a

p: 204


1- Al-Kafi, vol.1 p.180, Biharul Anwar, vol.23 p.52.

man from among my descendants at the end of the time revenging our bloods. He will disappear (for a long time) so that the deviate people are to be tried until the ignorant will say: Allah has nothing to do with Muhammad’s progeny.”(1)

2 - أخبرنا محمد بن همام ومحمد بن الحسن بن محمد بن جمهور جمیعاً، عن الحسن بن محمد بن جمهور، قال: حدثنا أبی، عن بعض رجاله، عن المفضل بن عمر قال: قال أبو عبد الله:

خبرٌ تدریه خیرٌ من عشرٍ ترویه. إنّ لکل حقّ حقیقهً، ولکل صواب نوراً.

ثم قال: إنّا والله لا نعُدّ الرجلَ من شیعتنا فقیهاً حتی یلحن له فیعرف اللحن. إنّ أمیر المؤمنین قال علی منبر الکوفه: إنّ من ورائکم فِتناً مظلمهً عمیاءَ منکسفه لا ینجو منها إلا النومه. قیل: یا أمیر المؤمنین وما النومه؟ قال: الذی یعرفُ الناس ولا یعرفونه. واعلموا أنّ الأرض لا تخلو من حجهٍ لله ولکن الله سیُعمی خلقَه عنها بظلمهم وجورهم وإسرافهم علی أنفسهم. ولو خلَتِ الأرضُ ساعه واحده من حجه لله لساخت بأهلها، ولکنّ الحجه یعرف الناس ولا یعرفونه کما کان یوسُف یعرف الناس وهم له منکرون. ثم تلا

یَا حَسْرَهً عَلَی الْعِبَادِ ۚ مَا یَأْتِیهِمْ مِنْ رَسُولٍ إِلَّا کَانُوا بِهِ یَسْتَهْزِئُونَ 

(2) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from some of his companions from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said:

A tradition that you perceive is better that ten that you narrate (without perceiving them). Every truth has a fact and

p: 205


1- Ithbat al-Hudat, vol. 224, Kamal ad-Deen p.302-303, Dala’il al’Imama p.292, I’lam al-Wara p.400, Biharul Anwar, vol.51 p.112, 119.

every rightness has a light. By Allah we do not consider a Shiite as a jurisprudent until it is mistaken before him and he notices the mistake. Amirul Mo'mineen (as) has said from upon the minbar of Kufa: “There will be dark, blind and dim seditions awaiting you, from which no one will be saved except the (nooma).”

People asked: “What is the (nooma)?”

He said: “It is one, who knows people but people do not know him.”

Then he added: “Know well that the world will not be empty of an authority (Hujjah) from Allah but Allah will make His people not see His authority because of their injustice, oppression and excessiveness in disobedience. If the world remains without an authority (from Allah) for an hour, it will sink with its people. The authority knows people but they do not know him. It is like Prophet Joseph (as), who knew people but they denied him. “Alas for (My) servants! There comes not to them a messenger but they mock at him.(1)(2)

3 - أخبرنا أحمد بن محمد بن سعید بن عقده الکوفی، قال: حدثنا أحمد بن محمد الدینوری، قال: حدثنا علی بن الحسن الکوفی، عن عمیره بنت أوس قالت: حدثنی جدی الحصین بن عبد الرحمن، عن أبیه، عن جده عمرو بن سعد، عن أمیر المؤمنین علی بن أبی طالب أنه قال یوماً لحذیفه بن الیمان:

یا حذیفه، لا تُحدّث الناس بما لا یعلمون فیطغوا ویکفروا. إنّ من العلم صعباً شدیداً محملُه لو حملتْه الجبال عجزت عن حمله. إنّ عِلمنا أهل البیت سینکر ویبطل

p: 206


1- Qur'an, 36:30.
2- Biharul Anwar, vol.51, p.112, Ithbat al-Hudat, vol.3 p.532, Awalim al-Uloom, vol.3 p.526, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.366.

وتقتل رواتُه ویُساء إلی من یتلوه بغیاً وحسداً لما فضّل الله به عترهَ الوصی وصیّ النبی .

(3) Ahmad bin Muhammad bin Sa'eed bin Oqda al-Kufi narrated from Ahmad bin Muhammad ad-Daynawari from Ali bin al-Hasan al-Kufi from Omayra bint Ouss from her grandfather al-Hussayn bin Abdurrahman from his father from his grandfather Amr bin Sa’d that Amirul Mo'mineen Ali (as) one day had said to Huthayfa bin al-Yaman:

“O Huthayfa, do not tell people of what they do not know (understand) lest they become unbelievers. Some of knowledge is difficult and unbearable. Mountains will fail to bear it. Our knowledge (principles), we Ahlul Bayt, will be denied and annulled, the narrators will be killed and whoever mentions something of it, will be harmed offensively. All that is because of envy at the progeny of the Prophet’s guardian (as).

یا بن الیمان، إن النبی تفلَ فی فمی وأمرّ یده علی صدری وقال: اللهم أعطِ خلیفتی ووصیی وقاضی دینی ومنجز وعدی وأمانتی وولیّی وناصری علی عدوک وعدوی ومفرّجَ الکرب عن وجهی ما أعطیتَ آدم من العلم، وما أعطیت نوحاً من الحلم وإبراهیم من العتره الطیبه والسماحه، وما أعطیت أیوب من الصبر عند البلاء، وما أعطیت داود من الشده عند منازله الأقران، وما أعطیت سلیمان من الفهم.

O bin al-Yaman, the Prophet (S) has spit in my mouth, passed his hand over my chest and prayed Allah to me by saying: “O Allah, give my caliph, my guardian, the payer of my debts, the executor of my promises and deposits, my assistant and supporter against

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Your enemy and my enemy and the reliever of my distresses the knowledge that You have given to Adam, the discernment that You have given to Noah, the magnanimity and good offspring that You have given to Abraham, the patience before calamities that You have given to Ayyoob (Job), the strength that You have given to David when confronting heroes and the understanding that You have given to Solomon.

اللّهم لا تُخف عن علیّ شیئاً من الدنیا حتی تجعلها کلّها بین عینیه مثل المائده الصغیره بین یدیه. اللهم أعطه جلاده موسی، واجعل فی نسله شبیهَ عیسی. اللّهم إنک خلیفتی علیه وعلی عترته وذرّیته الطیبه المطهّره التی أذهبتَ عنها الرجس والنجس وصرفتَ عنها ملامسه الشیاطین. اللّهم إن بغَت قریش علیه وقدّمت غیرَه علیه فاجعله بمنْزله هارون من موسی إذ غاب عنه موسی.

O Allah, do not hide any thing of this life from Ali until You make it (life) as a small table before him. O Allah, give him the endurance of Moses and make in his progeny a like of Jesus. O Allah, I pray You to be the trustee after me for him and his pure progeny, whom You have kept uncleanness away from and whom You have turned the influence of the Satan away from. O Allah, if Quraysh extorts his right and prefers others to him, then make him as was Aaron to Moses when Moses left him alone.”

ثم قال لی: یا علیُّ، کم فی ولدک من ولد فاضل یُقتل والناس قیام ینظرون لا یغیّرون! فقُبّحت أمّه تری أولاد

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نبیها یُقتلون ظلماً وهم لا یغیرون. إن القاتل والآمر والشاهد الذی لا یغیر کلهم فی الإثم واللّعان سواء مشترکون.

Then he said to me: “O Ali, many great men of your descendants will be killed before the eyes of people whereas the people will not try to do anything!! Fie on a nation looking at the progeny of its prophet being killed unjustly without trying to change anything. The one, who has ordered of killing, the killer and the one, who sees the killing without trying to change the situation all participate in committing the sin and all are the same in being damned.

یا ابن الیمان، إن قریشاً لا تنشرح صدورُها ولا ترضی قلوبها ولا تجری ألسنتُها ببیعه علیّ وموالاته إلاّ علی الکُره والعمی والصغار. یا ابن الیمان، ستبایع قریشٌ علیاً ثم تنکث علیه وتحاربه وتناضله وترمیه بالعظائم، وبعد علیّ یلی الحسن وسینکث علیه، ثم یلی الحسینُ فتقتله أمّهُ جده، فلُعنت أمه تقتل ابنَ بنت نبیّها ولا تعز من أمه، ولعن القائد لها والمرتب لفاسقها، فوالذی نفسُ علیّ بیده لا تزال هذه الأمهُ بعد قتل الحسین ابنی فی ضلال وظلم وعسف وجور واختلافٍ فی الدین وتغییر وتبدیل لما أنزل الله فی کتابه وإظهار البدع وإبطال السنن واختلال وقیاسِ مشتبهات وترکِ محکمات حتی تنسلخ من الإسلام و تدخل فی العمی والتلدد والتکسع.

O ibn al-Yaman, people of Quraysh will not be pleasant nor will their hearts be contented nor will their tongues be able to pay homage to Ali except unwillingly and lowly. O ibn al-Yaman, Quraysh will pay homage to Ali and

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then will break the homage, will fight him and will fabricate great lies against him. Then after Ali al-Hasan comes and the same will be done to him then comes al-Husayn, who will be killed by the nation of his grandfather. Damned is a nation that kills the son of its prophet’s daughter, damned is the leader and damned is the planner of its offenders. By Him, in Whose hand the soul of Ali is, this umma, after killing my son al-Husayn, will remain in deviation, darkness, tyranny, oppression, disagreement on the religion, changing what Allah has revealed in His Book, spreading heresies, annulling the Sunna, disorder, personal analogies and leaving the clear laws of Allah until this umma becomes detached from Islam and immerses in confusion and loitering.

مالک یا بنی أمیه! لا هُدیت یا بنی أمیه! ومالک یا بنی العباس! لک الأتعاس، فما فی بنی أمیّه إلا ظالم، ولا فی بنی العباس إلا معتدٍ متمرّد علی الله بالمعاصی، قتّال لولدی، هتّاک لستری وحُرمتی، فلا تزال هذه الأمه جبارین یتکالبون علی حرام الدنیا منغمسین فی بحار الهلکات وفی أودیهِ الدماء، حتی إذا غاب المتغیّب من ولدی عن عیون الناس وماج الناس بفقده أو بقتله أو بموته، أطلعت الفتنه ونزلت البلیه والتحمت العصبیهُ وغلا الناس فی دینهم وأجمعوا علی أن الحجّه ذاهبه والإمامه باطله.

O Umayyads! May you be not guided! O Abbasids! May calamities afflict you! Everyone among the Umayyads is unjust and everyone among the Abbasids is offensive, sinful and mutinous against Allah. They will kill my descendants and trespass

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my honor. The people of this umma will remain arrogants rushing madly upon the impermissible pleasures of this life and immersing in seas of destruction and in valleys of bloods until my son (Imam al-Mahdi) disappears (by the will of Allah) from the sights of people and the people become so confused whether he is lost, killed or is dead. Then sedition will come upon, calamities befall, party spirit appears, people exaggerate in their religion and agree upon that the authority (al-Hujjah) has been gone and the imamate has been annulled.

ویحج حجیج الناس فی تلک السنه من شیعه علیّ ونواصبه للتحسس والتجسس عن خلف الخلف، فلا یری له أثر ولا یعرف له خبر ولا خلف، فعند ذلک سبّت شیعه علیٍّ، سبّها أعداؤها وظهرت علیها الأشرار والفساق باحتجاجِها حتی إذا بقیت الأمّه حیاری وتدلَّهت وأکثرت فی قولها إن الحجه هالکه والإمامه باطله، فوربِّ علیّ إن حجتها علیها قائمهٌ ماشیهٌ فی طرقها داخله فی دورها وقصورها جوالهٌ فی شرق هذه الارض وغربها، تسمع الکلام وتسلّم علی الجماعه، تری ولا تری إلی الوقت والوعد ونداء المنادی من السماء ألا ذلک یوم فیه سرور ولدُ علیّ وشیعته.

In that year the pilgrims, whether the followers or the enemies of Ali, will go to hajj just to spy on the existence of the guardian (al-Hujjah) and to seek any information about him but with no use nor will any news be known about him. There will be no guardian and then the Shia of Ali will be abused by their enemies and will be overcome by

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the evil and bad people with their protest until the umma becomes so confused and begins to say that al-Hujjah has perished and the imamate has been annulled. By the god of Ali, their authority (al-Hujjah) will remain over the umma walking in its roads, entering into its houses and palaces, roving in the east and in the west, hearing the speech, greeting groups of people and seeing without being seen until the promised time and determined appointment come and then comes the call from the heaven: This is the day that brings forth joy to the descendants of Ali and to the Shia of Ali.”(1)

This tradition has many evidences confirming the beliefs of the Shia. This saying of Imam Ali (as): “…until my son (Imam al-Mahdi) disappears (by the will of Allah) from the sights of people” is a sufficient evidence that confirms the disappearance of the last imam and confirms the thought of those, who acknowledge this disappearance and believe in the disappeared imam.

Then Imam Ali (as) says: “…and the people become so confused whether he is lost, killed or is dead… and agree upon that the authority (al-Hujjah) has been gone and the imamate has been annulled.” Does this not comply with the opinion of most of the people now, who think that the belief of the Shia concerning the disappearance is unreal and nonsense?

Then he says: “In that year the pilgrims will go to hajj just to spy on…” and they really have done so but

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1- Biharul Anwar, vol.28 p.70, Awalim al-Uloom, vol.3 p.304, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.73.

without any use.

And he says: “…and then the Shia of Ali will be abused by their enemies and will be overcome by the evil and bad people with their protest”. He means that they protest against the Shia by saying: Where is your imam? Can you show him to us? They abuse the Shia by ascribing contradiction, weakness and ignorance to them for they say that their imam is existent but cannot be seen. The saying of Imam Ali (as) confirms the truthfulness of the Shia and describes their opponents of being ignorant and opponents to the truth. He swears by his god when saying: “By the god of Ali, their authority (al-Hujjah) will remain over the umma walking in its roads, entering into its houses and palaces, roving in the east and in the west, hearing the speech, greeting groups of people and seeing without being seen”.

Does this not refute any doubt about the subject? Does it not confirm the matter and confirm the previous tradition saying: “Know well that the world will not be empty of an authority (Hujjah) from Allah but Allah will make His people not see His authority because of their injustice, oppression and excessiveness in disobedience”? Then he gives an example by mentioning Prophet Joseph (as). Imam al-Mahdi (aj) is existent in substance and person but at his time he sees and he is not seen until-as Amirul Mo'mineen (as) says: “the promised time and determined appointment” when the call comes from the

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heaven: “This is the day that brings forth joy to the descendants of Ali and to the Shia of Ali.”

4 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا أحمد بن محمد الدینوری، قال: حدثنا علی بن الحسن الکوفی قال: حدثتنا عمیره بنت أوس، قالت: حدثنی جدی الحصین بن عبد الرحمن، عن عبد الله بن ضمره، عن کعب الأحبار أنه قال:

إذا کان یوم القیامه حُشر الخلق علی أربعه أصناف: صنف رکبان، وصنف علی أقدامهم یمشون، وصنف مکبّون، وصنف علی وجوههم صمّ بکم عمی فهم لا یعقلون ولا یُکلمون ولا یؤذن لهم فیعتذرون، أولئک الذین تلفح وجوههم النار وهم فیها کالحون.

(4) Ahmad bin Muhammad bin Sa'eed narrated from Ahmad bin Muhammad ad-Daynawari from Ali bin al-Hasan al-Kufi from Omayra bint Ouss from her grandfather al-Hussayn bin Abdurrahman from Abdullah bin Dhamra that Ka’bul Ahbar had said:

“On the Day of Resurrection the human beings will be resurrected in four categories; riders, walking people, groveling people and deaf, dumb and blind people, who do not understand, are not spoken to and not permitted to apologize. These are whom (the fire shall scorch their faces, and they therein shall be in severe affliction).”

فقیل له: یا کعب، مَن هؤلاء الذین یحشرون علی وجوههم وهذه الحال حالهم؟

فقال کعب: أولئک کانوا علی الضلال والارتداد والنکث، فبئس ما قدمت لهم أنفسهم إذا لقوا الله بحرب خلیفتهم ووصیّ نبیهم وعالمهم وسیدهم وفاضلهم وحامل اللواء وولی الحوض والمرتجی والرجا دون هذا العالم. وهو العلَم الذی لا یجهل والمحجه التی مَن زال عنها عطب وفی النار هوی، ذاک علیٌّ وربِّ کعب،

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أعلمُهم علماً وأقدمهم سلماً وأوفرهم حلماً. عجب کعبٌ ممّن قدم علی علیٍّ غیره.

It was said to him: “O Ka’b, who are these people, whose condition will be so?”

He said: “It is those, who have kept on deviation, apostasy and breaking the homage. Evil is that which their souls have sent before for them when they will meet Allah with the sin of fighting the caliph and the guardian of their prophet, their most aware jurisprudent, their most virtuous master, the bearer of the banner, the guard of the pond, the hope and the hoped one out of all this world, the knowledge that is never ignored, the straight path, from which whoever deviates will perish and fall in Fire. It is Ali, by the god of Ka’b, who is the most aware of them, the senior in peace (Islam) and the most discerned of all of them. I wonder at those, who prefer others to Ali.

ومن نسلِ علیٍّ القائمُ المهدی الذی یبدل الأرض غیر الأرض، وبه یحتجّ عیسی بن مریم علی نصاری الروم والصین، إن القائم المهدی من نسل علیّ أشبه الناس بعیسی بن مریم خلقاً وخلقاً وسمتاً وهیبه، یعطیه الله جلَّ وعزَّ ما أعطی الأنبیاء ویزیده ویفضله. إنّ القائم من ولد علی له غیبهٌ کغیبه یوسف، ورجعه کرجعه عیسی بن مریم، ثم یظهر بعد غیبته مع طلوع النجم الأحمر وخراب الزوراء، وهی الریّ، وخسف المزوره وهی بغداد، وخروج السفیانی، وحرب ولد العباس مع فتیان أرمینیه وآذربیجان، تلک حرب یقتل فیها ألوف وألوف، کل یقبض علی سیف محلّی،

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تخفق علیه رایات سود، تلک حرب یشوبها الموت الأحمر والطاعون الأغبر.

From among the descendants of Ali is al-Qa’im al-Mahdi, who will change the world into another one and by whom Jesus Christ (as) will argue against the Christians of Rome and China. Al-Qa’im al-Mahdi is the most similar one to Jesus Christ (as) in form, character, nobility and dignity. Allah will give him all what He has given to the prophets and more than that and He will prefer him to the all. Al-Qa’im, the descendant of Ali (as), will disappear like the disappearance of Prophet Joseph (as) and will reappear like the reappearance of Jesus the son of Mary (as). He will reappear, after his disappearance, with the appearance of the red star, the destruction of az-Zawra’ (ar-Riy),(1) the sinking of al-Muzawarra (Baghdad), the rising of as-Sufyani,(2) the war of the progeny of al-Abbas(3) against the people of Armenia and Azerbaijan, in which thousands and thousands will be killed. Each one of the warriors will seize on an adorned sword, over which black banners will flutter. It will be a war full of red death and terrible plague.”(4)

5 - وبه عن الحصین بن عبد الرحمن، عن أبیه عن جده عمرو بن سعد قال: قال أمیر المؤمنین:

لا تقوم القیامهُ حتی تفقأ عین الدنیا وتظهر الحمرهُ فی السماء، وتلک دموعُ حمله العرش علی أهل الأرض حتی یظهر فیهم عصابه لا خَلاق لهم یدّعون لولدی وهم برآء من ولدی، تلک عصابه ردیئه لا خلاق لهم، علی الأشرار مسلطه، وللجبابره مفتنه، وللملوک مبیره،

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1- In Persia.
2- (From Sham-Syria).
3- Al-Abbas was the Prophet’s uncle. His progeny ruled in Baghdad.
4- Biharul Anwar, vol.52 p.225, Ithbat al-Hudat, vol.3 p.532, Muntakhab al-Athar p.300. The verifier: Perhaps this is the only tradition saying that Imam al-Mahdi is like Jesus Christ (as) in his form whereas the traditions narrated by the Sunni and the Shia say that he looks like his grandfather Muhammad (as).

تظهر فی سواد الکوفه، یقدمهم رجل أسود اللون والقلب، رثّ الدین، لا خلاق له مهجن زنیم عتل، تداولته أیدی العواهر من الأمهات مِن شرّ نسل لا سقاها الله المطر، فی سنه إظهار غیبه المتغیّب من ولدی صاحب الرایه الحمراء والعلَم الأخضر.

(5) The previous series of narrators narrated from al-Hussayn bin Abdurrahman from his father from his grandfather Amr bin Sa’d that Amirul Mo'mineen (as) had said:

“The Day of Resurrection will not come until the eye of the world is gouged out and redness appears in the sky, and this redness is the tears of the bearers of the Throne weeping for the people of the earth, and until a bad gang appears propagandizing for my progeny whereas in fact they are free from my progeny. It is a gang with no morals, prevailing over the evils, deceiving the tyrants and destroying the kings (rulers). It is a gang that appears in Kufa headed by a black-faced and black-hearted man, who is weak in faith, with no morals, hybrid, mean and rude. He is circulated among prostitute mothers from the worst progenies. May Allah have no a bit of mercy upon them. They will appear in the same year, in which my disappearing son with the red banner and the green flag will reappear.

أیّ یوم للمخیّبین بین الأنبار وهیت، ذلک یوم فیه صیلم الأکراد والشراه وخراب دار الفراعنه ومسکن الجبابره، ومأوی الولاه الظلمه، وأم البلاد وأخت العاد، تلک وربّ علیّ، یا عمرو بن سعد، بغدادُ، ألا لعنه الله علی العصاه من

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بنی أمیه وبنی العباس الخونه الذین یقتلون الطیّبین من ولدی ولا یراقبون فیهم ذمتی ولا یخافون الله فیما یفعلونه بحرمتی. إن لبنی العباس یوماً کیوم الطموح ولهم فیه صرخه کصرخه الحُبلی. الویل لشیعه ولد العباس من الحرب التی سنح بین نهاوند والدینور، تلک حرب صعالیک شیعه علیّ یقدمهم رجل من همدان اسمه علی اسم النبی .

What a terrible day for the deviants between Anbar and Heet(1) it will be! A day, on which a great misfortune will occur to the Kurds and the (Kharijites), on which there will be the destruction of the house (city) of the Pharaohs (tyrants), the abode of the arrogants, the shelter of the unjust rulers, the mother of calamities and the sister of shame! O Amr bin Sa’d, by the god of Ali, it is Baghdad! May Allah damn the mutineers of the Umayyads and the Abbasids; the traitors, who will kill my virtuous descendants, who will never regard my sanctity when killing them and who will not fear Allah when doing anything to my progeny. Woe unto the followers of the Abbasids from a war that will break out between Nahawand and ad-Daynour. It will be the war of the paupers of Ali’s Shia headed by a man from Hamadan,(2) whose name will be like the name of the Prophet (S).”(3)

منعوت موصوف باعتدال الخلق وحسن الخلُق ونضاره اللون، له فی صوته ضجاج وفی أشفاره وطف وفی عنقه سطع، أفرق الشعر مفلّج الثنایا، علی فرسه کبدر تمام إذا تجلّی عند الظلام، یسیر بعصابه خیر عصابه

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1- Anbar and Heet are two cities in Iraq.
2- Nahawand, ad-Daynour and Hamadan are cities in Persia.
3- Biharul Anwar, vol.52 p.226.

آوت وتقربت ودانت لله بدین تلک الأبطال من العرب الذین یلحقون حرب الکریهه، والدبَره یومئذ علی الاعداء، إنّ للعدو یوم ذاک الصلیم والاستئصال.

6 - أخبرنا سلامه بن محمد قال: حدثنا علی بن داود، قال: حدثنا أحمد بن الحسن، عن عمران بن الحجاج، عن عبد الرحمن بن أبی نجران، عن محمد بن أبی عمیر، عن محمد بن إسحاق، عن أسید بن ثعلبه، عن أم هانئ، قالت: قلت لأبی جعفر محمد بن علی الباقر: ما معنی قول الله

فَلَا أُقْسِمُ بِالْخُنَّسِ 

فقال:

یا أمّ هانئ، إمامٌ یخنس نفسه حتی ینقطع عن الناس علمه سنه ستین ومائتین ثم یبدو کالشهاب الواقد فی اللیله الظلماء، فإنْ أدرکتِ ذلک الزمان قرّت عینک.

(6) Salama bin Muhammad narrated from Ali bin Dawood from Ahmad bin al-Hasan from Imran bin al-Hajjaj from Abdurrahman bin Abu Najran from Muhammad bin Abu Omayr from Muhammad bin Iss’haq from Ossayd bin Tha’laba that Umm Hani’ had asked Abu Ja'far Muhammad bin Ali al-Baqir (as): “What is the meaning of the Qur’anic verse, “But nay! I swear by the stars that recede?”(1) He said:

“O Umm Hani’, it is an imam receding until his news will be ignored by people in the year two hundred and sixty and then immediately he will appear like a burning meteor in a dark night. If you remain alive until that time, then your eyes will be delighted!”

The same was narrated by Muhammad bin Ya'qoob from Ali bin Muhammad from Ja'far bin Muhammad from Musa bin Ja'far al-Baghdadi from Wahab bin Shathan from al-Hasan bin Abur-Rabee’ al-Hamadani from Muhammad bin

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1- Qur'an, 81:15.

Iss’haq from Ossayd bin Tha’laba from Umm Hani’.(1)

7 - محمد بن یعقوب، عن عده من رجاله، عن سعد بن عبد الله، عن أحمد بن الحسن، عن عمر بن یزید، عن الحسن بن أبی الربیع الهمدانی، قال: حدثنا محمد ابن إسحاق، عن أسید بن ثعلبه، عن أم هانئ قالت: لقیت أبا جعفر محمد بن علی الباقر فسألته عن هذه الآیه

فَلَا أُقْسِمُ بِالْخُنَّسِ {15}

الْجَوَارِ الْکُنَّسِ {16}

فقال:

الخُنّس إمامٌ یخنس نفسه فی زمانه عند انقطاعٍ من علمه عند الناس سنه ستین ومائتین، ثم یبدو کالشهاب الواقد فی ظلمه اللیل، فإذا أدرکتِ ذلک قرّت عینُک.

(7) Muhammad bin Ya'qoob narrated from some of his companions from Sa’d bin Abdullah from Ahmad bin al-Hasan from Umar bin Yazeed from al-Hasan bin Abur-Rabee’ al-Hamadani from Muhammad bin Iss’haq from Ossayd bin Tha’laba that Umm Hani’ had said: Once I met Abu Ja'far bin Muhammad al-Baqir (as) and asked him about (the meaning of) these verses, “But nay! I swear by the stars that recede, that run their course (and) hide themselves.”(2) He said:

“(The stars) that recede is an imam receding until his news is ignored by people in the year two hundred and sixty then he appears like a burning meteor in the darkness of night. If you live till that time, then your eyes will be delighted!”(3)

8 - محمد بن همام قال: حدثنا أحمد بن مابنداذ قال: حدثنا محمد بن مالک، قال: حدثنا محمد بن سنان، عن الکاهلی عن أبی عبد الله أنه قال:

تواصَلوا وتبارّوا وتراحموا، فوالذی فلق الحبّه وبرأ النسَمه لیأتینّ علیکم وقتٌ لا یجد

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1- Biharul Anwar, vol.51 p.137, Tafseer al-Burhan, vol.4 p.433, al-Mahajja feema nazala fil Hujjah p.244-245, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.480.
2- Qur'an, 81:15-16.
3- Al-Kafi, vol.1 p.341, al-Hidaya al-Kubra p.88, Kamal ad-Deen p.2 p.324, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.480.

أحدُکم لدیناره ودرهمِه موضعاً.

فقلت: وأنی یکون ذلک؟

فقال: عند فقدِکم إمامَکم، فلا تزالون کذلک حتی یطلع علیکم کما تطلع الشمس آیسُ ما تکونون، فإیّاکم والشک والإرتیاب، وانفوا عن أنفسکم الشکوکَ وقد حذرتُکم فاحذروا، أسأل الله توفیقَکم وإرشادکم.

(8) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Muhammad bin Malik from Muhammad bin Sinan from al-Kahili that Abu Abdullah as-Sadiq (as) had said:

“O people, interconnect and be pious and kind to each other! By Him, Who has split the seed and created man, that a time will come to you that none of you will find a place for his dinar and dirham.”(1)

Al-Kahili asked him: “And when will that be?”

He said: “When you miss your imam and you remain so for a time until he appears to you like the sun while you are so desperate. Beware to doubt and suspect. Drive doubts away from yourselves. I have warned you, so be careful! I pray Allah to guide you and to make you succeed.”(2)

9 - أخبرنا عبد الواحد بن عبد الله بن یونس قال: حدثنا أحمد بن محمد بن رباح الزهری، عن أحمد بن علی الحمیری، عن الحسن بن أیوب، عن عبد الکریم بن عمرو الخثعمی، عن محمد بن عصام، قال: حدثنی المفضل بن عمر قال:

کنت عند أبی عبد الله فی مجلسه ومعی غیری، فقال لنا: إیاکم والتنویه.

وکنت أراه یرید غیری، فقال لی: یا أبا عبد الله، إیاکم والتنویه، واللهِ لیغیبنّ سبتاً من الدهر، ولیخملنّ حتی یقال: مات أو هلک؟ بأیّ واد سلک؟ ولتفیضنّ علیه أعینُ المؤمنین ولیکفأن کتکفّئ السفینه فی

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1- He means that no one will find a place to spend his money when al-Qa’im (as) will appear because people will not be in need of anything by the mercy of Allah and the virtue of His guardian
2- Iqd ad-Durar p.171, Ithbat al-Hudat, vol. 3 p.533, Biharul Anwar, vol.51 p.146, Bisharatul Islam p.147, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.58.

أمواج البحر حتی لا ینجو إلاّ مَن أخذ الله میثاقه وکتب الإیمان فی قلبه وأیّده بروح منه. ولترفعنّ اثنتا عشره رایه مشتبهه لا یعرف أیّ من أیّ.

قال المفضل: فبکیت، فقال لی: ما یبکیک؟

قلت: جعلت فداک، کیف لا أبکی وأنت تقول: ترفع اثنتا عشره رایه مشتبهه لا یعرف أیّ من أیّ؟

(قال) فنظرَ إلی کوّه فی البیت التی تطلع فیها الشمس فی مجلسه فقال: أهذه الشمس مضیئه؟

قلت: نعم؟

فقال: واللهِ لأمرُنا أضوء منها.

(9) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul-Kareem bin Amr al-Khath’ami from Muhammad bin Issam that al-Mufadhdhal bin Umar had said: Once I was with Abu Abdullah as-Sadiq (as) in his meeting and there were others. He said to us:

“Beware of allusion!” He meant with the name of al-Qa’im.

I noticed that he had intended other than me. He said to me:

“O Abu Abdullah, beware of allusion! By Allah, he (al-Qa’im) will be hidden (by the will of Allah) for a period of time and he will be ignored until it will be said that he has died or perished or (it is unknown that) which valley he has followed. The believers will weep bitterly for him. There will be turning-over as a ship among the waves of the sea until no one will be saved except those, who has promised Allah sincerely, whom Allah has assisted with a mercy of Him and in whose hearts Allah has fixed faith. Twelve suspicious banners will

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be raised, none of which will be distinguished from the other.”

(Al-Mufadhdhal said) I began to cry. He said to me: “What for are you crying?”

I said: “May I die for you! How do I not cry whereas you say that twelve suspicious banners will be raised that none of them will be distinguished from the other?”

He looked at an aperture in the house, from which the sun shined into the place of his meeting, and said: “Is this the sun that is shining?”

I said: “Yes, it is.”

He said: “By Allah, our matter (the imamate of al-Mahdi) is brighter than the sun.”(1)

10 - محمد بن همام قال: حدثنا جعفر بن محمد بن مالک وعبد الله بن جعفر الحمیری جمیعاً قالا: حدثنا محمد بن الحسین بن أبی الخطاب ومحمد بن عیسی وعبد الله بن عامر القصبانی جمیعاً، عن عبد الرحمن بن أبی نجران، عن محمد بن مساور، عن المفضل بن عمر الجعفی قال: سمعت الشیخ - یعنی أبا عبد الله - یقول:

إیّاکم والتنویه، أما والله لیغیبنّ سبتاً من دهرکم، ولیخملنّ حتی یقال: مات، هلک، بأیّ وادٍ سلک؟ ولتدمعنّ علیه عیون المؤمنین ولیکفأن تکفّأ السفینه فی أمواج البحر فلا ینجو إلاّ مَن أخذ الله میثاقه وکتب فی قلبه الإیمان وأیّده بروح منه، ولترفعنّ اثنتا عشره رایهً مشتبهه لا یدری أیّ من أیّ.

(قال) فبکیت ثم قلت له: کیف نصنع؟

فقال: یا أبا عبد الله، - ثم نظر إلی شمس داخله فی الصفّه - أتری هذه الشمس؟

فقلت: نعم.

فقال: لأمرُنا أبْیَنُ من هذه الشمس.

(10) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik and Abdullah

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1- Biharul Anwar, vol.51 p.147, Bisharatul Islam p.148, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.429.

bin Ja'far al-Himyari from Muhammad bin al-Husayn bin Abul-Khattab, Muhammad bin Eessa and Abdullah bin Aamir al-Qasabani from Abdurrahman bin Abu Najran from Muhammad bin Musawir that al-Mufadhdhal bin Umar al-Ju’fi had said: I heard the sheikh-he meant Abu Abdullah as-Sadiq (as) - saying:

“Beware of allusion! By Allah he (Imam al-Mahdi) will be hidden (by the will of Allah) for a period of time and he will be ignored until it will be said that he has died, perished or be lost in an unknown valley. The eyes of the believers will shed a lot of tears for him. Turning over will occur as a ship in a rough sea. No one will be saved except those, whom Allah has promised, fixed faith in their hearts and assisted with His mercy. Twelve suspicious banners will be raised, none of which will be distinguished from each other.”

I began to cry and then I asked him: “What will we do then?”

He looked at a ray of the sun shining into the shed and said to me: “O Abu Abdullah (al-Mufadhdhal), do you see this sun?”

I said: “Yes, I do.”

He said: “By Allah, our matter is clearer than this sun.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Muhammad bin Yahya from Ahmad bin Muhammad from Abdul-Kareem from Abdurrahman bin Abu Najran from Muhammad bin al-Musawir from al-Mufadhdhal bin Umar.(1)

Imam Abu Abdullah as-Sadiq (as) intended by his saying to refer to the serious troubles that the Shia would face such as the

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1- Biharul Anwar, vol.52 p.281, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.429.

terrible deviating seditions, the invalid and confused doctrines, the suspicious banners pretending to have inherited the imamate from the progeny of Ali bin Abu Talib (as) and the many mutinous people, who looked forward to the rule and leadership in every age.

Whoever tries to deprive Ahlul Bayt of their rights-and how many they are-will perish no doubt and just a few, who have believed in the infallible imams and whom Allah has fixed faith in their hearts and assisted with His mercy, will be saved from that rough sea of seditions.

Definitely Allah will fix the true believers on the straight path of His guardians in spite of the seditions, the different doctrines, the contradicted opinions and the betraying of the apostates, who have deviated from the right path of the divine imamate and will reward them with the best of His favors by joining them to His honored guardians.

11 - حدثنا محمد بن یعقوب الکلینی - رحمه الله - عن علی بن محمد، عن الحسن بن عیسی بن محمد بن علی بن جعفر، عن أبیه، عن جده، عن علی بن جعفر، عن أخیه موسی بن جعفر أنه قال:

إذا فُقد الخامسُ من ولد السابع فاللهَ اللهَ فی أدیانکم؛ لا یُزیلنّکم عنها، فإنه لا بُدّ لصاحب هذا الأمر من غیبهٍ حتی یرجع عن هذا الأمر مَن کان یقول به، إنما هی محنه من الله یمتحن الله بها خلقَه، ولو علم آباؤکم وأجدادکم دیناً أصحّ من هذا الدین لأتّبعوه.

(قال) قلت: یا سیدی، مَن الخامس من ولد السابع؟

فقال: یا بنیّ، عقولُکم تصغر عن

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هذا وأحلامُکم تضیق عن حمله، ولکن إنْ تعیشوا فسوف تدرِکونه.

(11) Muhammad bin Ya'qoob al-Kulayni narrated from Ali bin Muhammad from al-Hasan bin Eessa bin Muhammad bin Ali bin Ja'far from his father from his grandfather from Ali bin Ja'far that his brother Imam Musa bin Ja'far (al-Kadhim) (as) had said:

“If the fifth one of the descendants of the seventh(1) one is missed then you are to keep fast to your religion and let nothing turn you aside from it because the executor (al-Qa'im) of this task (reviving the religion) must disappear until many of those, who have believed in him, will apostate. It will be a test, by which Allah will try His people. If your fathers and grandfathers had found a religion better than this, they would have followed it.”

I said: “O my master, who is the fifth of the seventh’s descendants?”

He said: “O my son, your minds are smaller than to perceive this matter and your patience is weaker than to bear it. If you live until then, you will know who he is.”(2)

12 - أخبرنا أبو سلیمان أحمد بن هوذه الباهلی قال: حدثنا إبراهیم بن إسحاق النهاوندی سنه ثلاث وسبعین ومائتین قال: حدثنا عبد الله بن حماد الأنصاری سنه تسع وعشرین ومائتین، عن أبی الجارود، عن أبی جعفر قال: قال لی:

یا أبا الجارود، إذا دار الفلک وقالوا: مات أو هلک، وبأیّ واد سلک، وقال الطالب له: إنّی یکون ذلک وقد بُلیت عظامه فعند ذلک فارتَجوه، وإذا سمِعتم به فأتوه ولو حَبواً علی الثلج.

(12) Abu Sulayman Ahmad

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1- He means the twelfth imam (al-Mahdi).
2- Al-Kafi, vol.1 p.336, al-Hidaya la-Kubra p.361, Ithbat al-Wassiyya p.224, 229, Kamal ad-Deen p.359, Ilal ash-Sharayi’ p.244, Kifayatul Athar p.264, Dala’il al-Imama p.292, I’lam al-Wara p.406, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.138.

bin Hawtha al-Bahili narrated from Ibraheem bin Iss’haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abul-Jarood that Abu Ja'far al-Baqir (as) had said to him:

“O Abul-Jarood, if the orbit turns and people say that he (al-Mahdi) has died, perished or followed an unknown valley and the opponents say that how he will be back whereas his bones have been perished, then you are to expect him and if you hear of his appearance, you are to join him even if crawling on the ice.”(1)

13 - أخبرنا محمد بن همام - رحمه الله - قال: حدثنا حمید بن زیاد، عن الحسن بن محمد بن سماعه، عن أحمد بن الحسن المیثمی، عن زائده بن قدامه، عن بعض رجاله عن أبی عبد الله قال:

إنّ القائم إذا قام یقول الناس: أنّی ذلک وقد بُلیت عظامه؟

(13) Muhammad bin Hammam narrated from Hameed bin Ziyad from al-Hasan bin Muhammad bin Suma’a from Ahmad bin al-Hasan al-Maythami from Za’ida bin Qudama from some of his companions that Abu Abdullah as-Sadiq (as) had said:

“When al-Qa’im reappears, people will say: How can that be whereas his bones have been perished?”(2)

14 - حدثنا عبد الواحد بن عبد الله بن یونس قال: حدثنا أحمد بن محمد بن رباح الزهری، عن أحمد بن علی الحمیری، عن الحسن بن أیوب، عن عبد الکریم بن عمرو، عن محمد بن الفضیل عن حماد بن عبد الکریم الجلاب قال: ذکر القائم عند أبی عبد الله فقال:

أما إنّه لو قد قام لقالَ الناس: أنیّ یکون هذا وقد بُلیت عظامه مُذ کذا وکذا؟

(14) Abdul Wahid bin

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1- Kamal ad-Deen p.326, I’lam al-Wara p.402, Ithbat al-Hudat, vol.3 p.468, Biharul Anwar, vol.51 p.136, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.232.
2- Al-Ghayba by at-Toossi p.59, 423, Ithbat al-Hudat, vol.3 p.499, 513, Biharul Anwar, vol.51 p.148, 225, vol.52 p.291, Muntakhab al-Athar p.276, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.369.

Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from Muhammad bin al-Fudhayl that Hammad bin Abdul Kareem al-Jallab had said: Once al-Qa’im (as) was mentioned before Abu Abdullah as-Sadiq (as). He said:

“If he appears people will say: How can that be whereas his bones have been perished since so and so?”(1)

15 - حدثنا علی بن أحمد البندنیجی قال: حدثنا عبید الله بن موسی العلوی العباسی، عن موسی بن سلام، عن أحمد بن محمد بن أبی نصر، عن عبد الرحمن، عن الخشاب، عن أبی عبد الله عن آبائه قال: قال رسول الله:

مثَلُ أهل بیتی مثل نجوم السماء؛ کلما غاب نجمٌ طلع نجم حتی إذا نجم منها طلع فرمقتُموه بالأعین وأشرتُم إلیه بالأصابع أتاه ملَک الموت فذهب به، ثم لبثتم فی ذلک سبتاً من دهرکم واستوت بنو عبد المطلب ولم یُدرَ أیّ من أیّ، فعند ذلک یبدو نجمُکم فاحمدوا الله واقبلوه.

(15) Ali bin Ahmad al-Bandaneeji narrated from Obaydillah bin Musa al-Alawi al-Abbasi from Musa bin Sallam from Ahmad bin Muhammad bin Abu Nasr from Abdurrahman from al-Khashshab from Abu Abdullah as-Sadiq (as) from his fathers (as) that the Prophet (S) had said:

“The example of my family is like the stars of the sky. Whenever a star sets another shines until a certain star shines and you glance at it and point at it with your fingers then the Angel of Death comes to take it (him) with him. After that you remain a

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1- Al-Ghayba by at-Toossi p.59, 423, Ithbat al-Hudat, vol.3 p.499, 513, Biharul Anwar, vol.51 p.148, 225, vol.52 p.291, Muntakhab al-Athar p.276, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.369.

period of time. The progeny of Abdul Muttalib(1) become the same in this regard(2) and none will be distinguished from the other then your star will reappear. Praise Allah and accept it!”(3)

16 - وأخبرنا محمد بن همام قال: حدثنی جعفر بن محمد بن مالک وعبد الله بن جعفر الحمیری قالا: حدثنا محمد بن الحسین بن أبی الخطاب ومحمد بن عیسی وعبد الله بن عامر القصبانی جمیعاً، عن عبد الرحمن بن أبی نجران، عن الخشاب عن معروف بن خربوذ، عن أبی جعفر قال: سمعته یقول: قال رسول الله:

إنّما مثلُ أهل بیتی فی هذه الأمه کمثل نجوم السماء کلّما غاب نجمٌ طلع نجم حتی إذا مدَدتم إلیه حواجبَکم وأشرتُم إلیه بالأصابع أتاه ملَک الموت فذهب به، ثم بقیتم سبتاً من دهرکم لا تدرون أیّاً من أیٍّ، فاستوی فی ذلک بنو عبد المطلب، فبینما أنتم کذلک إذ أطلع الله علیکم نجمَکم فاحمِدوه واقبلوه.

(16) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik and Abdullah bin Ja'far al-Himyari from Muhammad bin al-Husayn bin Abul-Khattab, Muhammad bin Eessa and Abdullah bin Aamir al-Qasabani from Abdurrahman bin Abu Najran from al-Khashshab from Ma’roof bin Kharrabooth from Abu Ja'far al-Baqir (as) that the Prophet (S) had said:

“The example of my family among this umma is like the stars of the sky. Whenever a star sets another shines until when you stretch your eyebrows towards (a shining star) and point with your fingers at it, the Angel of Death comes to take it with him. Then you remain a period of time unknowing which one it

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1- The prophet’s grandfather.
2- That no one knows who the imam is from among the progeny of Abdul Muttalib.
3- Ithbat al-Hudat, vol.3 p.547, Biharul Anwar, vol. 51 p.22, 76, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.1 p.267.

is and so the progeny of Abdul Muttalib become the same in this regard. While you are so, Allah will make your star shine again. Then you are to praise Allah and to accept your star.”(1)

17 - حدثنا محمد بن یعقوب الکلینی قال: حدثنا علی بن إبراهیم بن هاشم، عن أبیه، عن حنان بن سدیر، عن معروف بن خربوذ، عن أبی جعفر أنه قال:

إنما نحن کنجوم السماء؛ کلّما غاب نجمٌ طلع نجم حتی إذا أشرتم بأصابعکم وملتُم بحواجبکم غیّب الله عنکم نجمَکم، فاستوت بنو عبد المطلب فلم یُعرف أیّ من أیّ، فإذا طلع نجمکم فاحمدوا ربکم.

(17) Muhammad bin Ya'qoob al-Kulayni narrated from Ali bin Ibraheem bin Hashim from his father from Hannan bin Sadeer from Ma’roof bin Kharrabooth that Abu Ja'far al-Baqir had said:

“We are like the stars of the sky. Whenever a star sets another shines until when you point with your fingers at a shining star and turn your eyebrows towards it, Allah takes your star away from you. Then the progeny of Abdul Muttalib become the same that no one is distinguished from the other. If your star reappears, then praise your God!”(2)

18 - حدثنا علی بن الحسین قال: حدثنا محمد بن یحیی، قال: حدثنا محمد بن حسان الرازی، عن محمد بن علی الکوفی قال: حدثنا عیسی بن عبد الله بن محمد بن عمر بن علی بن أبی طالب، عن أبیه، عن جده، عن أبیه أمیر المؤمنین أنه قال:

صاحبُ هذا الأمر من ولدی هو الذی یقال: مات أو هلک، لا بل فی أیّ وادٍ سلک.

(18)

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1- Ithbat al-Hudat, vol.3 p.547, Biharul Anwar, vol. 51 p.22, 76, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.1 p.267.
2- Al-Kafi, vol.1 p.338, Biharul Anwar, vol.51 p.138.

Ali bin al-Husayn narrated from Muhammad bin Yahya from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Eessa bin Abdullah bin Muhammad bin Umar bin Ali bin Abu Talib from his father from his grandfather that his father Amirul Mo'mineen Ali bin Abu Talib (as) had said:

“The master of this matter (deliverance) will be from my progeny. It is he, about whom it will be said: Has he died or perished? Or which valley has he followed?”(1)

19 - وبه عن محمد بن علی الکوفی قال: حدثنا یونس بن یعقوب، عن المفضل بن عمر قال: قلت لأبی عبد الله: ما علامه القائم؟ قال:

إذا استدار الفلکُ فقیل: مات أو هلک، فی أیّ واد سلک؟

قلت: جعلت فداک ثم یکون ماذا؟

قال: لا یظهر إلاّ بالسیف.

(19) Muhammad bin Ali al-Kufi narrated from Younus bin Ya'qoob that al-Mufadhdhal bin Umar had said: “I asked Abu Abdullah as-Sadiq (as): “What will the sign of al-Qa’im be?” He said:

“When the orbit will turn and it will be said: Has he died, perished or which valley has he followed?”

I said: “May I die for you! Then what will happen?”

He said: “He will appear with the sword.”(2)

20 - حدثنا محمد بن همام قال: حدثنا حمید بن زیاد الکوفی، قال: حدثنا الحسن بن محمد بن سماعه، عن أحمد بن الحسن المیثمی، عن زائده بن قدامه، عن عبد الکریم قال: ذُکر عند أبی عبد الله القائم، فقال:

أنّی یکون ذلک ولَم یستدِر الفلکُ حتی یقال: ماتَ أو هلک، فی أیّ وادٍ سلک؟

فقلت: وما استداره الفلک؟

فقال: اختلافُ الشیعه بینهم.

(20) Muhammad bin

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1- Al-Ghayba by at-Toossi p.425, Ithbat al-Hudat, vol.3 p.514, 533, Biharul Anwar, vol.51 p.114, Muntakhab al-Athar p.262, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.66.
2- Biharul Anwar, vol.51 p.148, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.45.

Hammam narrated from Hameed bin Ziyad al-Kufi from al-Hasan bin Muhammad bin Suma’a from Ahmad bin al-Hasan al-Maythami from Za’ida bin Qudama that Abdul Kareem had said: Once al-Qa’im was mentioned before Abu Abdullah as-Sadiq (as). He said:

“How will that be and yet the orbit has not turned nor has it been said: Has he died, perished or which valley has he followed?”

I (Abdul Kareem) asked him: “What is the turning of the orbit?”

He said: “It is the disagreement of the Shia among themselves.”(1)

These traditions refer to the conditions of the different groups that are ascribed to Shiism. They have deviated from the real Shia, who believe in the imamate of the twelfth imam Muhammad bin al-Hasan bin Ali al-Mahdi (aj).

The Sunni say when talking about the expected imam: Where is he? How can his disappearance and reappearance be? Until when will he disappear? How long will he live and eighty(2) years have passed since he has disappeared till now? Some of them say that he is dead. Others deny his being born and deny his existence at all. They scorn those, who believe in him. Some think that the period is too long and that Allah is unable to make His guardian live so long in concealment and then reappear again!

We have seen many people of our time outliving for more than a hundred years. They have been sane and healthy until the last moment of their lives. Then how do thy deny the ability of Allah to make

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1- Biharul Anwar, vol.52 p.227, Ilzam an-Nassib, vol.2 p.161, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.421.
2- It was mentioned so when the author had composed his book.

His authority outlive for more than that and to make that as one of His great signs among His people? Have they not read the story of Moses (as) mentioned in the Qur'an?

When Moses (as) was born, a great number of women and children were killed in order to prevent the will of Allah from being realized but in spite of all what the Pharaoh had done; Allah had carried out His will. The great sign of Allah was that the Pharaoh, who had killed the great number of women and children in order to perish the chance of bringing life to the expected prophet, himself had brought Moses up and in his own palace since being a baby until becoming a young man. “Such has been the course of Allah that has indeed run before, and you shall not find a change in Allah's course.”(1)

O people of understanding, learn a lesson and you, the Shia, keep to what Allah has guided you to and praise Him for the great favor He has distinguished you with.

Other Traditions

1 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا القاسم بن محمد بن الحسن بن حازم، قال: حدثنا عبیس بن هشام الناشری، عن عبد الله بن جبله، عن فضیل الصائغ، عن محمد بن مسلم الثقفی، عن أبی عبد الله أنه قال:

إذا فقد الناس الإمامَ مکثوا سنینَ لا یدرون أیّا من أیّ، ثم یُظهر الله لهم صاحبهم.

(1) Ahmad bin Muhammad bin Sa'eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss

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1- Qur'an, 48:23.

bin Hisham an-Nashiri from Abdullah bin Jibilla from Fudhayl as-Sa’igh from Muhammad bin Muslim ath-Thaqafi that Abu Abdullah as-Sadiq (as) had said:

“If people miss the imam, they will stay many years unknowing which one he is and then Allah will make him appear to them.”(1)

2 - وبه، عن عبد الله بن جبله، عن علی بن الحارث بن المغیره، عن أبیه قال: قلت لأبی عبد الله: یکون فترهٌ لا یعرف المسلمون فیها إمامَهم؟

فقال: یقال ذلک.

قلت: فکیف نصنع؟

قال: إذا کان ذلک فتمسکوا بالأمر الأول حتی یبین لکم الآخر.

(2) Abdullah bin Jibilla narrated from Ali bin al-Harith bin al-Mugheera that his father had said: I asked Abu Abdullah as-Sadiq (as): “Will there be a time, in which the Muslims will not know who their imam is?”

He said: “It is said so.”

I said: “what will we do then?”

He said: “If that occurs, then keep to the previous one until the next one becomes clear to you.”(2)

3 - وبه، عن عبد الله بن جبله، عن محمد بن منصور الصیقل، عن أبیه منصور قال: قال أبو عبد الله:

إذا أصبحتَ وأمسیت یوماً لا تری فیه إماماً من آل محمد فأحْبِب مَن کنت تحب وأبغض من کنت تبغض ووالِ من کنتَ توالی وانتظر الفرجَ صباحاً ومساء.

(3) Abdullah bin Jibilla narrated from Muhammad bin Mansoor as-Sayqal from his father that Abu Abdullah as-Sadiq (as) had said:

“If you spend a day and a night without finding an imam of Muhammad’s progeny, then still love whom you have loved before, hate whom you have hated before, follow whom you have followed

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1- Ithbat al-Hudat, vol. 3 p.533, Biharul Anwar, vol.51 p.148, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.369.
2- Biharul Anwar, vol.52 p.132.

and wait for the deliverance day and night.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Muhammad bin Yahya from Ahmad bin Muhammad from ibn Fadhdhal from al-Hasan bin Ali al-Attar from Ja'far bin Muhammad from Mansoor from someone from Abu Abdullah as-Sadiq (as).(1)

4 - حدثنا محمد بن همام قال: حدثنا عبد الله بن جعفر الحمیری، عن محمد بن عیسی والحسن بن ظریف جمیعاً، عن حماد بن عیسی، عن عبد الله بن سنان قال: دخلت أنا وأبی علی أبی عبد الله فقال:

کیف أنتم إذا صِرتم فی حال لا ترَون فیها إمامَ هدی ولا علماً یُری؟ فلا ینجو من تلک الحَیره إلاّ مَن دعا بدعاء الغریق.

فقال أبی: هذا واللهِ البلاءُ، فکیف نصنع، جُعلتُ فداک، حینئذ؟

قال: إذا کان ذلک - ولن تدرکَه - فتمسّکوا بما فی أیدیکم حتی یتضحَ لکم الأمر.

(4) Muhammad bin Hammam narrated from Abdullah bin Ja'far al-Himyari from bin Eessa and al-Husayn bin Dhareef from Hammad bin Eessa that Abdullah bin Sinan had said: My father and I went to Abu Abdullah as-Sadiq (as). He said:

“What will you do if you become in a time that you do not find an imam of guidance nor any banner and then no one will be saved from that confusion except one, who will pray Allah with the prayer of drowner?”

My father said: “By Allah, this is a great calamity. May I die for you! What will we do then?”

He said: “If that occurs-and you will not attain it-then keep to that you have had until the matter becomes clear.”(2)

5

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1- Biharul Anwar, vol.52 p.132.
2- Kamal ad-Deen p.348, Ithbat al-Hudat, vol.3 p.533, Biharul Anwar, vol.52 p.133, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.399.

- وبه، عن محمد بن عیسی والحسن بن ظریف، عن الحارث بن المغیره النصری، عن أبی عبد الله قال: قلت له: إنا نروی بأنّ صاحب هذا الأمر یُفقد زماناً، فکیف نصنع عند ذلک؟

قال: تمسکوا بالأمرِ الأول الذی أنتم علیه حتی یبین لکم.

(5) Muhammad bin Eessa and al-Hasan bin Ddhareef narrated that al-Harith bin al-Mugheera an-Nasri had said: I said to Abu Abdullah as-Sadiq (as): “We have tradition saying that the imam will be missed in some period of time. What will we do then?”

He said: “Keep to the previous one that you have kept to until the matter becomes clear.”(1)

6 - محمد بن همام بإسناده یرفعه إلی أبان بن تغلب، عن أبی عبد الله أنه قال:

یأتی علی الناس زمانٌ یصیبهم فیها سبطه یأرز العلم فیها کما تأرز الحیّه فی جحرها، فبینما هم کذلک إذ طلع علیهم نجم.

قلت: فما السبطه؟

قال: الفتره.

قلت: فکیف نصنع فیما بین ذلک؟

فقال: کونوا علی ما أنتم علیه حتیّ یطلع الله لکم نجمَکم.

(6) Muhammad bin Hammam narrated from some narrators that Abban bin Taghlub had said: Abu Abdullah as-Sadiq (as) said:

“A time will come to people, in which knowledge will be bound as a snake bound in its hole. While they are in such a condition, a star will shine to them.”

I said: “What do we do during that time?”

He said: “Keep to what you have kept to until Allah makes your star shine to you.”(2)

7 - وبه، عن أبان بن تغلب، عن أبی عبد الله أنه قال:

کیف أنتم إذا وقعت السّبطه بین المسجدَین فیأرز

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1- Biharul Anwar, vol.52 p.133.
2- Kamal ad-Deen p.349, Ithbat al-Hudat, vol.3 p.534, Biharul Anwar, vol.52 p.134, Bisharatul Islam p.149, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.398.

العلم فیها کما تأرز الحیهُ فی جحرها واختلفت الشیعهُ بینهم وسمّی بعضُهم بعضاً کذّابین، ویتفل بعضُهم فی وجوه بعض.

فقلت: ما عند ذلک مِن خیر؟

قال: الخیر کلّه عند ذلک - یقوله ثلاثا - یرید قرب الفرج.

(7) Abban bin Taghlub narrated that Abu Abdullah as-Sadiq (as) had said:

“What will you do if a time comes to you between the two mosques,(1) at which knowledge will be bound as a snake bound in its hole and the Shia will disagree among themselves, will call each other as liars and will spit at the face of each other?”

Abban said: “What goodness will be in that?”

He said: “All the goodness will be in that.” He said it three times and he meant that deliverance would be near.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from some of his companions from Ahmad bin Muhammad from al-Hasan bin Ali al-Washsha’ from Ali bin al-Husayn from Abban bin Taghlub from Abu Abdullah as-Sadiq (as).(2)

8 - حدثنا أحمد بن هوذه الباهلی أبو سلیمان، قال: حدثنا إبراهیم بن إسحاق النهاوندی، قال: حدثنا عبد الله بن حماد الأنصاری، عن أبان بن تغلب، عن أبی عبد الله أنه قال:

یا أبان، یصیب العلم سبطهٌ، یأرز العلم بین المسجدین کما تأرز الحیه فی جحرها.

قلت: فما السبطه؟

قال: دون الفتره، فبینَما هم کذلک إذ طلع لهم نجمُهم.

فقلت: جُعلت فداک، فکیف نصنع وکیف یکون ما بین ذلک؟

فقال لی: ما أنتم علیه حتی یأتیکم الله بصاحبها.

(8) Ahmad bin Hawtha al-Bahili narrated from Ibraheem bin Iss’haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abban bin Taghlub that

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1- He might mean the Kaaba and the mosque of the Prophet (S).
2- Kamal ad-Deen p.1 p.340, Biharul Anwar, vol.52 p.134, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.444.

Abu Abdullah as-Sadiq (as) had said:

“O Abban, a period of time will come to people, at which knowledge will be bound between the two mosques as a snake bound in its hole. As they are in such a condition, their star will shine to them.”

Abban said: “May I die for you! What will we do and what will happen then?”

He said: “Keep to what you have kept to until Allah brings the master (of the matter).”(1)

These traditions confirm the truth of the disappearance (of Imam al-Mahdi) and of the limitation of knowledge, which refers to the authority. Throughout these traditions, the infallible imams have ordered the Shia to keep on what they have believed in and to wait for that they have been promised of. They are excused when not seeing their authority and imam during the period of the disappearance.

The ignorant, who are not aware of what the infallible imams have said through their traditions about the disappearance of al-Qa’im (as), ask to be led to the person and the place of al-Qa’im (as). They ask to see him with their eyes and they deny his disappearance because they are far away from knowledge and jurisprudence. They deny the sayings of the infallible imams whereas they have been ordered to obey Allah, His messenger and His guardians and have been warned of disobeying them. Allah has said:

لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَیْنَکُمْ کَدُعَاءِ بَعْضِکُمْ بَعْضًا ۚ قَدْ یَعْلَمُ اللَّهُ الَّذِینَ یَتَسَلَّلُونَ مِنْکُمْ لِوَاذًا ۚ فَلْیَحْذَرِ الَّذِینَ یُخَالِفُونَ عَنْ أَمْرِهِ أَنْ

p: 238


1- Kamal ad-Deen p.349, Ithbat al-Hudat, vol.3 p.534, Biharul Anwar, vol.52 p.134, Bisharatul Islam p.149, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.398.

تُصِیبَهُمْ فِتْنَهٌ أَوْ یُصِیبَهُمْ عَذَابٌ أَلِیمٌ 

“…Therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.”(1)

یَا أَیُّهَا الَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَأُولِی الْأَمْرِ مِنْکُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِی شَیْءٍ فَرُدُّوهُ إِلَی اللَّهِ وَالرَّسُولِ إِنْ کُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ ۚ ذَٰلِکَ خَیْرٌ وَأَحْسَنُ تَأْوِیلًا 

“O you who believe! obey Allah and obey the Messenger and those in authority from among you.”(2)

وَأَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَاحْذَرُوا ۚ فَإِنْ تَوَلَّیْتُمْ فَاعْلَمُوا أَنَّمَا عَلَیٰ رَسُولِنَا الْبَلَاغُ الْمُبِینُ 

“And obey Allah and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger.”(3)

In the fourth tradition it was said “…that you do not find an imam of guidance nor any banner”. This referred to what had really happened and confirmed the matter of the deputies, who had been between the imam and his Shia but their job stopped after some time. The deputy between the imam, during his disappearance, and the Shia was like the banner. When people were afflicted with the ordeal, the banners disappeared and would not reappear until the expected imam would reappear. Also the confusion that the infallible imams had told of occurred. The second disappearance of al-Qa’im (as) also took place. It will be discussed in a next chapter.

Other Traditions

1 - أخبرنا محمد بن همام، عن بعض رجاله، عن أحمد بن محمد بن خالد، عن أبیه عن رجل، عن المفضل بن عمر، عن أبی عبد

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1- Qur'an, 24:63.
2- Qur'an, 4:59.
3- Qur'an, 5:92.

الله أنه قال:

أقرب ما یکون هذه العصابهُ من الله وأرضی ما یکون عنهم إذا افتَقدوا حجهّ الله، فحُجب عنهم ولم یظهر لهم ولم یعلَموا بمکانه وهم فی ذلک یعلمون ویوقنون أنه لم تبطل حجه ُالله ولا میثاقه، فعندها توقّعوا الفرج صباحاً ومساءً فإنّ أشد ما یکون غضبُ الله علی أعدائه إذا افتقدوا حجتَه فلم یظهر لهم. وقد علم الله أنّ أولیاءه لا یرتابون، ولو علم أنهم یرتابون ما غیّب حجته طرفه عین عنهم، ولا یکون ذلک إلاّ علی رأس شرار الناس.

(1) Muhammad bin Hammam narrated from some of his companions from Ahmad bin Muhammad bin Khalid from his father from someone from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said:

“This group (the Shia) will be closer to Allah and Allah will be more pleasant with them when they miss the authority of Allah by being hidden from them whereas they are certain that the authority of Allah and His promise will not be annulled. Then you are to wait for the deliverance day and night. The bitterest wrath of Allah upon His enemies will be when they miss the authority of Allah forever. Allah knows that the true believers will not doubt; otherwise He will never hide His authority for a while. That will not be except with the evil people.”(1)

2 - حدثنا محمد بن یعقوب الکلینی، قال: حدثنا علی بن إبراهیم بن هاشم، عن أبیه عن محمد بن خالد، عمن حدثه، عن المفضل بن عمر. قال الکلینی: وحدثنا محمد بن یحیی، عن عبد الله بن

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1- Al-Kafi, vol.p.1 p.333, Kamal ad-Deen p.337, 339, Taqreeb al-Ma’arif p.188, al-Ghayba by at-Toossi p.457, I’ilam al-Wara p.404, Biharul Anwar, vol.52 p.94.

محمد بن عیسی، عن أبیه، عن بعض رجاله، عن المفضل بن عمر، عن أبی عبد الله أنه قال:

أقربُ ما یکون العباد من الله وأرضی ما یکون عنهم إذا افتقدوا حجه الله ولم یظهر لهم، ولم یعلموا بمکانه، وهم فی ذلک یعلمون أنه لم تبطلْ حجه الله جلّ ذِکره ولا میثاقه، فعندها فتوقّعوا الفرج صباحاً ومساء، فإنّ أشدّ ما یکون غضبُ الله علی أعدائه إذا افتقدوا حجهَ الله فلم یظهر لهم، وقد علم الله أنّ أولیاءه لا یرتابون ولو علِم أنهم یرتابون ما غیّب حجته عنهم طرفه عین، ولا یکون ذلک إلاّ علی رأس شرارِ الناس.

(2) Muhammad bin Ya'qoob al-Kulayni narrated from Ali bin Ibraheem bin Hashim from his father from Muhammad bin Khalid from someone from al-Mufadhdhal bin Umar, also narrated by Muhammad bin Ya'qoob al-Kulayni from Muhammad bin Yahya from Abdullah bin Muhammad bin Eessa from his father from some of his companions from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said:

“People will be closer to Allah and He will be more pleasant with them when they miss His authority and he (the authority) does not appear to them nor they know his place although they know that the authority of Allah will never be annulled. Then you wait for the deliverance day and night because the bitterest wrath of Allah will be upon His enemies when they miss His authority forever. Allah has known that His true believers will never doubt; otherwise He will never hide His authority from them for a

p: 241

while. That will not be except with the evilest people.”(1)

Imam Abu Abdullah as-Sadiq (as) has praised his followers by saying that Allah will be more pleasant with them when they will miss the authority by being hidden from them and in spite of that they know well that the authority of Allah will never be annulled. He has described his followers by saying that they will never doubt because if Allah knows that they will doubt, He will never hide His authority from them for a while.

Praise be to Allah, Who has made us from among those, who do not doubt, suspect or deviate from the straight way into the way leading to blindness and perishment!

3 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا محمد بن المفضل وسعدان بن إسحاق بن سعید وأحمد بن الحسین ومحمد بن أحمد بن الحسن القطوانی جمیعاً، عن الحسن بن محبوب، عن هشام بن سالم الجوالیقی، عن یزید الکناسی قال: سمعت أبا جعفر الباقر یقول:

إنّ صاحب هذا الأمر فیه شبهٌ من یوسف، ابن أمَه سوداء، یصلح الله له أمره فی لیله.

(3) Ahmad bin Muhammad bin Sa'eed narrated from Muhammad bin al-Mufadhdhal, Sa’dan bin Iss’haq bin Sa'eed, Ahmad bin al-Husayn and Muhammad bin Ahmad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob from Hisham bin Salim al-Jawaleeqi that Yazeed al-Kinasi had heard Abu Ja'far al-Baqir (as) saying:

“The master of this matter (al-Qa’im) has a likeness to Prophet Joseph and his mother is a black bondmaid.(2) Allah will make him succeed within a night.”(3)

4 -

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1- Al-Kafi, vol.p.1 p.333, Kamal ad-Deen p.337, 339, Taqreeb al-Ma’arif p.188, al-Ghayba by at-Toossi p.457, I’ilam al-Wara p.404, Biharul Anwar, vol.52 p.94.
2- The traditions have agreed upon that the mother of Imam al-Mahdi (aj) is either a Roman or from Morocco and not a black woman.
3- Biharul Anwar, vol.51 p.41, Muntakhab al-Athar p.300, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.239.

حدثنا علی بن أحمد قال: حدثنا عبید الله بن موسی العلوی، عن أحمد بن الحسین، عن أحمد بن هلال، عن عبد الرحمن بن أبی نجران، عن فضاله بن أیوب، عن سدیر الصیرفی قال: سمعت أبا عبد الله الصادق یقول:

إنّ فی صاحب هذا الأمر لشبهاً من یوسف.

فقلت: فکأنک تخبّرنا بغیبه أو حَیره.

فقال: ما ینکر هذا الخلق الملعون أشباه الخنازیر من ذلک؟ إنّ إخوه یوسف کانوا عقلاء ألبّاء أسباطاً أولاد انبیاء، دخلوا علیه فکلّموه وخاطبوه وتاجروه وراودوه وکانوا إخوتَه وهو أخوهم لم یعرفوه حتیّ عرّفهم نفسه وقال لهم: أنا یوسف، فعرفوه حینئذ.

(4) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ahmad bin al-Husayn from Ahmad bin Hilal from Abdurrahman bin Abu Najran from Fudhala bin Ayyoob that Sadeer as-Sayrafi had said: I heard Abu Abdullah as-Sadiq (as) saying:

“The master of this matter has a likeness to Prophet Joseph (as).”

I said: “As if you want to tell us about a disappearance or confusion!”

He said: “Why do this damned people, who are like the pigs, deny this matter (the disappearance of imam al-Mahdi)? The brothers of Prophet Joseph (as) were skilled, intelligent and sons of prophets. When they came to him, they talked and dealt with him and although they were his brothers they could not know him until he himself told them that he was their brother Joseph.

فما تُنکر هذه الأمّه المتحیره أن یکون الله یرید فی وقت من الأوقات أن یستر حجته عنهم؟ لقد کان یوسف إلیه مُلک مصر، وکان بینه وبین أبیه مسیره ثمانیه عشر یوماً، فلو

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أراد أن یعلمه بمکانه لقدر علی ذلک، واللهِ لقد سار یعقوب وولده عند البشاره تسعه أیام من بَدوهم إلی مصر. فما تنکر هذه الأمه أن یکون الله یفعل بحجّته ما فعل بیوسف؟

Then why do this umma deny that Allah may want to hide His authority from people for a certain time? Prophet Joseph (as) was the king of Egypt and there was between him and his father a distance of eighteen days-travel. If he wanted to inform his father of his place, he could do that. By Allah, Jacob (as) and his sons, after having heard the news of Joseph, traveled from their village to Egypt within nine days. So why do this umma deny that Allah may do for his authority (al-Mahdi) as He has done for Prophet Joseph (as)?

وأن یکون صاحبُکم المظلوم المجحود حقّه صاحب هذا الأمر یتردّد بینهم ویمشی فی أسواقهم ویطأ فرشَهم ولا یعرفونه حتی یأذن الله له أن یعرّفهم نفسه کما أذِن لیوسف حین قال له إخوته

قَالُوا أَإِنَّکَ لَأَنْتَ یُوسُفُ ۖ قَالَ أَنَا یُوسُفُ وَهَٰذَا أَخِی ۖ قَدْ مَنَّ اللَّهُ عَلَیْنَا ۖ إِنَّهُ مَنْ یَتَّقِ وَیَصْبِرْ فَإِنَّ اللَّهَ لَا یُضِیعُ أَجْرَ الْمُحْسِنِینَ 

Perhaps the master of this matter (al-Qa'im), who has been wronged and whose right has been denied, goes and comes among people frequently, walks in their markets and sits on their mats but they do not know him until the will of Allah permits him to introduce himself to them as Allah has permitted Prophet Joseph (as) to introduce himself to his brothers by

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saying: (They said: Are you indeed Yousuf? He said: I am Yousuf).(1)

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Ali bin Ibraheem bin Hashim from Muhammad bin al-Husayn from ibn Abu Najran from Fudhala bin Ayyoob from Sadeer as-Sayrafi from Abu Abdullah as-Sadiq (as).(2)

5 - وحدثنا علی بن أحمد، عن عبید الله بن موسی، عن عبد الله بن جبله، عن الحسن بن علی بن أبی حمزه، عن أبی بصیر قال: سمعت أبا جعفر الباقر یقول:

فی صاحب هذا الأمر سننٌ من أربعه أنبیاء؛ سنّهٌ من موسی وسنهٌ من عیسی وسنهٌ من یوسف وسنه من محمدٍ صلوات الله علیهم أجمعین.

فقلت: ما سنه موسی؟

قال: خائف یترقب.

قلت: وما سنه عیسی؟

فقال: یقال فیه ما قیل فی عیسی.

قلت: فما سنه یوسف؟

قال: السجن والغیبه.

قلت: وما سنّه محمد ؟

قال: إذا قام سار بسیره رسول الله إلاّ أنه یبین آثار محمّد ویضع السیفَ علی عاتقه ثمانیه أشهر هرجاً هرجاً حتی یرضی الله.

قلت: فکیف یعلم رضا الله؟

قال: یُلقی الله فی قلبه الرحمهَ.

(5) Ali bin Ahmad narrated from Obaydillah bin Musa from Abdullah bin Jibilla from al-Hasan bin Abu Hamza that Abu Baseer had said: I heard Abu Ja'far al-Baqir (as) saying:

“The master of this matter has aspects like those that four of the prophets have had; an aspect of Moses, one of Jesus Christ, one of Joseph and one of Muhammad (peace be upon them).”

I said: “Which aspect of Moses (as)?”

He said: “Afraid and lying in wait.”

I said: “Which one of Jesus Christ (as)?”

He said: “It will be said about him (Imam al-Mahdi) as that has

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1- Qur’an, 12:90.
2- Al-Kafi, vol.1 p.336, Kamal ad-Deen p.144, Ilal ash-Sharayi’ p.244, Dala’il al-Imama p.290, Taqreeb al-Ma’arif p.189, I’lam al-Wara p.405, al-Khara’ij wel Jara’ih, vol.1 p.934, Ithbat al-Hudat, vol.3 p.442.

been said about Jesus Christ (as).”

I said: “Which of Joseph?”

He said: “Prison and disappearance.”

I said: “Which of Muhammad (as)?”

He said: “If he (Imam al-Mahdi) appears, he will imitate his grandfather Muhammad (as) but he will unsheathe his sword for eight months, during which there will be commotion, until Allah becomes pleased.”

I said: “How will it be known that Allah becomes pleased?”

He said: “Allah will put mercy into his (the imam’s) heart.”(1)

Look, O you people of understanding, attentively at these sayings of Imam al-Baqir (as) and Imam as-Sadiq (as) concerning the disappearance of Imam al-Mahdi and the aspects of the prophets he has and that Allah will make him succeed and prevail within a night. Definitely he will remove all the heresies created by the heretics, whom Allah has not let taste the sweetness of faith and knowledge. Then the little group, whom Allah has favored with faith and belief in the imamate and let not deviate as much many groups have deviated and followed the Satan wherever he goes; left or right, is to thank and praise Allah for this great blessing in not being among those, whom the Satan has made hate faith and truth and like deviation. Let this little group be so grateful to Allah for making them obey His guardians, whom He has ordered to be obeyed. Allah says when talking about Iblis:

قَالَ فَبِعِزَّتِکَ لَأُغْوِیَنَّهُمْ أَجْمَعِینَ  إِلَّا عِبَادَکَ مِنْهُمُ الْمُخْلَصِینَ 

“He (Iblis) said: Then by Thy Might I will surely make them live an evil life, all

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1- Al-Imama wet Tabsira p.93, Ithbat al-Wassiyya p.226, Kamal ad-Deen p.152, 326, 327, 329, Dala’il al-Imama p.291, Taqreeb al-Ma’arif p.190, al-Ghayba by at-Toossi p.160, I’lam al-Wara p.403.

except Thy servants from among them, the purified ones.”(1)

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّیَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَیُبَتِّکُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَیُغَیِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَنْ یَتَّخِذِ الشَّیْطَانَ وَلِیًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِینًا 

“And most certainly I will lead them astray and excite in them vain desires.”(2)

قَالَ فَبِمَا أَغْوَیْتَنِی لَأَقْعُدَنَّ لَهُمْ صِرَاطَکَ الْمُسْتَقِیمَ 

“I will certainly lie in wait for them in Thy straight path.”(3)

Imam Ali says (as) in one of his speeches:

أنا حبلُ الله المتین، وأنا الصراط المستقیم، وأنا الحجه لله علی خلقه أجمعین بعد رسوله الصادق الأمین.

“I am the firm ‘rope’ of Allah. I am the straight path. I am the authority of Allah over His people after His messenger Muhammad (as)…”

Then Allah says when talking about Iblis:

وَلَقَدْ صَدَّقَ عَلَیْهِمْ إِبْلِیسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِیقًا مِنَ الْمُؤْمِنِینَ 

“And certainly the Satan found true his conjecture concerning them, so they follow him, except a party of the believers.”(4)

Be awake from the doze of advertence and fancy. Do not let what the infallible imams (as) have said go in vain! Care for it with attentive hearts and reflecting minds! Be guided that Allah may keep the Satan away from you in order not to be among his (Satan’s) submissive followers where Allah says:

إِنَّ عِبَادِی لَیْسَ لَکَ عَلَیْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَکَ مِنَ الْغَاوِینَ 

“Surely, as regards My servants, you have no authority over them except those who follow you of the deviators.”(5)

6 - حدثنا محمد بن همام - رحمه الله - قال: حدثنا جعفر بن محمد بن مالک، قال: حدثنا عباد بن یعقوب، عن یحیی بن یعلی،

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1- Qur'an, 38:82-83.
2- Qur'an, 4:119.
3- Qur'an, 7:16.
4- Qur'an, 34:20.
5- Qur'an, 15:42.

عن زراره قال: سمعت أبا عبد الله یقول:

إنّ للقائم غیبهً قبل أن یقوم.

فقلت: ولِمَ؟

قال: یخاف. -وأومأَ بیدِه إلی بطنه.-

ثم قال: یا زرارهُ، وهو المنتظَر وهو الذی یُشکّ فی ولادته، فمِنهم من یقول: مات أبوه بلا خلفٍ، ومنهم من یقول: حُمل، ومنهم من یقول: غائبٌ، ومنهم من یقول وُلد قبل وفاه أبیه بسنین وهو المنتظَر غیر أن الله یحبّ أن یمتحن قلوبَ الشیعه، فعند ذلک یرتاب المبطلونُ یا زراره.

(6) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Abbad bin Ya'qoob from Yahya bin Ya’la that Zurara had said: I heard Abu Abdullah as-Sadiq (as) saying:

“Al-Qa’im (as) will disappear before his rising.”

I asked: “Why?”

He said: “He fears (people) although he is the expected one. O Zurara, his birth is suspected. Some say that his father has died without leaving offspring, some say that he has disappeared and others say that he has born some years before his father’s death. He is the expected imam but Allah will try the hearts of the Shia and then might those have doubted, who follow falsehood.”

قال زراره: قلت: جعلتُ فداک، إن أدرکتُ ذلک الزمان أیَّ شیء أعمل؟

قال: یا زراره، متی أدرکتَ ذلک الزمان فادعُ بهذا الدعاء: اللّهمّ عرّفنی نفسَک فإنّک إن لم تُعرّفنی نفسک لم أعرِف نبیّک، اللّهم عرّفنی رسولَک فإنّک إنْ لم تُعرّفنی رسولَک لم أعرِف حجَّتَک، اللّهم عرّفنی حجّتَک فإنّک إنْ لم تُعرّفنی حجّتَک ضَللتُ عن دینی.

I said: “May I die for you! If I live until that time, what shall I do then?”

He said: “O Zurarra, when you

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live until then, pray with this prayer: (O Allah, let me know You because if You do not let me know You, I can never know Your prophet. O Allah, let me know Your prophet because if You do not let me know Your prophet, I can never know Your authority. O Allah, let me know Your authority because if You do not let me know Your authority, I shall deviate from my religion.”

ثم قال: یا زرارهُ، لا بُدّ من قتلِ غلام بالمدینه.

قلت: جعلت فداک، أوَلیسَ الذی یقتله جیشُ السفیانی؟

قال: لا، ولکن یقتله جیشُ بنی فلان یخرج حتیّ یدخل المدینه، ولا یدری الناسُ فی أیّ شیء دخل، فیأخذ الغلامَ فیقتله فإذا قتله بغیاً وعدواناً وظلماً لم یُمهِلهم الله، فعند ذلک یتوقع الفرج.

Then he said: “O Zurara, a young boy will be killed in Medina then.”

I said: “Is he not the one, who will be killed by the army of as-Sufyani?”

He said: “No, but he will be killed by the army of bani(1) so and so. This army will enter into Medina and people will not know why the army has come. Then the young boy will be taken and killed unjustly and offensively. When the boy is killed, Allah will not respite them and then the deliverance will be expected soon.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Ali bin Ibraheem bin Hashim from al-Hasan bin Musa al-Khashshab from Abdullah bin Musa from Abdullah bin Bukayr from Zurara from Abu Abdullah as-Sadiq (as).

Also it was narrated by Muhammad

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1- Bani means the tribe of or the family of.

bin Ya'qoob from al-Husayn bin Ahmad from Ahmad bin Hilal from Uthman bin Eessa from Khalid bin Nujayh from Zurara from Abu Abdullah as-Sadiq (as).(1)

7 - حدثنا محمد بن همام بإسناد له عن عبد الله بن عطاء المکی قال:

قلت لأبی جعفر: إن شیعتَک بالعراق کثیره وواللهِ ما فی أهل بیتک مثلک، فکیف لا تخرج؟

فقال: یا عبد الله بن عطاء، قد أخذتَ تفرش أذُنَیک للنوکی! إی واللهِ ما أنا بصاحبکم.

قلت: فمَن صاحبنا؟

فقال: انظروا مَن غُیّبتْ عن الناس ولادتُه، فذلک صاحبکم، إنه لیس منّا أحدٌ یُشار إلیه بالأصابع ویمضغ بالألسن إلاّ مات غیظاً أو حتف أنفه.

(7) Muhammad bin Hammam narrated that Abdullah bin Atta’ al-Mekki had said: I said to Abu Ja'far al-Baqir (as): “Your Shia in Iraq are so many and there is no one like you from among your family. Why do you not rise?” He said:

“O Abdullah bin Atta’, you have given your ears to the fools. By Allah, I am not your man (the one, whom you think to be al-Qa’im).”

I said: “Then who is he?”

He said: “See whose birth will be vague to people, it will be him. No one of us, who is pointed at with fingers or circulated by tongues, unless he will be killed or will die.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from al-Husayn bin Muhammad and others from Ja'far bin Muhammad from Ali bin al-Abbas bin Aamir from Musa bin Hilal al-Kindi from Abdullah bin Atta’ al-Mekki from Abu Ja'far al-Baqir (as).(2)

8 - حدثنا علی بن أحمد، عن عبید الله

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1- Al-Kafi, vol.1 p.337, 338, 340, 342, Kamal ad-Deen p.342, 346, 481, Dala’il al-Imama p.293, Taqreeb al-Ma’arif p.188, Kanzul Fawa’id, vol.1 p.374, al-Ghayba by at-Toossi p.333, I’lam al-Wara p.405, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.446.
2- Al-Kafi, vol.1 p.342, Kamal ad-Deen p.325, Rassa’il al-Mufeed p.400, Taqreeb al-Ma’arif p.191, I’lam al-Wara p.402, Kashful Ghumma, vol.3 p.312, Ithbat al-Hudat, vol.3 p.446, 467, Biharul Anwar, vol.51 p.34, 36, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.226.

بن موسی العلوی قال: حدثنی محمد بن أحمد القلانسی بمکه سنه سبع وستین ومائتین قال: حدثنا علی بن الحسن، عن العباس بن عامر، عن موسی بن هلال، عن عبد الله بن عطاء المکی قال:

خرجت حاجّاً من واسط فدخلتُ علی أبی جعفر محمد بن علی فسألنی عن الناس والأسعار، فقلت: ترکت الناسَ مادّینَ أعناقهم إلیک لو خرجت لاتَّبَعک الخلقُ.

(8) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin Ahmad al-Qalanisi from Ali bin al-Hasan from al-Abbas bin Aamir from Musa bin Hilal that Abdullah bin Atta’ al-Mekki had said:

“I came from Wassit(1) to perform the hajj. I visited Abu Ja'far Muhammad bin Ali (al-Baqir) (as). He asked me about the people and the markets there. I said: the people have looked forward to you. If you rise, a great number of people will follow you.”

فقال: یا بن عطا، قد أخذتَ تفرش أذُنَیک للنوکی! لا والله ما أنا بصاحبکم ولا یُشار إلی رجل منّا بالأصابع ویمطّ إلیه بالحواجب إلاّ مات قتیلاً أو حتف أنفه.

قلت: وما حتفُ أنفه؟

قال: یموت بغیظه علی فراشه، حتیّ یبعث الله مَن لا یؤبَه لولادته.

قلت: ومَن لا یؤبه لولادته؟

فقال: انظر مَن لا یدری الناس أنّه وُلد أم لا، فذاک صاحبکم.

He said: “O bin Atta’, you have spread your ears to the fools. By Allah, I am not your man. None of us, who is pointed at with fingers or towards whom eyebrows are stretched, unless he is killed or he dies because of anger until Allah will send one, whose birth will be vague.”

I said:

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1- A town in Iraq.

“And who is he, whose birth will be vague?”

He said: “See who that people do not know whether he is born or not. That will be your man.”(1)

9 - حدثنا محمد بن یعقوب قال: حدثنا عده من أصحابنا، عن سعد بن عبد الله عن أیوب بن نوح قال:

قلت لأبی الحسن الرضا:إنا نرجو أن تکون صاحبَ هذا الأمر وأن یسوقه الله إلیک عفواً بغیر سیف، فقد بویع لک، وقد ضُربتْ الدراهم باسمِک.

فقال: ما منّا أحدٌ اختلفت الکتب إلیه وأشیر إلیه بالأصابع وسئل عن المسائل وحملت إلیه الأموال إلاّ اغتیل أو مات علی فراشه حتی یبعث الله لهذا الأمر غلاماً منّا خفیَّ المولد والمنشأ، غیرَ خفیٍّ فی نسبه.

(9) Muhammad bin Ya'qoob narrated from some of his companions from Sa’d bin Abdullah that Ayyoob bin Noah had said: “I said to Abul Hasan ar-Redha(2) (as):

“We hope that you are the man of the matter and that Allah may pave the way to you peacefully and without fighting. Homage has been paid to you and money is coined with your name.”

He said: “None of us that letters has been sent to, has been pointed at with fingers, has been asked about religious matters and monies (legal religious rights) have been sent to, unless he is killed or he dies in his bed until Allah will send for this matter a boy from our progeny, whose birth and early life will be unknown but his lineage will be not unknown.”(3)

10 - وحدثنا محمد بن همام قال: حدثنا جعفر بن محمد بن مالک، قال: حدثنا عباد

p: 252


1- Al-Kafi, vol.1 p.342, Kamal ad-Deen p.325, Rassa’il al-Mufeed p.400, Taqreeb al-Ma’arif p.191, I’lam al-Wara p.402, Kashful Ghumma, vol.3 p.312, Ithbat al-Hudat, vol.3 p.446, 467, Biharul Anwar, vol.51 p.34, 36, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.226.
2- The eighth imam of the Shia.
3- Al-Kafi, vol.1 p.341, Kamal ad-Deen p.370, I’lam al-Wara p.407, Kashful Ghumma, vol.3 p.314, Ithbat al-Hudat, vol.3 p.446, 477, Biharul Anwar, vol.51 p.37, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.155.

بن یعقوب، عن یحیی بن یعلی، عن أبی مریم الأنصاری، عن عبد الله بن عطاء قال: قلت لأبی جعفر الباقر:

أخبرنی عن القائم .

فقال: واللهِ ما هو أنا ولا الذی تمدّون إلیه أعناقکم، ولا یُعرف ولادته.

قلت: بما یسیر.

قال: بما سار به رسول الله ، هدر ما قبله واستقبل.

(10) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Abbad bin Ya'qoob from Yahya bin Ya’la from Abu Maryam al-Ansari that Abdullah bin Atta’ had said: I said to Abu Ja'far al-Baqir (as): “Would you tell me about al-Qa’im?” He said:

“By Allah, it is not me and it is not one, whom you stretch your necks towards. It is the one, whose birth will be unknown.”

I said: “What will he do?”

He said: “He will do as the Prophet (S) has done. He will annul all heresies that have been established before him and he will establish new principles.”(1)

11 - حدثنا محمد بن همام قال: حدثنا عبد الله بن جعفر الحمیری، عن محمد بن عیسی، عن صالح بن محمد، عن یمان التمار قال: قال أبو عبد الله:

إنّ لصاحب هذا الأمر غیبهً، المتمسّکُ فیها بدینه کالخارط لشَوک القتاد بیده.

ثم أطرق ملیاً، ثم قال: إنّ لصاحب هذا الأمر غیبهً فلیتّقِ الله عبدٌ ولیتمسّکْ بدینه.

(11) Muhammad bin Hammam narrated from Abdullah bin Ja'far al-Himyari from Muhammad bin Eessa from Salih bin Muhammad from Yaman at-Tammar that Abu Abdullah as-Sadiq (as) had said:

“The man of this matter will disappear for a period of time, during which one, who still keeps to his religion, is like one,

p: 253


1- Iqd ad-Durar p.226, Ithbat al-Hudat, vol.3 p.534, Biharul Anwar, vol.51p.138, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.320.

who lathes thorns of al-Qatad(1) with his bare hand. Which of you can grasp at the thorns of al-Qatad?”

Then he pondered for a while and said: “The man of this matter will disappear for a time so people are to fear Allah and to keep to their faith.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Muhammad bin Yahya and al-Hasan bin Muhammad from Ja'far bin Muhammad al-Kufi from al-Hasan bin Muhammad as-Sayrafi from Salih bin Khalid from Yaman at-Tammar.(2)

Who is this one, who will disappear, but the expected Imam? Who is this one, whose birth and early life most of people will doubt? Who is this one, whom people will be indifferent to and will not believe in his rising nor in his existence even? It is he, whom the infallibles imam (as) have mentioned and described his loyal believers during his disappearance as ones, who grasp at the thorns of al-Qatad with bare hands. It is this little sincere group that is distinguished from the great masses of people, whose fancies have taken them too far away and whose hearts have become too narrow to bear the truth and its bitterness. They find themselves unable to believe in the existence of the Imam while his person is absent and his disappearance has lasted long. Only the little group has believed and kept on believing in the expected Imam (as) following, by that, the saying of Amirul Mo'mineen (as):

لا تستوحِشوا فی طریق الهدی لقلّه مَن یسلکه.

“Do not feel

p: 254


1- A kind of thorny trees, whose thorns are like needles.
2- Al-Kafi, vol.1 p.335, Ithbat al-Wassiyya p.226, Kamal ad-Deen p.343, Taqreeb al-Ma’arif p.191, al-Ghayba by at-Toossi p.455, Ithbat al-Hudat, vol.3 p.442, 472, Biharul Anwar, vol.51 p.145, vol.25 p.111, Bisharatul Islam p.121, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.359.

desolate in the way of guidance when its followers are very few!”

Al-Qa’im Disappears Twice

1 - حدثنا أحمد بن محمد بن سعید بن عقده قال: حدثنا علی بن الحسن التیملی، عن عمر بن عثمان، عن الحسن بن محبوب، عن إسحاق بن عمار الصیرفی قال: سمعت أبا عبد الله یقول:

للقائم غیبتان إحداهما طویله، والأخری قصیره. فالأولی یعلم بمکانه فیها خاصهٌ من شیعته، والأخری لا یعلم بمکانه فیها إلاّ خاصه موالیه فی دینه.

(1) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ali bin al-Hasan at-Taymali from Umar bin Uthman from al-Hasan bin Mahboob from Iss’haq bin Ammar as-Sayrafi that Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) had said:

“Al-Qa’im disappears twice; one is a short disappearance and the other is long. In the first disappearance some of his close Shia knows his place and in the other one no one knows his place except the guardians of his religion.”(1)

2 - حدثنا محمد بن یعقوب، عن محمد بن یحیی، عن محمد بن الحسین، عن الحسن بن محبوب، عن إسحاق بن عمار قال: قال أبو عبد الله:

للقائم غیبتان إحداهما قصیره، والأخری طویله، الغیبه الأولی لا یعلم بمکانه فیها إلاّ خاصه شیعته، والأخری لا یعلم بمکانه فیها إلاّ خاصه موالیه فی دینه.

(2) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Muhammad bin al-Husayn from al-Hasan bin Mahboob from Iss’haq bin Ammar that Abu Abdullah as-Sadiq (as) had said:

“Al-Qa'im disappears twice; one is a short disappearance and the other is long. In the first disappearance some of his close Shia knows his place and in the other

p: 255


1- Al-Kafi, vol.1 p.340, Taqreeb al-Ma’arif p.190, Ithbat al-Hudat, vol.3 p.445, Biharul Anwar, vol.52 p.155, Muntakhab al-Athar p.251, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.364.

one no one knows his place except his guardians of his religion.”(1)

3 - حدثنا أحمد بن محمد بن سعید قال: حدثنا علی بن الحسن، قال: حدثنا عبد الرحمن بن أبی نجران، عن علی بن مهزیار، عن حماد بن عیسی، عن إبراهیم بن عمر الیمانی قال: سمعت أبا جعفر یقول:

إنّ لصاحب هذا الأمر غیبتَین.

وسمعته یقول: لا یقوم القائم ولأحد فی عنقه بیعه.

(3) Ahmad bin Muhammad bin Sa'eed narrated from Ali bin al-Hasan from Abdurrahman bin Abu Najran from Ali bin Mahziyar from Hammad bin Eessa from Ibraheem bin Umar al-Yamani that Abu Ja’far al-Baqir (as) had said:

“The man of this matter disappears twice.”

Also he had said: “Al-Qa'im will rise and he has never paid any homage to anyone on the earth.”(2)

4 - حدثنا محمد بن یعقوب قال: حدثنا محمد بن یحیی، عن أحمد بن محمد، عن الحسین بن سعید، عن ابن أبی عمیر، عن هشام بن سالم، عن أبی عبد الله قال:

یقوم القائم ولیس لأحدٍ فی عنقه عقد ولا عهد ولا بیعه.

(4) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad from al-Husayn bin Sa'eed from ibn Abu Omayr from Hisham bin Salim that Abu Abdullah as-Sadiq (as) had said:

“Al-Qa'im will rise and he has never paid any homage to anyone nor has he had a covenant or a bond with anyone.”(3)

5 - وأخبرنا أحمد بن محمد بن سعید قال: حدثنا القاسم بن محمد بن الحسن بن حازم من کتابه قال: حدثنا عبیس بن هشام، عن عبد الله بن جبله، عن إبراهیم بن المستنیر عن

p: 256


1- Ibid.
2- Hilyatul Abrar, vol.2 p.592, Biharul Anwar, vol.52 p.155, Muntakhab al-Athar p.251, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.233.
3- Al-Kafi, vol.1 p.342, Kamal ad-Deen p.479, 480, Ithbat al-Hudat, vol.3 p.446, 486, Hilyatul Abrar, vol.2 p.591, 592, Biharul Anwar, vol.51 p.39, vol.52 p.95, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.373.

المفضل بن عمر الجعفی، عن أبی عبد الله الصادق قال:

إنّ لصاحب هذا الأمر غیبتین إحداهما تطول حتی یقول بعضهم: ماتَ، وبعضهم یقول: قُتل، وبعضهم یقول: ذهبَ، فلا یبقی علی أمره من أصحابه إلاّ نفر یسیرٌ، لا یطلع علی موضعه أحدٌ من ولیّ ولا غیره إلاّ المولی الذی یلی أمره.

(5) Ahmad bin Muhammad bin Sa'eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Ibraheem bin al-Mustaneer from al-Mufadhdhal bin Umar al-Ju’fi that Abu Abdullah as-Sadiq (as) had said:

“The man of this matter disappears twice. The first one lasts long until some people say that he has died, some say that he has been killed and others say that he has gone. None of his companions will still believe in him except a very few people. No one knows his place except the guardian, who manages his affairs.”(1)

If there is no any other tradition narrated about the disappearance except this one, it will be sufficient for whoever ponders on it.

6 - وبه، عن عبد الله بن جبله، عن سلمه بن جناح، عن حازم بن حبیب قال:

دخلت علی أبی عبد الله فقلت له: أصلحک الله، إن أبویّ هلکا ولم یحجّا وإن الله قد رزق وأحسن فما تقول فی الحج عنهما؟

فقال: افعل فإنه یبرد لهما. ثم قال لی: یا حازم، إنّ لصاحب هذا الأمر غیبتَین یظهر فی الثانیه، فمن جاءک یقول إنه نفضَ یده من تراب قبره فلا تصدقْه.

(6) Abdullah bin Jibilla narrated from Salama bin Janah that Hazim bin Habeeb had

p: 257


1- Al-Ghayba by at-Toossi p.61, 161, Iqd ad-Durar p.134, Muntakhab al-Anwar al-Mudhee’a p.81, Burhan al-Muttaqi p.171, Ithbat al-Hudat, vol.3 p.499, 500, Biharul Anwar, vol.52 p.152, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.365.

said: I came to Abu Abdullah as-Sadiq (as) and said to him: “My parents died without performing the hajj. Allah has granted to me good livelihood. May I offer the hajj on behalf of them?”

He said: “Yes, you may because that will benefit them.”

Then he said to me: “O Hazim, the man of this matter disappears twice and he reappears after the second disappearance. Do not believe whoever comes to you saying that he (al-Qa'im) has died.”

Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from Abu Haneefa as-Sayiq that Hazim bin Habeeb had said: “I said to Abu Abdullah as-Sadiq (as):

“My father, who was a foreigner man, died and I wanted to offer the hajj and give charities in favor of him. What do you say about it?”

He said to me: “Do that because he will be rewarded by it.”

Then he said: “O Hazim, the man of this matter will disappear twice….” He mentioned the rest of the tradition as the one above.(1)

7 - أحمد بن محمد بن سعید بن عقده قال: حدثنا محمد بن المفضل بن إبراهیم بن قیس وسعدان بن إسحاق بن سعید: وأحمد بن الحسین بن عبد الملک ومحمد بن أحمد بن الحسن القطوانی قالوا جمیعاً: حدثنا الحسن بن محبوب، عن إبراهیم بن زیاد الخارقی، عن أبی بصیر قال:

قلت لأبی عبد الله: کان أبو جعفر یقول: لقائم آل محمّد غیبتان إحداهما أطول من الأخری.

فقال: نعم، ولا یکون ذلک

p: 258


1- Al-Ghayba by at-Toossi p.424, Wassa’il ash-Shia, vol.8 p.140, Biharul Anwar, vol.52 p.155, 156, vol.99 p.117.

حتی یختلف سیفُ بنی فلان وتضیق الحلقه ویظهر السفیانی ویشتد البلاء ویشمل الناسَ موت وقتل یلجأون فیه إلی حرم الله وحرم رسوله .

(7) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Muhammad bin al-Mufadhdhal bin Ibraheem bin Qayss, Sa’dan bin Iss’haq bin Sa'eed, Ahmad bin al-Husayn bin Abdul Melik and Muhammad bin Ahmad bin al-Husayn al-Qatawani all from al-Hasan bin Mahboob from Ibraheem bin Ziyad al-Khariqi that Abu Baseer had said: I said to Abu Abdullah as-Sadiq (as) that Abu Ja'far al-Baqir (as) often said:

“Al-Qa'im of Muhammad’s progeny will disappear twice; one will be longer than the other.”

He said: “Yes, but that will not be until the army of the tribe of so and so disagrees, life becomes so difficult, as-Sufyani rises, distresses and calamities increase and death and killing spread among people until they resort to the sanctum of Allah (the Kaaba) and the sanctum of the Prophet (S) (the Prophet’s mosque).”(1)

8 - عبد الواحد بن عبد الله قال: حدثنا أحمد بن محمد بن رباح، قال: حدثنا أحمد بن علی الحمیری قال: حدثنا الحسن بن أیوب، عن عبد الکریم بن عمرو، عن العلاء بن رزین، عن محمد بن مسلم الثقفی، عن الباقر أبی جعفر أنه سمعه یقول:

إنّ للقائم غیبتین یقال له فی إحداهما: هلک ولا یُدری فی أیّ وادٍ سلک.

(8) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from al-Ala’ bin Razeen from Muhammad bin Muslim ath-Thaqafi that Abu Ja'far

p: 259


1- Dala’il al-Imama p.290, 293, Taqreeb al-Ma’arif p.187, I’lam al-Wara p.416, Kashful Ghumma, vol.3 p.319, Mukhtasar Basa’ir ad-Darajat p.195, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.234, 443.

al-Baqir (as) had said:

“Al-Qa'im disappears twice. In one of them it will be said: He has perished or it is unknown which valley he has followed.”(1)

9 - محمد بن یعقوب قال: حدثنا محمد بن یحیی وأحمد بن إدریس، عن الحسن بن علی الکوفی، عن علی بن حسان، عن عبد الرحمن بن کثیر، عن المفضل بن عمر قال: سمعت أبا عبد الله یقول:

إن لصاحب هذا الأمر غیبتین، یرجع فی إحداهما إلی أهله والأخری یقال: هلک، فی أیّ وادٍ سلک.

قلت: کیف نصنع إذا کان ذلک؟

قال: إن ادّعی مدّعٍ فاسألوه عن تلک العظائم التی یجیب فیها مثله.

(9) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya and Ahmad bin Idreess from al-Hasan bin Ali al-Kufi from Ali bin Hassaan from Abdurrahman bin Katheer that al-Mufadhdhal bin Umar had said: I heard Abu Abdullah as-Sadiq (as) saying:

“The man of this matter disappears twice. After one of his disappearances, he comes back to his family and in the other one it is said that he has perished or (it is unknown that) which valley he has followed.”

I said: “If that takes place, then what will we do?”

He said: “If someone pretends that (he is al-Qa'im), you are to ask him about the great matters, which no one will answer except him (al-Qa'im).”(2)

These traditions mention that al-Qa'im (as) disappears twice. Allah has confirmed the sayings of the infallible imams (as).

The first disappearance was the one, during which the deputies between Imam al-Mahdi (aj) and the people were apparent in persons and positions. By them the obscure

p: 260


1- Biharul Anwar, vol.52 p.156, Muntakhab al-Athar p.252, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.234.
2- Al-Kafi, vol.1 p.340, Ithbat al-Hudat, vol.3 p.445, Biharul Anwar, vol.52 p.157, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.364.

matters of knowledge and vague judgments were cleared. The answers to all questions and problems, which were asked about, were given by these deputies. This was the short disappearance, whose period had elapsed.

In the second disappearance there were no deputies or mediators. It was the will of Allah to try His people and to sift them after letting confusion spread among them. Allah said:

مَا کَانَ اللَّهُ لِیَذَرَ الْمُؤْمِنِینَ عَلَیٰ مَا أَنْتُمْ عَلَیْهِ حَتَّیٰ یَمِیزَ الْخَبِیثَ مِنَ الطَّیِّبِ ۗ وَمَا کَانَ اللَّهُ لِیُطْلِعَکُمْ عَلَی الْغَیْبِ وَلَٰکِنَّ اللَّهَ یَجْتَبِی مِنْ رُسُلِهِ مَنْ یَشَاءُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَکُمْ أَجْرٌ عَظِیمٌ 

“On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good; nor is Allah going to make you acquainted with the unseen.”(1)

The second disappearance has taken place. We pray Allah to make us from among those, who keep to the truth and not among those, who slip away after the sifting of seditions. It is this that has been meant by “two disappearances” or “disappears twice”.

10 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا القاسم بن محمد بن الحسن بن حازم قال: حدثنا عبیس بن هشام، عن عبد الله بن جبله، عن أحمد بن الحارث، عن المفضل بن عمر، عن أبی عبد الله أنه قال:

إنّ لصاحب هذا الأمر غیبهً یقول فیها

فَفَرَرْتُ مِنْکُمْ لَمَّا خِفْتُکُمْ فَوَهَبَ لِی رَبِّی حُکْمًا وَجَعَلَنِی مِنَ الْمُرْسَلِینَ 

(10) Ahmad bin Muhammad bin Sa'eed narrated from al-Qassim bin Muhammad bin al-Hasan bin

p: 261


1- Qur'an, 3:179.

Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Ahmad bin al-Harith from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said:

“The man of this matter will recite in one of his (two) disappearances, “So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers.(1)(2)

11 - حدثنا محمد بن همام قال: حدثنی جعفر بن محمد بن مالک، قال: حدثنی الحسن بن محمد بن سماعه، قال: حدثنی أحمد بن الحارث الأنماطی، عن المفضل بن عمر، عن أبی عبد الله أنه قال:

إذا قام القائم تلا هذه الآیه

فَفَرَرْتُ مِنْکُمْ لَمَّا خِفْتُکُمْ فَوَهَبَ لِی رَبِّی حُکْمًا وَجَعَلَنِی مِنَ الْمُرْسَلِینَ 

(11) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from al-Hasan bin Muhammad bin Suma’a from Ahmad bin al-Harith al-Anmati from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had said:

“When al-Qa'im (as) rises, he will recite this Qur’anic verse, “So I fled from you when I feared you.”(3)

12 - حدثنا عبد الواحد بن عبد الله بن یونس، قال: حدثنا أحمد بن محمد بن رباح، قال: حدثنی أحمد بن علی الحمیری، عن الحسن بن أیوب، عن عبد الکریم بن عمرو الخثعمی، عن أحمد بن الحارث، عن المفضل بن عمر قال: سمعته یقول - یعنی أبا عبد الله -: قال أبو جعفر محمد بن علی الباقر:

إذا قام القائم قال

فَفَرَرْتُ مِنْکُمْ لَمَّا خِفْتُکُمْ فَوَهَبَ لِی رَبِّی حُکْمًا وَجَعَلَنِی مِنَ الْمُرْسَلِینَ 

(12) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan

p: 262


1- Qur'an, 26:21.
2- Ithbat al-Hudat, vol.3 p.535, Hilyatul Abrar, vol.2 p.594, Biharul Anwar, vol.52 p.157, 292, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.304.
3- Ta’weel al-Aayat, vol.1 p.388, Ithbat al-Hudat, vol.3 p.562, Hilyatul Abrar, vol.2 p.594, Tafseer al-Burhan, vol.3 p.183, Biharul Anwar, vol.52 p.292, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.303.

bin Ayyoob from Abdul Kareem bin Amr al-Khath’ami from Ahmad bin al-Harith from Abu Abdullah as-Sadiq (as) that Abu Ja'far Muhammad bin Ali al-Baqir (as) had said:

“When al-Qa'im (as) rises, he will recite, “So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers.”(1)

These traditions confirm the traditions saying: “…he has an aspect of Prophet Moses…he is afraid and lying in wait.”

13 - حدثنا محمد بن همام قال: حدثنا جعفر بن محمد بن مالک، قال: حدثنی الحسن بن محمد الصیرفی قال: حدثنی یحیی بن المثنی العطار، عن عبد الله بن بکیر، عن عبید بن زراره، عن أبی عبد الله أنه قال:

یفتقدُ الناس إماماً یشهد المواسمَ یراهُم ولا یرونه.

(13) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from al-Hasan bin Muhammad as-Sayrafi from Yahya bin al-Muthanna al-Attar from Abdullah bin Bukayr from Obayd bin Zurara that Abu Abdullah as-Sadiq (as) had said:

“People will miss an imam. He attends the seasons (of hajj). He sees the people but they do not see him.”(2)

14 - حدثنا محمد بن یعقوب، عن محمد بن یحیی، عن جعفر بن محمد، عن إسحاق ابن محمد، عن یحیی بن المثنی، عن عبد الله بن بکیر، عن عبید بن زراره قال: سمعت أبا عبد الله یقول:

یفقدُ الناسّ إمامهم، یشهد المواسمَ فیراهم ولا یرونه.

(14) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Ja'far bin Muhammad from Iss’haq bin Muhammad from Yahya bin al-Muthanna from Abdullah bin Bukayr that Obayd bin Zurara had heard Abu Abdullah

p: 263


1- Kamal ad-Deen p.328, Ithbat al-Hudat, vol.3 p.468, 583, Hilyatul Abrar, vol.2 p.594, Biharul Anwar, vol.52 p.281, 292, 385, Noor ath-Thaqalayn, vol.4 p.49, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.302.
2- Al-Kafi, vol.1 p.337, 339, Kamal ad-Deen p.346, 351, 440, Dala’il al-Imama p.209, 290, Taqreeb al-Ma’arif p.191, al-Ghayba by at-Toossi p.161, as-Sirat al-Mustaqeem, vol.2 p.288, Ithbat al-Hudat, vol.3 p.443, 444, 485, Wassa’iI ash-Shia, vol.8 p.96, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.374.

as-Sadiq (as) saying:

“People will miss their imam. He attends the seasons of hajj. He sees the people but they do not see him.”(1)

15 - حدثنا عبد الواحد بن عبد الله قال: حدثنا أحمد بن محمد بن رباح، قال: حدثنا أحمد بن علی الحمیری، عن الحسن، عن عبد الکریم بن عمرو، عن ابن بکیر ویحیی بن المثنی، عن زراره قال: سمعت أبا عبد الله یقول:

إن للقائم غیبتین یرجع فی إحداهما، وفی الأخری لا یُدری أین هو، یشهد المواسمَ یری الناس ولا یرونه.

(15) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan from Abdul Kareem bin Amr from ibn Bukayr and Yahya bin al-Muthanna that Zurara had heard Abu Abdullah as-Sadiq (as) saying:

“Al-Qa'im (as) disappears twice. He comes back after one of them but in the second disappearance, no one knows where he is. He attends the seasons of hajj. He sees the people but they do not see him.”(2)

16 - حدثنا محمد بن یعقوب الکلینی، عن الحسین بن محمد، عن جعفر بن محمد، عن القاسم بن إسماعیل، عن یحیی بن المثنی، عن عبد الله بن بکیر، عن عبید بن زراره، عن أبی عبد الله أنه قال:

للقائم غیبتان، یشهد فی إحدیهما المواسمَ یری الناس ولا یرونه فیه.

(16) Muhammad bin Ya'qoob al-Kulayni narrated from al-Husayn bin Muhammad from Ja'far bin Muhammad from al-Qassim bin Issma’eel from Yahya bin al-Muthanna from Abdullah bin Bukayr from Obayd bin Zurara that Abu Abdullah as-Sadiq (as) had said:

“Al-Qa'im (as) disappears twice. During one of his disappearances,

p: 264


1- ibid.
2- Ibid.

he attends the seasons of hajj. He sees the people but they do not see him.”(1)

17 - حدثنا محمد بن همام - رحمه الله - قال: حدثنا أحمد بن مابنداذ، قال: حدثنا أحمد بن هلال، عن موسی بن القاسم بن معاویه البجلی، عن علی بن جعفر، عن أخیه موسی بن جعفر قال: قلت له: ما تأویل هذه الآیه

قُلْ أَرَأَیْتُمْ إِنْ أَصْبَحَ مَاؤُکُمْ غَوْرًا فَمَنْ یَأْتِیکُمْ بِمَاءٍ مَعِینٍ 

قال:

إذا فقدتم إمامَکم فمَن یأتیکم بإمام جدید؟

(17) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal from Musa bin al-Qassim from Mo’awiya al-Bajali that Ali bin Ja'far had asked his brother Musa bin Ja'far al-Kadhim(2) (as) about the interpretation of the Qur’anic verse, “Say: Have you considered if your water should go down, who is it then that will bring you flowing water.”(3) Imam al-Kadhim (as) said:

“It means: if you lose your imam, then who will bring you another imam?”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Ali bin Muhammad from Sahl bin Ziyad al-Aadami from Musa bin al-Qassim bin Mo’awiya al-Bajali from Ali bin Ja'far from his brother Musa bin Ja'far al-Kadhim (as).(4)

18 - حدثنا علی بن أحمد البندنیجی، عن عبید الله بن موسی العلوی العباسی عن محمد بن أحمد القلانسی، عن أیوب بن نوح، عن صفوان بن یحیی، عن عبد الله بن بکیر، عن زراره قال:

سمعت أبا جعفر یقول: إن للقائم غیبهً، ویجحده أهله.

قلت: ولم ذلک؟

قال: یخاف - وأومأ بیده إلی بطنه -.

(18) Ali bin Ahmad al-Bandaneeji narrated from Abdullah bin Musa al-Alawi

p: 265


1- Al-Kafi, vol.1 p.337, 339, Kamal ad-Deen p.346, 351, 440, Dala’il al-Imama p.209, 290, Taqreeb al-Ma’arif p.191, al-Ghayba by at-Toossi p.161, as-Sirat al-Mustaqeem, vol.2 p.288, Ithbat al-Hudat, vol.3 p.443, 444, 485, Wassa’iI ash-Shia, vol.8 p.96, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.374.
2- The seventh imam of the Shia.
3- Qur'an, 67:30.
4- Al-Kafi, vol.1 p.339, Ta’weel al-Aayat, vol.2 p.708, Ithbat al-Hudat, vol.3 p.44, Tafseer al-Burhan, vol.4 p.366, 367, al-Mahajja p.231, Biharul Anwar, vol.24 p.100, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.455.

al-Abbasi from Muhammad bin Ahmad al-Qalanisi from Ayyoob bin Noah from Safwan bin Yahya from Abdullah bin Bukayr that Zurara had said: I heard Abu Ja'far al-Baqir (as) saying:

“Al-Qa'im (as) disappears and his kin (companions) deny him.”

I said: “Why is that?”

He said: “He fears.” And he pointed with his hand at his abdomen showing that he fears to be killed.”(1)

19 - حدثنا علی بن أحمد، عن عبید الله بن موسی العلوی، عن أحمد بن الحسن، عن أبیه، عن ابن بکیر، عن زراره، عن عبد الملک بن أعین قال: سمعت أبا جعفر یقول:

إنّ للقائم غیبه قبل أن یقوم.

قلت: ولِمَ؟

قال: یخاف - وأومأ بیده إلی بطنه - یعنی القتلَ.

(19) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ahmad bin al-Hasan from his father from ibn Abu Bukayr from Zurara that Abdul Melik bin A’yun had said: I heard Abu Ja'far al-Baqir (as) saying:

“Al-Qa'im (as) disappears before his rising.”

I asked: “Why?”

He said: “He fears” and he pointed with his hand at his abdomen. He meant “killing”.(2)

20 - وأخبرنا أحمد بن محمد بن سعید قال: حدثنا علی بن الحسن التیملی، عن العباس بن عامر بن رباح، عن ابن بکیر، عن زراره قال: سمعت أبا جعفر الباقر یقول:

إن للغلام غیبهً قبل أن یقوم، وهو المطلوب تراثه.

قلت: ولم ذلک؟

قال: یخاف - وأومأ بیده إلی بطنه - یعنی القتل.

(20) Ahmad bin Muhammad bin Sa'eed narrated from Ali bin al-Hasan at-Taymali from al-Abbas bin Aamir bin Rabah from ibn Bukayr that Zurara had said: I heard Abu Ja'far al- Baqir (as) saying:

“Al-Qa'im disappears

p: 266


1- Ilal ash-Sharayi’ p.1 p.246, Kamal ad-Deen p.481, al-Ghayba by at-Toossi p.332, Ithbat al-Hudat, vol.3 p.487, Hilyatul Abrar, vol.20 p.589, 592, 593, Biharul Anwar, vol.52 p.91, 97, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.232.
2- Ilal ash-Sharayi’ p.1 p.246, Kamal ad-Deen p.481, al-Ghayba by at-Toossi p.332, Ithbat al-Hudat, vol.3 p.487, Hilyatul Abrar, vol.20 p.589, 592, 593, Biharul Anwar, vol.52 p.91, 97, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.232.

before his rising.”

I asked: “Why?”

He said: “He fears” and he pointed with his hand at his abdomen. He meant “killing”.(1)

21 - وحدثنا أحمد بن محمد بن سعید قال: حدثنا أبو محمد عبد الله بن أحمد بن المستورد الأشجعی قال: حدثنا محمد بن عبید الله أبو جعفر الحلبی، قال: حدثنا عبد الله بن بکیر، عن زراره، قال: سمعت أبا عبد الله جعفراً یقول:

إن للقائم غیبه قبل أن یقوم.

قلت: ولم ذلک؟

قال: إنه یخاف - وأوما بیده إلی بطنه - یعنی القتل.

(21) Ahmad bin Muhammad bin Sa'eed narrated from Abu Muhammad Abdullah bin Ahmad bin al-Mustawrid al-Ashja’iy from Muhammad bin Obaydillah Abu Ja'far al-Halabi from Abdullah bin Bukayr that Zurara had said: I heard Abu Abdullah Ja'far as-Sadiq (as) saying:

“Al-Qa'im disappears before his rising.”

I asked: “Why?”

He said: “He fears” and he pointed with his hand at his abdomen. He meant “killing”.

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Muhammad bin Yahya from Ja'far bin Muhammad from al-Hasan bin Mo’awiya from Abdullah bin Jibilla from Abdullah bin Bukayr from Zurara from Abu Abdullah as-Sadiq (as).(2)

22 - حدثنا محمد بن همام، عن جعفر بن محمد بن مالک، قال: حدثنی أحمد بن میثم، عن عبید الله بن موسی عن عبد الأعلی بن حصین الثعلبی، عن أبیه قال:

لقیت أبا جعفر محمد بن علی فی حج أو عمره فقلت له: کبرت سنّی ودقّ عظمی فلست أدری یُقضی لی لقاؤک أم لا، فاعهد إلیّ عهداً وأخبرنی متی الفرج؟

فقال: إنّ الشریدَ الطرید الفرید الوحید المفرد من أهله الموتور بوالده، المُکنّی بعمّه هو صاحبُ الرایات، واسمه

p: 267


1- Ibid.
2- Al-Kafi, vol.1 p.337, 338, 340, 342, Kamal ad-Deen p.342, 346, 481, Dala’il al-Imama p.293, Taqreeb al-Ma’arif p.188, Kanzul Fawa’id, vol.1 p.374, al-Ghayba by at-Toossi p.332, I’lam al-Wara p.405, al-Khara’ij wel Jara’ih, vol.2 p.956, Jamal al-Ussboo’ p.520, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.446.

اسم نبیٍّ.

فقلت: أعِد علیّ.

فدعا بکتاب أدیم أو صحیفه فکتب لی فیها.

(22) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Ahmad bin Maytham from Obaydillah bin Musa from Abdul A’la bin Hussayn ath-Tha’labi that his father had said:

“Once I met Abu Ja'far Muhammad bin Ali (al-Baqir) (as) in a season of hajj or a minor hajj. I said to him: I became so old and weak and I do not know whether I meet you again or not. Please promise me and tell me when deliverance will be.”

He said: “The homeless, fugitive and alone man, who will be separated from his family, who will lose his father, who will be surnamed with his uncle’s name and whose name will be like a prophet’s name, will the man of the banners.”

I said: “Would you please repeat that to me?”

He asked for a piece of leather or a tablet and wrote that down to me.”(1)

(23) Ahmad bin Muhammad bin Sa'eed narrated from Abu Abdullah Yahya bin Zakariyya bin Shayban from Younus bin Kulayb from Mo’awiya bin Hisham from Sabah from Salim al-Ashall that Hussayn at-Taghlubi(2) had said: “Once I met Abu Ja'far Muhammad bin Ali (al-Baqir) (as) in a season of hajj or a minor hajj. I said to him: I became so old and weak and I do not know whether I meet you again or not. Please promise me and tell me when deliverance will be.” He said: “The homeless, fugitive and alone man, who will be separated

p: 268


1- Dala’il al-Imama p.261, Ithbat al-Hudat, vol.3 p.535, Biharul Anwar, vol.51 p.37, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.235.
2- Perhaps it is ath-Tha’labi.

from his family, who will lose his father, who will be surnamed with his uncle’s name and whose name will be like a prophet’s name, will be the man of the banners.” When he finished his talk, he looked at me and said: “Did you memorize it or shall I write it down to you?” I said: “If you like!” He asked for a piece of leather or a tablet. He wrote down what he said to me and gave me the book.” Salim said: “Hussayn showed us the book. He read what there was in it before us and then said: This is the book of Abu Ja'far (al-Baqir) (as).”(1)

24 - وحدثنا محمد بن همام قال: حدثنی جعفر بن محمد بن مالک، قال: حدثنی عباد بن یعقوب، قال: حدثنی الحسن بن حماد الطائی، عن أبی الجارود عن أبی جعفر محمد بن علی أنه قال:

صاحبُ هذا الأمر هو الطریدُ الشرید الموتورُ بأبیه، المکنّی بعمه، المفردُ من أهله، اسمُه اسم نبی.

(24) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Abbad bin Ya'qoob from al-Hasan bin Hammad at-Ta’iy from Abul Jarood that Abu Ja'far Muhammad bin Ali al-Baqir (as) had said:

“The man of this matter is the homeless, fugitive man, who loses his father, who is surnamed with his uncle’s name, who is separated from his family and whose name is like a prophet’s name.”(2)

25 - حدثنا أحمد بن محمد بن سعید قال: حدثنا حمید بن زیاد قراءه علیه من کتابه قال: حدثنا الحسن بن محمد الحضرمی، قال:

p: 269


1- Dala’il al-Imama p.261, Ithbat al-Hudat, vol.3 p.535, Biharul Anwar, vol.51 p.37, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.235.
2- Dala’il al-Imama p.261, Ithbat al-Hudat, vol.3 p.535, Biharul Anwar, vol.51 p.37, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.235.

حدثنا جعفر بن محمد . وعن یونس بن یعقوب عن سالم المکی، عن أبی الطفیل قال: قال لی عامر بن واثله:

إنّ الذی تطلبون وترجون إنما یخرج من مکه، وما یخرج من مکه حتی یری الذی یحب، ولو صار أن یأکل الأغصان أغصان الشجره.

(25) Ahmad bin Muhammad bin Sa'eed narrated from Hameed bin Ziyad from al-Hasan bin Muhammad al-Hadhrami and also it was narrated by Younus bin Ya'qoob from Salim al-Mekki from Abut-Tufayl Aamir bin Wathila that Abu Ja'far bin Muhammad as-Sadiq (as) had said:

“The one, whom you want and expect, will rise (and set out) from Mecca. He will not rise until he sees what pleases him even if he is obliged to eat the leaves of the trees.”(1)

Is there another way clearer than the way, with which the infallible imams (as) have declared and explained the matter of the disappearance to their Shia? Will one doubt the disappearance and the reappearance of al-Qa'im (as) after all these clear traditions?

26 - حدثنا به محمد بن همام قال: حدثنا أحمد بن مابنداذ قال: حدثنا أحمد بن هلال، قال: حدثنا أحمد بن علی القیسی، عن أبی الهیثم المیثمی عن أبی عبد الله جعفر بن محمد أنه قال:

إذا توالت ثلاثه أسماء محمد وعلی والحسن کان رابعهم قائمَهم.

(26) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal from Ahmad bin Ali al-Qayssi from Abul Haytham al-Maythami that Abu Abdullah as-Sadiq (as) had said:

“If three names (of the infallible imams); Muhammad, Ali and al-Hasan succeed, then the fourth will be al-Qa'im.”(2)

27

p: 270


1- Biharul Anwar, vol.51 p.38, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.499.
2- Ithbat al-Wassiyya p.227, Kamal ad-Deen p.333, 334, Kifayatul Athar p.280, al-Ghayba by at-Toossi p.233, I’lam al-Wara p.403, Ithbat al-Hudat, vol.3 p.470, Biharul Anwar, vol.51 p.38, 143, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.349.

- محمد بن همام قال: حدثنا عبد الله بن جعفر الحمیری، قال: حدثنا محمد بن عیسی بن عبید، عن محمد بن أبی یعقوب البلخی قال: سمعت أبا الحسن الرضا یقول:

إنکم ستُبتلون بما هو أشدّ وأکبر، تُبتلَون بالجنین فی بطن أمّه والرضیع حتی یقال: غاب ومات، ویقولون: لا إمام، وقد غاب رسول الله وغاب وغاب وها أنا ذا أموت حتف أنفی.

(27) Muhammad bin Hammam narrated from Abdullah bin Ja'far al-Himyari from Muhammad bin Eessa bin Obayd that Muhammad bin Abu Ya'qoob al-Balkhi had heard Abul Hasan ar-Redha (as) saying:

“You are going to be tried with a great test. You are going to be tried with the fetus while still in its mother’s womb and with the suckling(1) until it is said: he has disappeared and he has died. They say: “There is no Imam.” The Prophet (S) has disappeared and disappeared and I am going to die as well.”(2)

28 - وحدثنا محمد بن همام قال: حدثنا أحمد بن مابنداذ وعبد الله بن جعفر الحمیری قالا: حدثنا أحمد بن هلال، قال: حدثنا الحسن بن محبوب الزراد قال: قال لی الرضا:

إنه یا حسَنُ سیکون فتنه صماء صیلم یذهب فیها کلّ ولیجه وبطانه. (وفی روایه: یسقط فیها کل ولیجه وبطانه) وذلک عند فقدان الشیعه الثالثَ من ولدی، یحزن لفقده أهلُ الأرض والسماء. کم من مؤمن ومؤمنه متأسف متلهف حیران حزین لفقده.

(28) Muhammad bin Hammam narrated from Ahmad bin Mabindath and Abdullah bin Ja'far al-Himari from Ahmad bin Hilal that al-Hasan bin Mahboob al-Zarrad had said: Imam ar-Redha (as) said:

“O Hasan, There will

p: 271


1- Concerning the vague birth of Imam al-Mahdi (aj).
2- Biharul Anwar, vol.51 p.155, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.159.

be a dark sedition, in which close friends and near relatives will perish. That will occur when the Shia miss the fourth descendant of mine. The people of the earth and the inhabitants of the Heaven will be sad for missing him. Many faithful men and faithful women will be regretful, confused and sorrowful because of missing him.”

ثم أطرق، ثم رفع رأسه، وقال: بأبی وأمی سمیّ جدی وشبیهی وشبیه موسی بن عمران، علیه جیوب النور یتوقد من شعاع ضیاء القدس، کأنی به آیس ما کانوا، قد نودوا نداء یسمعه مَن بالبعد کما یسمعه من بالقرب، یکون رحمه علی المؤمنین، وعذاباً علی الکافرین.

He pondered for a while and then he raised his head and said: “He is the namesake of my grandfather (Prophet Muhammad). He looks like me and looks like Prophet Moses (as). Upon him there are rays of light emitting from the light of the Divine holiness. As if I see that people despair of him so much but they will be called with a call heard by the all whether far or near they are. He will be as mercy upon the believers and as torment upon the unbelievers.”

فقلت: بأبی وأمی أنت، وما ذلک النداء؟

قال: ثلاثه أصوات فی رجب، أولها: ألا لعنه الله علی الظالمین. والثانی: أزفت الآزفه یا معشر المؤمنین. والثالث یرَون یداً بارزاً مع قرن الشمس ینادی: ألا إن الله قد بعث فلاناً علی هلاک الظالمین. فعند ذلک یأتی المؤمنین الفرج، ویشفی الله صدورهم، ویذهب غیظ قلوبهم.

I said: “May my father and mother die for you!

p: 272

What will that call be?”

He said: “There will be three sayings in the month of Rajab; the first is “Now surely the curse of Allah is on the unjust,”(1) the second is “The threatened Hour is nigh, O believers!” and the third is that people will see a protruding hand with the disk of the sun calling: “Allah has sent so-and-so to destroy the unjust”. Then deliverance comes to the believers and Allah relieves their hearts and takes distresses away from them.”(2)

29 - محمد بن همام قال: حدثنا جعفر بن محمد بن مالک، قال: حدثنا محمد بن أحمد المدینی، قال: حدثنا علی بن أسباط، عن محمد بن سنان، عن داود بن کثیر الرقی قال:

قلت لأبی عبد الله: جعلت فداک، قد طال هذا الأمر علینا حتی ضاقت قلوبنا ومتنا کمداً.

فقال: إن هذا الأمر آیس ما یکون منه وأشدّه غمّاً ینادی منادٍ من السماء باسم القائم واسم أبیه.

فقلت له: جعلت فداک ما اسمه؟

فقال: إسمه اسم نبیّ، واسم أبیه اسمُ وصی.

(29) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Muhammad bin Ahmad al-Madeeni from Ali bin Asbat from Muhammad bin Sinan that Dawood bin Katheer ar-Riqqi had said: I said to Abu Abdullah as-Sadiq (as):

“May I die for you! Deliverance has not come. Our hearts are depressed and we are about to die of sadness.”

He said: “Deliverance comes when people become desperate and distressed to the full and then a caller will call out from the Heaven with the name of al-Qa'im and the name of his father.”

I said: “May

p: 273


1- Qur'an, 11:18.
2- Dala’il al-Imama p.245, Mukhtasar Basa’ir ad-Darajat p.214, ar-Raj’a by al-Astarabadi p.159, Muntakhab al-Athar p.442, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.170.

I die for you! What is his name?”

He said: “His name is like the name of one of the prophets and his father’s name is like the name of one of the guardians.”(1)

30 - وحدثنا أحمد بن محمد بن سعید قال: حدثنی محمد بن علی التیملی، عن محمد بن إسماعیل بن بزیع وحدثنی غیر واحد، عن منصور بن یونس بزرج، عن إسماعیل بن جابر، عن أبی جعفر محمد بن علی أنه قال:

یکون لصاحب هذا الأمر غیبهٌ فی بعض هذه الشعابِ - وأومأ بیده إلی ناحیه ذی طوی - حتی إذا کان قبل خروجه أتی المولی الذی کان معه حتیّ یلقی بعض أصحابه، فیقول: کم أنتم ههنا؟ فیقولون: نحو من أربعین رجلاً، فیقول: کیف أنتم لو رأیتم صاحبکم؟ فیقولون: واللهِ لو ناوی بنا الجبال لناویناها معه. ثم یأتیهم من القابله ویقول: أشیروا إلی رؤسائکم أو خیارکم عشره، فیشیرون له إلیهم، فینطلق بهم حتی یلقوا صاحبهم، ویعِدهم اللیله التی تلیها.

(30) Ahmad bin Muhammad bin Sa'eed narrated from Muhammad bin Ali at-Taymali from Muhammad bin Issma’eel bin Buzay’ and also it was narrated from some ones from Mansoor bin Younus bin Bazraj from Issma’eel bin Jabir that Abu Ja'far Muhammad bin Ali al-Baqir (as) had said:

“The man of this matter will disappear in one of these mountain passes-he pointed with his hand towards Thi Tuwa.(2) Before his rising, the guardian, who has been with him, comes to meet some of his companions. He asks them: How many persons are you?”

They say: “We are about forty men.”

He says: “What will you do if

p: 274


1- Ithbat al-Hudat, vol.3 p.535, Biharul Anwar, vol.51 p.38, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.453.
2- Thi Tuwa is a place near Mecca.

you see your man?”

They say: “By Allah, if he wants us to move the mountains for him, we will do.”

Then he says to them: “Choose ten of your chiefs or the best of you!”

They do and he sets out with them to meet their man. He promises to meet them in the next night.”

ثم قال أبو جعفر: والله لکأنی أنظر إلیه وقد أسند ظهره إلی الحجر فینشد الله حقه ثم یقول: یا أیها الناس مَن یحاجنی فی الله فأنا أولی الناس بالله، أیها الناس من یحاجنی فی آدم فأنا أولی الناس بآدم، أیها الناس من یحاجنی فی نوح فأنا أولی الناس بنوح، أیها الناس من یحاجنی فی إبراهیم فأنا أولی الناس بإبراهیم، أیها الناس من یحاجنی فی موسی فأنا أولی الناس بموسی، أیها الناس من یحاجنی فی عیسی فأنا أولی الناس بعیسی، أیها الناس من یحاجنی فی محمد فأنا أولی الناس بمحمد ، أیها الناس من یحاجنی فی کتاب الله فأنا أولی الناس بکتاب الله. ثم ینتهی إلی المقام فیصلی عنده رکعتین وینشد الله حقه.

ثم قال أبو جعفر: وهو والله المضطر الذی یقول الله فیه

أَمَّنْ یُجِیبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَیَکْشِفُ السُّوءَ وَیَجْعَلُکُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قَلِیلًا مَا تَذَکَّرُونَ 

فیه نزلت وله.

Then Abu Ja'far al-Baqir (as) added: “By Allah, as if I see him leaning against the Rock (of the Kaaba) and saying: “O people, whoever argues with me about Allah, I am worthier of Allah than all of the people. O people, whoever argues with me about Adam, I am worthier of Adam than all the people.

p: 275

Whoever argues with me about Noah, I am worthier of Noah. Whoever argues with me about Abraham, I am worthier of Abraham. Whoever argues with me about Moses, I am worthier of Moses. Whoever argues with me about Jesus Christ, I am worthier of Jesus Christ. O people, whoever argues with me about Muhammad, I am worthier of Muhammad. Whoever argues with me about the Book of Allah, I am worthier of the Book of Allah.” Then he comes to the temple (of Abraham) and offers two rak’as-prayer before it. By Allah, he is the distressed one, about whom Allah has said, ‘Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth…?’(1) This verse has been revealed about him and for him.”(2)

31 - حدثنا علی بن أحمد، عن عبید الله بن موسی العلوی، قال: حدثنا محمد بن الحسین بن أبی الخطاب، عن محمد بن سنان، عن أبی الجارود، قال: سمعت أبا جعفر یقول:

لا یزالون ولا تزال حتی یبعث الله لهذا الأمر مَن لا یدرون خُلق أم لم یخلق.

(31) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan from Abul Jarood that Abu Ja'far al-Baqir (as) had said:

“People are still (confused and distressed) expecting until Allah sends for this matter (deliverance) one that people have not known whether he has been created yet or not.”(3)

32 - حدثنا محمد بن همام قال: حدثنی جعفر بن محمد

p: 276


1- Qur'an, 27:62.
2- Tafseer al-Ayyashi, vol.2 p.56, 140, Tafseer al-Qummi, vol.2 p.205, Al-Kafi, vol.8 p.313, Majma’ul Bayan, vol.5 p.144, Iqd ad-Durar p.133, Ta’weel al-Aayat, vol.1 p.223, Burhan al-Muttaqi p.171, Manhaj as-Sadiqeen, vol.4 p.454, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.26.
3- Ithbat al-Hudat, vol.3 p.535, Biharul Anwar, vol.51 p.139, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.228.

بن مالک، عن محمد بن الحسین بن أبی الخطاب وقد حدثنی عبد الله بن جعفر الحمیری، عن أحمد بن محمد بن عیسی قإلاّ جمیعاً: حدثنا محمد بن سنان، عن أبی الجارود عن أبی جعفر الباقر قال:

لا تزالون تمدّون أعناقکم إلی الرجل منا تقولون: هو هذا فیذهب الله به حتی یبعث الله لهذا الأمر من لا تدرون وُلد أم لم یولد، خُلق أم لم یخلق.

(32) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Muhammad bin al-Husayn bin Abul Khattab, and Abdullah bin Ja'far al-Himyari narrated from Ahmad bin Muhammad bin Eessa all from Muhammad bin Sinan from Abul Jarood that Abu Ja'far al-Baqir (as) had said:

“You stretch your heads towards any one of us and say: It is he (our man). And Allah makes them (the imams) die one after the other until He sends for this matter one, whom you do not know whether he is born or not or whether he is created yet or not.”(1)

33 - حدثنا علی بن أحمد، عن عبید الله بن موسی، عن محمد بن أحمد القلانسی، عن محمد بن علی، عن محمد بن سنان، عن أبی الجارود قال: سمعت أبا جعفر یقول:

لا یزال ولا تزالون تمدون أعینکم إلی رجل تقولون: هو هذا إلاّ ذهب حتی یبعث الله من لا تدرون خلق بعد أم لم یخلق.

(33) Ali bin Ahmad narrated from Obaydillah bin Musa from Muhammad bin Ahmad al-Qalanisi from Muhammad bin Ali from Muhammad bin Sinan from Abul Jarood that Abu Ja'far al-Baqir (as) had said:

“Whenever you turn your

p: 277


1- Ibid.

eyes toward a man and say that it is he (the man of this matter), he goes to the better world until Allah sends one, whom you do not know whether he has been created yet or not.”(1)

34 - حدثنا علی بن الحسین قال: حدثنا محمد بن یحیی العطار، قال: حدثنا محمد بن حسان الرازی قال: حدثنا محمد بن علی، عن محمد بن سنان، عن رجل، عن ابی جعفر أنه قال:

لا تزالون ولا تزال حتی یبعث الله لهذا الأمر من لا تدرون خلق أم لم یخلق.

(34) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali from Muhammad bin Sinan from someone that Abu Ja'far al-Baqir (as) had said:

“You still expect (deliverance) until Allah sends for this matter one, whom you do not know whether he is created or not.”(2)

These traditions are clear in referring to the twelfth imam (al-Mahdi) because there has not been any disagreement about the birth of any one of the other eleven imams or about their existence or inexistence besides that none of people has said that any of these eleven imams has disappeared or that seditions have occurred in religion during their periods or confusion has spread among people about the condition of those imams except this imam (al-Qa'im).

Imam Abu Abdullah as-Sadiq (as) has declared that when saying: “If three names (of the imams); Muhammad, Ali and al-Hasan succeed, the fourth (imam) will be al-Qa'im.”

The will of Allah has determined to make this imam disappear

p: 278


1- Ibid.
2- Ibid.

in order to try the people during this disappearance of the authority of Allah and to sift the pure ones, who submit to Allah by believing in His authority even if the authority is not among them and who believe that Allah will never leave the world without an authority even if the person of that authority is absent.

35 - أخبرنا محمد بن همام قال: حدثنا جعفر بن محمد بن مالک، قال: حدثنا عباد بن یعقوب، قال: حدثنا یحیی بن سالم، عن أبی جعفر الباقر أنه قال:

صاحب هذا الأمر أصغرنا سناً وأخملُنا شخصاً.

قلت: متی یکون ذاک؟

قال: إذا سارت الرکبان ببَیعه الغلام، فعند ذلک یرفع کل ذی صیصیه لواء، فانتظروا الفرج.

(35) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Abbad bin Ya'qoob from Yahya bin Salim that Abu Ja'far al-Baqir (as) had said:

“The man of this matter is the youngest and obscurest one of us.”

Yahya asked him: “When will that (deliverance) be?”

He said: “When delegations go to pay homage to a young boy and every fort (powerful chief) raises a flag (becomes independent) then you expect deliverance.”(1)

No one of the infallible imams has become imam while he is yet too young except this imam (al-Mahdi), whom Allah has granted the imamate and wisdom while he is yet a child as Jesus Christ and Yahya bin Zachariah, whom Allah has granted the Book, prophethood, knowledge and wisdom while yet children.

The evidence for that is the saying of Abu Abdullah as-Sadiq (as) “He (al-Qa'im) has aspects of four prophets…).

p: 279


1- Dala’il al-Imama p.258, Ithbat al-Hudat, vol.3 p.535, Biharul Anwar, vol.51 p.38, Mo’jam Ahadeeth al-Imam al-Mahdi, vol. 3 p.259.

One of them is Jesus the son of Marry (as), who has been granted wisdom, knowledge and prophethood while yet a child.

36 - حدثنا محمد بن همام قال: حدثنا أحمد بن ما بنداذ قال: حدثنا أحمد بن هلال، عن أمیه بن علی القیسی قال:

قلت لأبی جعفر محمد بن علی الرضا: مَن الخلف بعدک؟

فقال: ابنی علیّ وابنا علیّ. ثم أطرق ملیاً ثم رفع رأسه ثم قال: إنها ستکون حیره.

قلت: فإذا کان ذلک فإلی أین؟

فسکت ثم قال: لا أین - حتی قالها ثلاثا.

فأعدتُ علیه، فقال: إلی المدینه.

فقلت: أی المدن؟ فقال: مدینتنا هذه، وهل مدینه غیرها؟

(36) Muhammad bin Hammam narrated from Ahmad bin Mabindath from Ahmad bin Hilal that Umayya bin Ali al-Qayssi had said: I said to Abu Ja'far Muhammad bin Ali al-Jawad(1) (as): Who is the successor after you?”

He said: “My son Ali and Ali’s two sons.”

He pondered for a while and then raised his head and said: “Confusion will occur then.”

I said: “If that occurs, where will we go then?”

He kept silent and then said: “Nowhere!” He repeated it three times.

I repeated my question.

He said: “To Medina.”

I said: “Which Medina?”

He said: “This Medina. Is there another one than ours?”

The same was narrated by Ali bin Ahmad from Obaydillah bin Musa from Ahmad bin al-Husayn from Ahmad bin Hilal from Umayya bin Ali al-Qayssi.(2)

37 - حدثنا محمد بن همام قال: حدثنی أبو عبد الله محمد بن عصام قال: حدثنا أبو سعید سهل بن زیاد الآدمی، قال: حدثنا عبد العظیم بن عبد الله الحسنی، عن أبی جعفر محمد بن علی الرضا

p: 280


1- He is the ninth imam of the Shia.
2- Ithbat al-Wassiyya p.193, Kifayatul Athar p.280, Ithbat al-Hudat, vol.3 p.356, Hilyatul Abrar, vol.2 p.478, Biharul Anwar, vol.51 p.156, 158, Bisharatul Islam p.159, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.184.

أنه سمعه یقول:

إذا مات ابنی علیّ بدا سراج بعده ثم خفیَ، فویل للمرتاب وطوبی للغریب الفارّ بدینه، ثم یکون بعد ذلک أحداث تشیب فیها النواصی ویسیر الصم الصلاب.

(37) Muhammad bin Hammam narrated from Abu Abdullah Muhammad bin Issam from Abu Sa'eed Sahl bin Ziyad al-Aadami from Abdul Adheem bin Abdullah al-Hasani that Abu Ja'far Muhammad bin Ali al-Jawad (as) had said:

“When my son Ali dies another lamp will shine after him and then disappearance will be there. Woe unto the doubter and blessed is he, the stranger and the fleer with his religion. After that there will be terrible events that make the young old and make mountains move from their places.”(1)

Which confusion is greater than this one, which has made masses of people deviate from the straight path because of doubting, weak faith and impatience before sufferings? Only the sincere believers, and how few they are, has succeeded in this test and has kept to the path of Muhammad (as) and the progeny of Muhammad (as).

38 - حدثنا محمد بن یعقوب الکلینی قال: حدثنا محمد بن یحیی، عن أحمد بن إدریس، عن محمد بن أحمد، عن جعفر بن القاسم، عن محمد بن الولید الخزاز، عن الولید بن عقبه، عن الحارث بن زیاد، عن شعیب، عن أبی حمزه قال:

دخلت علی أبی عبد الله فقلت له: أنت صاحب هذا الأمر؟

فقال: لا.

فقلت: فولدک؟

فقال: لا.

فقلت: فولد ولدک؟

فقال: لا.

قلت: فولد ولد ولدک؟

قال: لا.

قلت: فمن هو؟

قال: الذی یملأها عدلاً کما مُلئت ظلماً وجوراً، لعلی فتره من الأئمه یأتی کما أن النبی بعث علی

p: 281


1- Ithbat al-Hudat, vol.3 p.535, Biharul Anwar, vol.51 p.157, Bisharatul Islam p.158, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.184.

فتره من الرسل.

(38) Muhammad bin Ya'qoob al-Kulayni narrated from Muhammad bin Yahya from Ahmad bin Idreess from Muhammad bin Ahmad from Ja'far bin al-Qassim from Muhammad bin al-Waleed al-Khazzaz from al-Waleed bin Aqaba from al-Harith bin Ziyad that Shu’ayb bin Abu Hamza had said:

“Once I came to Abu Abdullah as-Sadiq (as) and said to him: Are you the man of this matter?”

He said: “No.”

I said: “Is he your son?”

He said: “No.”

I said: “Is he your grandson?”

He said: “No.”

I said: “Is he your grandson’s son?”

He said: “No.”

I said: “Who is he then?”

He said: “It is he, who will fill the world with justice after it has been filled with injustice and oppression. He will come after a cessation of imams as Prophet Muhammad (as) has been sent after a cessation of prophets.”(1)

39 - حدثنا محمد بن یعقوب قال: حدثنا علی بن محمد، عن بعض رجاله، عن أیوب بن نوح، عن أبی الحسن الثالث أنه قال:

إذا رفع علمکم من بین أظهرِکم فتوقعوا الفرج من تحت أقدامکم.

(39) Muhammad bin Ya'qoob narrated from Ali bin Muhammad from some of his companions from Ayyoob bin Noah that Abul Hasan ar-Redha (as) had said:

“If your knowledge has been removed from among you, then expect deliverance to come soon.”(2)

40 - محمد بن یعقوب قال: حدثنا أبو علی الأشعری، عن محمد بن حسان، عن محمد بن علی، عن عبد الله بن القاسم، عن المفضل بن عمر، عن أبی عبد الله أنه سئل عن قول الله

فَإِذَا نُقِرَ فِی النَّاقُورِ 

قال:

إنّ منّا إماماً مستتراً، فإذا أراد الله عزَّ

p: 282


1- Al-Kafi, vol.1 p.341, Iqd ad-Durar p.158, Ithbat al-Hudat, vol.3 p.445, Biharul Anwar, vol.51 p.39, Muntakhab al-Athar p.249, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.352.
2- Al-Kafi, vol.1 p.341, Ithbat al-Wassiyya p.226, Kamal ad-Deen p.381, Ithbat al-Hudat, vol.3 p.446, Biharul Anwar, vol.51 p.155, 159, Mir’at al-Oqool, vol.4 p.56, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.207.

ذِکره إظهارَ أمرِه نکت فی قلبه نکتهً فظهر فقامَ بأمر الله .

(40) Muhammad bin Ya'qoob narrated from Abu Ali al-Ash’ari from Muhammad bin Hassaan from Muhammad bin Ali from Abdullah bin al-Qassim from al-Mufadhdhal bin Umar that Abu Abdullah as-Sadiq (as) had been asked about this Qur’anic verse, “For when the trumpet is sounded,”(1)and he had said:

“From among us there will be a hidden imam. When Allah wants him to rise, He will prick him in the heart and he will appear to execute the order of Allah.”(2)

41 - حدثنا محمد بن یعقوب قال: حدثنا عده من أصحابنا، عن أحمد بن محمد عن الحسن بن علی الوشاء، عن علی بن أبی حمزه، عن أبی بصیر عن أبی عبد الله أنه قال:

لا بُدّ لصاحب هذا الأمر من غیبه ولا بدّ له فی غیبته من عزله، ونعم المنْزل طیبه، وما بثلاثین من وحشه.

(41) Muhammad bin Ya'qoob narrated from some of his companions from Ahmad bin Muhammad from al-Hasan bin Ali al-Washsha’ from Ali bin Abu Hamza from Abu Baseer that Abu Abdullah as-Sadiq (as) had said:

“The man of this matter must disappear and he is to be in isolation during his disappearance. How good abode Tayba(3) is! No loneliness is among thirty!”(4)

42 - وأخبرنا محمد بن یعقوب، عن عده من رجاله، عن أحمد بن محمد، عن علی بن الحکم، عن أبی أیوب الخزاز، عن محمد بن مسلم قال: سمعت أبا عبد الله یقول:

إنْ بلغَکم عن صاحبکم غیبهٌ فلا تنکروها.

(42) Muhammad bin Ya'qoob narrated from some of his companions from Ahmad

p: 283


1- Qur'an, 74:8.
2- Al-Kafi, vol.1 p.343, Ithbat al-Wassiyya p.228, Kamal ad-Deen p.349, al-Ghayba by at-Toossi p.164, Rijal al-Kashshi p.192.
3- Tayba is one of the names of Medina.
4- Al-Kafi, vol.1 p.340, Taqreeb al-Ma’arif p.190, Ithbat al-Hudat, vol.3 p.445, Biharul Anwar, vol.52 p.157.

bin Muhammad from Ali bin al-Hakam from Abu Ayyoob al-Khazzaz from Muhammad bin Muslim that Abu Abdullah as-Sadiq (as) had said:

“If you are informed that your man has disappeared, do not deny that.”

The same was narrated by Muhammad bin Ya'qoob from Ali bin Ibraheem bin Hashim from Muhammad bin Abu Omayr from Abu Ayyoob al-Khazzaz from Muhammad bin Muslim.(1)

43 - حدثنا علی بن الحسین المسعودی قال: حدثنا محمد بن یحیی العطار، قال: حدثنا محمد بن حسان الرازی، عن محمد بن علی الکوفی، عن الحسن بن محبوب، عن عبد الله بن جبله، عن علی بن أبی حمزه، عن أبی عبد الله أنه قال:

لو قد قام القائم لأنکَرَه الناس لأنّه یرجع إلیهم شاباً موفقاً، لا یثبت علیه إلاّ مَن قد أخذ الله میثاقَه فی الذرّ الأول.

(43) Ali bin al-Husayn al-Mass’oodi narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from al-Hasan bin Mahboob from Abdullah bin Jibilla from Ali bin Abu Hamza that Abu Abdullah as-Sadiq (as) had said:

“When al-Qa'im (as) rises, people will deny him because he will come back to them as a young man. No one will remain believing in him except those, with whom Allah has made a covenant since the first creation.”

In another tradition he had said:

وإنّ مِن أعظم البلیه أن یخرج إلیهم صاحبُهم شاباً وهم یحسبونه شیخاً کبیراً.

“It is a great affliction that when their man (al-Qa'im) appears to them young while they think that he is an old man.”(2)

44 - محمد بن همام قال: حدثنا جعفر بن

p: 284


1- Al-Kafi, vol.1 p.338, 340, al-Ghayba by at-Toossi p.160, Ithbat al-Hudat, vol.3 p.439, 444, Biharul Anwar, vol.51 p.146.
2- Al-Ghayba by at-Toossi p.420, Iqd ad-Durar p.41, Muntakhab al-Anwar al-Mudhee’a p.188, Ithbat al-Hudat, vol.3 p.512, 536, 583, 608, Hilyatul Abrar, vol.2 p.583.

محمد بن مالک، قال: حدثنی عمر بن طرخان، قال: حدثنا محمد بن إسماعیل، عن علی بن عمر بن علی بن الحسین عن أبی عبد الله جعفر بن محمد أنه قال:

القائم من ولدی یعمّر عمرَ الخلیل عشرین ومِائه سنه یدری به، ثم یغیب غیبه فی الدهر ویظهر فی صوره شاب موفق ابن اثنتین وثلاثین سنه، حتی ترجع عنه طائفه من الناس، یملأُ الأرضَ قسطاً وعدلاً کما ملئت ظلماً وجوراً.

(44) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Umar bin Tarkhan from Muhammad bin Issma'eel from Ali bin Umar bin Ali bin al-Husayn (as) that Abu Abdullah Ja'far bin Muhammad as-Sadiq (as) had said:

“Al-Qa'im is one of my descendants. His old is like Abraham’s old; one hundred and twenty years. He is recognized and then he disappears for a period of time and then he reappears as a young man of thirty-two years old. Some groups of people deviate from him. He fills the world with justice after it has been filled with injustice and oppression.”(1)

45 - حدثنا علی بن الحسین قال: حدثنا محمد بن یحیی العطار، قال: حدثنا محمد بن حسان الرازی، قال: حدثنا محمد بن علی الکوفی، عن إبراهیم بن هاشم، عن حماد بن عیسی، عن إبراهیم بن عمر الیمانی، عن أبی عبد الله أنه قال:

یقوم القائم ولیس فی عنقه بیعه لأحد.

(45) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ibraheem bin Hashim from Hammad bin Eessa from Ibraheem bin Umar al-Yamani

p: 285


1- Dala’il al-Imama p.258, al-Ghayba by at-Toossi p.420, Ithbat al-Hudat, vol.3 p.511, Hilyatul Abrar, vol.2 p.584, Biharul Anwar, vol.52 p.287.

that Abu Abdullah as-Sadiq (as) had said:

“Al-Qa'im will rise and he has not paid homage to anyone at all.”(1)

46 - حدثنا محمد بن یعقوب قال: حدثنا محمد بن یحیی، عن أحمد بن محمد، عن الحسین بن سعید، عن ابن أبی عمیر، عن هشام بن سالم، عن أبی عبد الله أنه قال:

یقوم القائم ولیس لأحد فی عنقه عقد ولا عهد ولا بیعه.

(47) Muhammad bin Ya'qoob narrated from Muhammad bin Yahya from Ahmad bin Muhammad from al-Husayn bin Sa'eed from ibn Abu Omayr from Hisham bin Salim that Abu Abdullah as-Sadiq (as) had said:

“Al-Qa'im will rise and he has not paid homage to any one nor has he had a bond or a covenant with anyone at all.”(2)

Imam Ali Confirms The Disappearance

There are some traditions narrated from Imam Ali (as) confirming the occurrence of the disappearance of Imam al-Mahdi (aj). The traditions talk about confusion and seditions (that occur during the absence of al-Qa'im) that no one will be saved from except those, who will be patient before sufferings and distresses.

1 - حدثنا به علی بن الحسین قال: حدثنا محمد بن یحیی العطار، قال: حدثنا محمد بن حسان الرازی، عن محمد بن علی الکوفی، عن محمد بن سنان، عن أبی الجارود، عن مزاحم العبدی، عن عکرمه بن صعصعه، عن أبیه قال: کان علی یقول:

لا تنفکّ هذه الشیعه حتی تکون بمنْزله المعز لا یدری الخابس علی أیّها یضع یده فلیس لهم شرف یشرفونه، ولا سناد یستندون إلیه فی أمورهم.

(1) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad

p: 286


1- Refer to the references of the previous tradition and Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.373.
2- Ibid.

bin Ali al-Kufi from Muhammad bin Sinan from Abul Jarood from Muzahim al-Abdi from Akrima bin Sa’sa’a that his father had said: Ali (as) often said:

“The Shia come to a day that they become like the goats. The lion does not know which of them to catch. They will have no honor nor will they have a supporter to depend upon in their affairs.”(1)

2 - وأخبرنا علی بن الحسین بإسناده، عن محمد بن سنان، عن أبی الجارود، قال: حدثنا أبو بدر، عن علیم، عن سلمان الفارسی أنه قال:

لا ینفکّ المؤمنون حتی یکونوا کمواه المعز، لا یدری الخابس علی أیّها یضع یده، لیس فیهم شرف یشرفونه ولاسناد یسندون إلیه أمرهم.

(2) Ali bin al-Husayn narrated from Muhammad bin Sinan from Abul Jarood from Abu Badr from Olaym that Salman al-Farisi had said:

“The believers come to a day that they become like the goats. The lion does not know which of them to catch. They will be with no honor nor will they have an assistant, to whom they refer their affairs.”

3 - وبه عن أبی الجارود، عن عبد الله الشاعر - یعنی ابن عقبه - قال: سمعت علیاً یقول:

کأنی بکم تجولون جولان الإبل تبتغون مرعی، ولا تجدونها یا معشر الشیعه.

(3) Abul Jarood narrated that Abdullah (bin Aqaba) al-Sha’ir (the poet) had said: I heard Ali (as) saying:

“O people of Shia, as if I see you wandering about like the camels looking for a pasture but without finding any.”(2)

4 - وبه عن ابن سنان، عن یحیی بن المثنی العطار، عن عبد

p: 287


1- Biharul Anwar, vol.51 p.114, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.33.
2- Kamal ad-Deen p.302, 304, I’lam al-Wara p.400, Ithbat al-Hudat, vol.3 p.463, 464, Biharul Anwar, vol.51 p.109, 114.

الله بن بکیر؛ ورواه الحکم عن أبی جعفر أنه قال:

کیف بکم إذا صعدتم فلم تجدوا أحداً، ورجعتم فلم تجدوا أحداً!

(4) Bin Sinan narrated from Yahya bin al-Muthanna al-Attar, also it was narrated by al-Hakam that Abu Ja'far al-Baqir (as) had said:

“How about you if you go and you do not find anyone (to resort to) and you come back and you do not find anyone?”(1)

5 - حدثنا عبد الواحد بن عبد الله قال: حدثنا محمد بن جعفر القرشی، قال: حدثنی محمد بن الحسین بن أبی الخطاب قال: حدثنی محمد بن سنان، عن أبی الجارود، عن أبی جعفر أنه سمعه یقول:

لا تزالون تنتظرون حتی تکونوا کالمعز المهوله التی لا یبالی الجازر أین یضع یدَه منها، لیس لکم شرف تشرفونه، ولا سند تسندون إلیه أمورکم.

(5) Abdul Wahid bin Abdullah narrated from Muhammad bin Ja'far al-Qarashi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan that Abul Jarood had heard Abu Ja'far al-Baqir (as) saying:

“You still wait until you become like frightened goats that the butcher does not care on which of he puts his hand. You will be of no honor and no supporter, to whom you refer your affairs.”(2)

Have these traditions referred save to the disappearance of the imam of deliverance, who is the honor, with which the Shia are honored, and to the disappearance of the means (the deputies) between him and his Shia? Are the deputies not the supporters, whom the Shia refer their affairs to during the disappearance of their imam (as) to be

p: 288


1- Biharul Anwar, vol.51 p.139, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.231.
2- Biharul Anwar, vol.52 p.110.

delivered to the imam?

By losing the imam and the means between them and their imam, the Shia become like the goats subjected to the test to be tried that which of them is to perish and which of them is to be saved.

These are what I have in my mind of traditions concerning the disappearance of Imam al-Mahdi (aj), whereas there are so much many other traditions talking about the subject.

Chapter 11: Being patient in waiting for deliverance

1 - حدثنا أحمد بن محمد بن سعید بن عقده الکوفی قال: حدثنا أحمد بن یوسف بن یعقوب الجعفی أبو الحسن، قال: حدثنا إسماعیل بن مهران قال: حدثنا الحسن بن علی بن أبی حمزه، عن أبیه ووهیب بن حفص، عن أبی بصیر، عن أبی عبد الله قال: إنه قال لی أبی:

لا بدّ لنارٍ من آذربیجان، لا یقوم لها شیء، وإذا کان ذلک فکونوا أحلاسَ بیوتکم وألبدوا ما ألبدنا، فإذا تحرک متحرکُنا فاسعوا إلیه ولو حبواً، والله لکأنی أنظر إلیه بین الرکن والمقام یبایع الناس علی کتاب جدید، علی العرب شدید. وقال: ویلٌ لطغاه العرب من شرّ قد اقترب.

(1) Ahmad bin Muhammad bin Sa'eed bin Oqda al-Kufi narrated from Ahmad bin Yousuf bin Ya'qoob al-Ju’fi Abul Hasan from Issma'eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb bin Hafs from Abu Baseer that Abu Abdullah as-Sadiq (as) had said: My father (as) has said to me:

There must be a fire (war) from Azerbaijan that leaves nothing. If it occurs, then you are to stay at homes and remain as we have remained.

p: 289

If our revolter (al-Qa'im) rises, you are to hasten to join him even crawling. By Allah, as if I see him between the temple (of Abraham) and the corner (of the Kaaba) being paid homage on a new covenant. He will be severe with the Arabs. Woe unto the arrogants of the Arabs from an evil that is about to come.”(1)

2 - حدثنا أحمد بن محمد بن سعید، عن بعض رجاله، عن علی بن عماره الکنانی، قال: حدثنا محمد بن سنان، عن أبی الجارود، عن أبی جعفر قال: قلت له: أو صنی، فقال:

أوصیکَ بتقوی الله، وأن تلزمَ بیتک وتقعد فی دهماء هؤلاء الناس، وإیّاک والخوارج منّا فإنهم لیسوا علی شیء ولا إلی شیء، واعلم أن لبنی أمیّه مُلکاً لا یستطیع الناس أن تردعَه، وأن لأهل الحق دولهً إذا جاءت ولاّها الله لمن یشاء منا أهل البیت، فمَن أدرکها منکم کان عندنا فی السنام الأعلی، وإنْ قبضه الله قبل ذلک خار له، واعلم أنه لا تقوم عصابه تدفع ضیماً أو تُعزّ دیناً إلاّ صرعتهم المنیّه والبلیه حتی تقوم عصابه شهدوا بدراً مع رسول الله لا یواری قتیلهم ولا یرفع صریعهم ولا یُداوی جریحهم.

قلت: مَن هم؟

قال: الملائکه.

(2) Ahmad bin Muhammad bin Sa'eed narrated from some of his companions from Ali bin Imara al-Kinani from Muhammad bin Sinan that Abul Jarood had said: I said to Abu Ja'far al-Baqir (as): Please, advise me!” He said:

“I advise you to fear Allah, to stay at home and to be away from these masses of people. Beware of the Kharijites(2) because they are not

p: 290


1- Biharul Anwar, vol.52 p.135.
2- A sect of the Muslims that had seceded from Imam Ali (as) and had not believed in the infallible imams of Ahlul Bayt.

on the straight path nor will they get to a pleasant end. Know that the Umayyads have a strong rule that people can not stand against. Know that the faithful people will have a state. If that happens, Allah will entrust one of us with it. If anyone of you lives until that time, he will be with us in the highest position (of Paradise) and if he dies before that, Allah will choose to him as He wills. Know that no group rising to resist oppression or to defend faith unless death is the end until a group, that has fought with the Prophet (S) in the battle of Badr and whose killed ones are not buried, whose felled ones are not lifted and whose wounded ones are not cured, rises.”

I asked: “Who are they?”

He said: “The angels.”(1)

3 - وأخبرنا أحمد بن محمد بن سعید قال: حدثنی علی بن الحسن التیملی قال: حدثنا الحسن ومحمد ابنا علی بن یوسف، عن أبیهما، عن أحمد بن علی الحلبی، عن صالح بن أبی الأسود، عن أبی الجارود قال: سمعت أبا جعفر یقول:

لیس منّا أهل البیت أحد یدفع ضیماً ولا یدعو إلی حق إلاّ صرعته البلیهُ حتی تقوم عصابه شهدت بدراً، لا یُواری قتیلها ولا یُداوی جریحها.

قلت: مَن عنیَ أبو جعفر بذلک؟

قال: الملائکه.

(3) Ahmad bin Muhammad bin Sa'eed narrated from Ali bin al-Hasan at-Taymali from al-Hasan and Muhammad the sons of Ali bin Yousuf from their father from Ahmad bin Ali al-Halabi from Salih bin Abul Aswad that Abul Jarood had

p: 291


1- Ithbat al-Hudat, vol.3 p.536, Biharul Anwar, vol.52 p.136, Mustadrak al-Wassa’il, vol.11 p.35, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.267.

said: I heard Abu Ja'far al-Baqir (as) saying:

“None of us, Ahlul Bayt, resisting an oppression or inviting for a truth, unless death is his end until a group, that has fought in the battle of Badr and whose killed ones are not buried and whose wounded ones are not cured, rises.”

I said: “Whom do you mean?”

He said: “The angels.”(1)

4 - حدثنا محمد بن همام ومحمد بن الحسن بن محمد بن جمهور جمیعاً، عن الحسن بن محمد بن جمهور، عن أبیه، عن سماعه بن مهران، عن أبی الجارود، عن القاسم بن الولید الهمدانی، عن الحارث الأعور الهمدانی قال: قال أمیر المؤمنین علی المنبر:

إذا هلک الخاطب وزاغ صاحب العصر وبقیت قلوب تتقلب فمِن مخصب ومجدب، هلک المتمنّون واضمحل المضمحلّون، وبقی المؤمنون، وقلیل ما یکونون ثلاثمائه أو یزیدون، تُجاهد معهم عصابهٌ جاهدت مع رسول الله یوم بدر، لم تُقتل ولم تمُت.

(4) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Suma’a bin Mihran from Abul Jarood from al-Qassim bin al-Waleed al-Hamadani from al-Harith al-A’war al-Hamadani that Amirul Mo'mineen (as) had said from above the minbar:

“If al-Khattab is perished, the imam of the age disappears and the hearts begin to turn here and there; some fertile and some barren, then the ill-wishers will perish, the vanishers will vanish and the believers will remain and how few they will be; three hundred or a little more! A group that has fought with the Prophet (S) in the battle of Badr,

p: 292


1- Mustadrak al-Wassa’il, vol.11 p.36, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.266.

that none of them has been killed or has died, will fight with them (with the imam and his followers).”(1)

Imam Ali (as) means that when the imam of the age (al-Mahdi) disappears from the sight of people, the Shia becomes confused and they disagree among themselves. Some of them still keep to the truth (fertile hearts) and others deviate from the truth (barren hearts). Then he says that the ill-wishers will be perished because they do not submit to Allah and they want Him to hasten His order. They see that the period become too long and so they perish before the coming of deliverance. Allah saves the patient and submissive believers and rewards them with what they deserve.

They are the few true believers as Imam Ali has said that they are three hundred ones or a little more, whom Allah qualifies to support His guardian and to fight His enemy. They are the rulers, the viziers and the assistants of al-Qa'im (as) over the world after the war comes to an end and the world enjoys peace. Then Imam Ali (as) says that “A group that has fought with the Prophet (S) in the battle of Badr and that none of them has been killed or has died will fight with them.” He means that Allah will assist al-Qa'im (as) with the three hundred or more of the angels, who have assisted the Prophet (S) and his companions in the battle of Badr.

5 - أخبرنا أحمد بن محمد

p: 293


1- Biharul Anwar, vol.52 p.137, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.103.

بن سعید قال: حدثنا حمید بن زیاد الکوفی، قال: حدثنا علی بن الصباح بن الضحاک، عن جعفر بن محمد بن سماعه، عن سیف التمار، عن أبی المرهف قال: قال أبو عبد الله:

هلکت المحاضیر. قال: قلت: وما المحاضیر؟ قال: المستعجلون، ونجا المقربون، وثبت الحصن علی أوتادها. کونوا أحلاس بیوتکم، فإن الغبره علی مَن أثارها، وإنهم لا یریدونکم بجائحه إلاّ أتاهم الله بشاغل إلاّ من تعرض لهم.

(5) Ahmad bin Muhammad bin Sa'eed narrated from Hameed bin Ziyad al-Kufi from Ali bin as-Sabah bin ad-Dhahhak from Ja'far bin Muhammad bin Suma’a from Sayf at-Tammar from Abul Murhaf that Abu Abdullah as-Sadiq (as) had said:

“The hasteners will perish and those nearest to Allah will be saved! Keep to your homes because seditions will be against those, who cause them! Whenever they wish you a distress, Allah afflicts them with what makes them busy away from you except those, who follow them.”(1)

6 - حدثنا أحمد بن محمد بن سعید قال: حدثنی یحیی بن زکریا بن شیبان، قال: حدثنا یوسف بن کلیب المسعودی، قال: حدثنا الحکم بن سلیمان، عن محمد بن کثیر، عن أبی بکر الحضرمی قال: دخلت أنا وأبان علی أبی عبد الله وذلک حین ظهرت الرایات السود بخراسان، فقلنا: ما تری؟ فقال:

إجلسوا فی بیوتکم، فإذا رأیتمونا قد اجتمعنا علی رجل فانهدوا إلینا بالسلاح.

(6) Ahmad bin Muhammad bin Sa'eed narrated from Yahya bin Zakariyya bin Shayban from Yousuf bin Kulayb al-Mass’oodi from al-Hakam bin Sulayman from Muhammad bin Kuthayr that Abu Bakr al-Hadhrami had said: Once Abban and I came to Abu Abdullah as-Sadiq

p: 294


1- Biharul Anwar, vol.52 p.138.

(as) when the black banners (revolts) had been raised in Khurasan (Persia). We asked him: “What do you think about that?” He said:

“Stay at home and when you see us agree unanimously upon a man, then hurry to us with your weapons.”(1)

7 - وحدثنا محمد بن همام قال: حدثنی جعفر بن محمد بن مالک الفزاری، قال: حدثنی محمد بن أحمد، عن علی بن أسباط، عن بعض أصحابه، عن أبی عبد الله أنه قال:

کفّوا ألسنتکم والزموا بیوتکم، فإنه لا یصیبکم أمرٌ تُخصّون به أبداً ویصیب العامهَ ولا تزال الزیدیه وقاء لکم أبداً.

(8) Muhammad bin Hammam narrated from Ja’far bin Muhammad bin Malik al-Fazari from Muhammad bin Ahmad from Ali bin Asbat from some of his companions that Abu Abdullah as-Sadiq (as) had said:

“Keep silent and remain in your houses because no bad will afflict you especially, which will afflict the rest of people, and as long as the (revolutionary) Zaydites(2) will be as a frontstead between you and the governments.”

8 - وحدثنا علی بن أحمد قال: حدثنا عبید الله بن موسی العلوی، عن محمد بن موسی، عن أحمد بن أبی أحمد، عن محمد بن علی، عن علی بن حسان، عن عبد الرحمن بن کثیر قال: کنت عند أبی عبد الله یوماً وعنده مهزم الأسدی، فقال: جعلنی الله فداک، متی هذا الأمر الذی تنتظرونه؟ فقد طال علینا. فقال:

یا مهزم، کذب المتمنّون، وهلک المستعجلون، ونجا المسلمون، وإلینا یصیرون.

(8) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin Musa from Ahmad bin Abu Ahmad from Muhammad bin Ali from

p: 295


1- Hilyatul Abrar, vol.2 p.644, Biharul Anwar, vol.52 p.138, Mustadrak al-Wassa’il, vol.11 p.36, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.465.
2- A sect of Shi'ite Muslims owing allegiance to Zayd ibn 'Ali, grandson of Husayn ibn 'Ali. Doctrinally the Zaydiyah are closer to the majority Sunnites than are the other Shi'ites.

Ali bin Hassaan that Abdurrahman bin Kuthayr had said: One day I was with Abu Abdullah as-Sadiq (as) and Muhzim al-Asadi was there too. Muhzim said to Abu Abdullah as-Sadiq (as), “May Allah make me die for you! When will this matter, which you are waiting for, take place? It has been delayed too much.” Abu Abdullah (as) said:

“O Muhzim, the ill-whishers have told lies, the hasteners will perish and the believers will be saved and will be with us.”(1)

9 - علی بن أحمد، عن عبید الله بن موسی العلوی، قال: حدثنا علی بن الحسن، عن علی بن حسان، عن عبد الرحمن بن کثیر، عن أبی عبد الله فی قول الله

أَتَیٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَیٰ عَمَّا یُشْرِکُونَ 

قال:

هو أمرُنا، أمرَ الله أن لا تستعجل به حتی یؤیده الله بثلاثه أجناد: الملائکه، والمؤمنین، والرعب. وخروجه کخروج رسول الله ، وذلک قوله تعالی

کَمَا أَخْرَجَکَ رَبُّکَ مِنْ بَیْتِکَ بِالْحَقِّ وَإِنَّ فَرِیقًا مِنَ الْمُؤْمِنِینَ لَکَارِهُونَ 

(9) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin al-Hasan from Ali bin Hassaan from Abdurrahman bin Kuthayr that Abu Abdullah as-Sadiq (as) had said when talking about the Qur’anic verse, “Allah's commandment has come, therefore do not desire to hasten it”(2)

“It is our matter. Allah the Almighty has ordered not to hasten it until He assists it with three armies; the angels, the believers and fright. His (al-Qa'im’s) advent will be like the advent of the Prophet (S) as Allah has said, “Even as your Lord caused you

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1- Al-Kafi, vol.1 p.368, al-Imama wet Tabsira p.95, al-Ghayba by at-Toossi p.262, Biharul Anwar, vol.52 p.103, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.379.
2- Qur'an, 16:1.

to go forth from your house with the truth.(1)(2)

10 - أخبرنا محمد بن همام ومحمد بن الحسن بن محمد بن جمهور جمیعاً، عن الحسن بن محمد بن جمهور، عن أبیه، عن سماعه بن مهران، عن صالح بن میثم ویحیی بن سابق جمیعاً عن أبی جعفر الباقر أنه قال:

هلک أصحاب المحاضیر، ونجا المقربون، وثبت الحصن علی أوتادها. إنّ بعد الغمّ فتحاً عجیباً.

(10) Muhammad bin Hammam and Muhammad bin al-Hasan bin Muhammad bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Suma’a bin Mihran from Salih bin Maytham and Yahya bin Sabiq that Abu Ja'far al-Baqir (as) had said:

“The hasteners will perish and those nearest to Allah will be saved! After distress there will be a wonderful deliverance!”(3)

11 - وحدثنا أحمد بن محمد بن سعید بن عقده قال: حدثنا أحمد بن یوسف بن یعقوب الجعفی قال: حدثنا إسماعیل بن مهران، قال: حدثنا الحسن بن علی بن أبی حمزه، عن الحکم بن أیمن، عن ضریس الکناسی، عن أبی خالد الکابلی، قال: قال علی بن الحسین:

لَوَددتُ إنی ترکت فکلّمت الناس ثلاثاً، ثم قضی الله فیَّ ما أحبّ، ولکن عزمهً من الله أن نصبر.

ثم تلا هذه الآیه

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِینٍ 

ثم تلا أیضا قولَه تعالی

لَتُبْلَوُنَّ فِی أَمْوَالِکُمْ وَأَنْفُسِکُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِینَ أُوتُوا الْکِتَابَ مِنْ قَبْلِکُمْ وَمِنَ الَّذِینَ أَشْرَکُوا أَذًی کَثِیرًا ۚ وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِکَ مِنْ عَزْمِ الْأُمُورِ 

(11) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ahmad bin Yousuf bin Ya'qoob al-Ju’fi from Issma'eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from al-Hakam bin Ayman from

p: 297


1- Qur'an, 8:5.
2- Ta’weel al-Aayat, vol.1 p.252, Ithbat al-Hudat, vol.3 p.562, Hilyatul Abrar, vol.2 p.626, Tafseer al-Burhan, vol.2 p.359, al-Mahajja p.114, Biharul Anwar, vol.52 p.356, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.5 p.209.
3- Biharul Anwar, vol.52 p.139, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.224.

Dhurays al-Kinasi from Abu Khalid al-Kabuli that Ali bin al-Husayn as-Sajjad(1) (as) had said:

“I wish I was permitted to talk to people three times (about three things) and then Allah might do to me whatever He liked. But it is the will of Allah that we are to be patient and to wait.”

Then he recited this Qur’anic verse: “And most certainly you will come to know about it after a time”(2) and then he recited, “And you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon).(3)(4)

12 - علی بن أحمد قال: حدثنا عبید الله بن موسی العلوی، عن علی بن إبراهیم بن هاشم، عن علی بن إسماعیل، عن حماد بن عیسی، عن إبراهیم بن عمر الیمانی، عن أبی الطفیل، عن أبی جعفر محمد بن علی، عن أبیه علی بن الحسین : أن ابن عباس بعث إلیه مَن یسأله عن هذه الآیه

یَا أَیُّهَا الَّذِینَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّکُمْ تُفْلِحُونَ 

فغضب علیّ بن الحسین وقال للسائل: ودِدتُ أن الذی أمرک بهذا واجهنی به. ثم قال:

نزَلَت فی أبی وفینا ولم یکن الرباط الذی أمرَنا به بعد وسیکون ذلک ذریّه من نسلنا المرابط.

ثم قال: أما إنّ فی صلبه (یعنی ابن عباس ) ودیعهً ذرئت لنارِ جهنم، سیخرجون أقواماً من دین الله أفواجاً وستصبغ الأرض بدماء فراخ من فراخ آل محمّد تنهض تلک الفراخ فی غیر وقت،

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1- He is the fourth imam of the Shia.
2- Qur'an, 38:88.
3- Qur'an, 3:186.
4- Tafseer al-Ayyashi, vol.1 p.211, Biharul Anwar, vol.68 p.223, vol.71 p.423.

وتطلب غیر مدرک، ویرابط الذین آمنو ویصبرون ویصابرون حتی یحکم الله، وهو خیر الحاکمین.

(12) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin Ibraheem bin Hashim from Ali bin Issma'eel from Hammad bin Eessa from Ibraheem bin Umar al-Yamani from Abut-Tufayl that Abu Ja'far Muhammad bin Ali al-Baqir (as) had said:

Once ibn Abbas sent a messenger to Ali bin al-Husayn as-Sajjad (as) asking him about this Qur’anic verse, “O you who believe! Be patient and excel in patience and remain steadfast.”(1) Ali bin al-Husayn (as) became angry and said to the messenger: “I wish that he, who has sent you with this, faced me with it.” Then he said: “This verse has been revealed about my father and us. Perseverance that we have been ordered of has not occurred yet. It will be for some of our descendants.” Then he added: “From his (ibn Abbas’s) progeny there are some descendants created to be in Hell. They will deviate great masses of people from the religion of Allah. The earth will be dyed with the blood of the descendants of Muhammad’s progeny. Those descendants will rise in unsuitable times and ask for unattainable things. The believers will remain steadfast and persevere until Allah determines and He is the best of judges.”(2)

13 - حدثنا علی بن أحمد، عن عبید الله بن موسی، عن هارون بن مسلم، عن القاسم بن عروه، عن برید بن معاویه العجلی، عن أبی جعفر محمد بن علی الباقر فی قوله

یَا أَیُّهَا الَّذِینَ آمَنُوا اصْبِرُوا

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1- Qur'an, 3:200.
2- Biharul Anwar, vol.24 p.219.

وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّکُمْ تُفْلِحُونَ 

فقال:

اصبروا علی أداء الفرائض، وصابروا عدوکم، ورابطوا إمامَکم المنتظرَ.

(13) Ali bin Ahmad narrated from Obaydillah bin Musa from Haroon bin Muslim from al-Qassim bin Orwa from Burayd bin Mo’awiya al-Ijli that Abu Ja'far al-Baqir (as) had said when talking about the Qur’anic verse, “Be patient and excel in patience and remain steadfast.”

“Be patient in offering the obligations, persevere before your enemies and wait for your expected imam.”(1)

14 - حدثنا محمد بن همام قال: حدثنا جعفر بن محمد بن مالک قال: حدثنی أحمد بن علی الجعفی، عن محمد بن المثنی الحضرمی، عن أبیه، عن عثمان بن زید عن جابر، عن أبی جعفر محمد بن علی الباقر قال:

مثلُ خروج القائم منّا أهل البیت کخروج رسول الله ، ومثل مَن خرج منا أهل البیت قبل قیام القائم مثل فرخ طار فوقع مِن وکره فتلاعَبت به الصبیان.

(14) Muhammad bin Hammam narrated from Ja'far bin Muhammad bin Malik from Ahmad bin Ali al-Ju’fi from Muhammad bin al-Muthanna al-Hadhrami from his father from Uthman bin Zayd from Jabir that Abu Ja'far al-Baqir (as) had said:

“The advent of al-Qa'im (as) is like the advent of the messenger of Allah (as). If any of us, Ahlul Bayt, rises before the advent of al-Qa'im (as), he will be like a young bird that flies and falls down and then children play with it.”(2)

15 - حدثنا علی بن أحمد، عن عبید الله بن موسی، عن أحمد بن الحسین، عن علی بن عقبه، عن موسی بن أکیل النمیری، عن العلاء بن سیابه، عن أبی عبد

p: 300


1- Ta'weel al-Aayat, vol.1 p.127, Ithbat al-Hudat, vol.3 p.531, Ghayatul Maram p.408, al-Mahajja p.52, Tafseer al-Burhan, vol.1 p.334, Biharul Anwar, vol.24 p.219.
2- Biharul Anwar, vol.52 p.139.

الله جعفر بن محمد أنه قال:

مَن مات منکم علی هذا الأمر منتظراً کان کمَن هو فی الفسطاط الذی للقائم .

(15) Ali bin Ahmad narrated from Obaydillah bin Musa from Ahmad bin al-Husayn from Ali bin Aqaba from Musa bin Akeel an-Nimyari from al-Ala’ bin Sayaba that Abu Abdullah as-Sadiq (as) had said:

“Whoever of you dies while still believing in this matter and waiting (for the expected imam) is like one, who will be in the camp of al-Qa'im (as).”(1)

16 - حدثنا أحمد بن محمد بن سعید بن عقده قال: حدثنا أحمد بن یوسف بن یعقوب الجعفی أبو الحسن، قال: حدثنا إسماعیل بن مهران، قال: حدثنا الحسن بن علی بن أبی حمزه، عن أبیه ووهیب بن حفص، عن أبی بصیر، عن أبی عبد الله أنه قال ذات یوم:

ألا أخبرکم بما لا یقبل الله من العباد عملاً إلاّ به؟ فقلت: بلی، فقال:

شهادهُ أن لا إله إلاّ الله، وأن محمداً عبده ورسوله والإقرار بما أمر الله، والولایه لنا، والبراءه من أعدائنا (یعنی الأئمه خاصه) والتسلیم لهم، والورع والاجتهاد والطمأنینه، والانتظار للقائم . ثم قال: إن لنا دوله یجیء الله بها إذا شاء. ثم قال: مَن سرّه أن یکون من أصحاب القائم فلینتظرْ ولیعمل بالورع ومحاسن الأخلاق وهو منتظر، فإن مات وقام القائم بعده کان له من الأجر مثل أجر مَن أدرکه، فجدّوا وانتظروا هنیئاً لکم أیتها العصابه المرحومه.

(16) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ahmad bin Yousuf bin Ya'qoob al-Ju’fi Abul Hasan from Issma'eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and

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1- Al-Mahasin p.173, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.402.

Wuhayb bin Hafs from Abu Baseer that Abu Abdullah as-Sadiq (as) had said one day:

“Do I tell you of that which Allah does not accept any doing from His people except with?”

The narrator said: “Yes, please!”

He said: “Witnessing that there is no god but Allah and Muhammad is the messenger of Allah, submitting to the orders of Allah, believing in the guardianship of the infallible imams, submitting to them and disavowing their enemies, piety, sincerity of faith and waiting for al-Qa'im (as). There will be a state for us, Ahlul Bayt. Allah achieves that when He wills. Whoever likes to be one of al-Qa'im’s companions has to wait while being pious and acting morally. If that one dies before the advent of al-Qa'im (as), he will be rewarded as if he has accompanied al-Qa'im (as). Try your best (in being pious) and wait. How lucky you are, O you the mercified group!”(1)

17 - علی بن أحمد، عن عبید الله بن موسی العلوی، عن محمد بن الحسین، عن محمد بن سنان، عن عمار بن مروان، عن منخل بن جمیل، عن جابر بن یزید، عن أبی جعفر الباقر أنه قال:

اسکنوا ما سکنت السماوات والأرض (أی لا تخرجوا علی أحد) فإنّ أمرَکم لیس به خفاء، ألا إنها آیه من الله لیست من الناس إلاّ إنها أضوءُ من الشمس لا تخفی علی بر ولا فاجر، أتعرفون الصبح؟ فإنها کالصبح لیس به خفاء.

(17) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Muhammad bin al-Husayn from Muhammad bin Sinan from Ammar bin

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1- Ithbat al-Hudat, vol.3 p.536, Biharul Anwar, vol.52 p.140, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.417.

Marwan from Munakhkhal bin Jameel from Jabir bin Yazeed that Abu Ja'far al-Baqir (as) had said:

“Be quiet as long as the Heaven and the earth are quiet! Do not rebel against any one. Your matter is clear and not vague but it is a sign from Allah and not from people. It is brighter than the sun. It is neither ignored by a pious nor by a dissolute. Do you see morning? It is like morning, which is clear to everyone.”(1)

Chapter 12: Disagreement among the Shia during the disappearance

1 - حدثنا محمد بن یعقوب قال: حدثنا علی بن إبراهیم، عن أبیه، عن بن محبوب، عن یعقوب السراج وعن علی بن رئاب، عن أبی عبد الله أنه قال: لما بویع لأمیر المؤمنین بعد مقتل عثمان صعد المنبر وخطب خطبه ذکرها یقول فیها:

ألا إنّ بلیّتکم قد عادت کهیئتِها یوم بعث الله نبیه . والذی بعثه بالحق لتبلبلُنّ بلبلهً ولتغربلُنَّ غربله حتی یعود أسفلُکم أعلاکم وأعلاکم أسفلکم، ولیسبقنّ سابقون کانوا قصّروا، ولیقصرنّ سبّاقون کانوا سبقوا، والله ما کتمت وسمه ولا کذبت کذبه، ولقد نُبّئت بهذا المقام وهذا الیوم.

(1) Muhammad bin Ya'qoob narrated from Ali bin Ibraheem from his father from bin Mahboob from Ya'qoob as-Sarraj and Ali bin Ri’ab that Abu Abdullah as-Sadiq (as) had said: When Amirul Mo'mineen (as) was paid homage as the caliph after Uthman had been killed, he ascended the minbar and made a speech. He said:

“Your affliction became as it had been when Allah had sent His messenger Muhammad (as). I swear by Him, Who has sent His messenger with the truth,

p: 303


1- Biharul Anwar, vol.52 p.139.

that you will be confused and will be sifted until your notables become low and your lows become notable. Some of you, who have been indecent, will be virtuous and some, who have been virtuous, will be indecent. By Allah I have not hidden a truth nor have I told a lie. I have been inspired with this position and this day.”(1)

2 - حدثنا محمد بن یعقوب الکلینی قال: حدثنی عده من أصحابنا، عن أحمد بن محمد، عن معمر بن خلاد، قال: سمعت أبا الحسن یقول

الم 

أَحَسِبَ النَّاسُ أَنْ یُتْرَکُوا أَنْ یَقُولُوا آمَنَّا وَهُمْ لَا یُفْتَنُونَ 

ثم قال لی: ما الفتنه؟

فقلت: جعلت فداک، الذی عندنا أن الفتنه فی الدین.

فقال: یفتنون کما یفتن الذهب. ثم قال: یخلصون کما یخلص الذهب.

(2) Muhammad bin Ya'qoob al-Kulayni narrated from some of his companions from Ahmad bin Muhammad that Ma’mar bin Khallad had said: I heard Abul Hasan (Imam Ali) (as) reciting, “Alif Lam Mim. Do men think that they will be left alone on saying, We believe, and not be tried (with sedition)?(2)” and then he asked: What is sedition?”

I said: “May I die for you! We think that sedition is in religion.”

He said: “People are tried as gold is tried. They are purified as gold is purified.”(3)

3 - حدثنا محمد بن یعقوب قال: حدثنا علی بن إبراهیم، عن محمد بن عیسی، عن یونس، عن سلیمان بن صالح رفعه إلی أبی جعفر محمد بن علی الباقر قال: قال:

إنّ حدیثکم هذا لتشمئز منه قلوب الرجال فانبذوه إلیهم نبذاً فمَن أقرّ به فزیدوه، ومَن أنکر فذروه،

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1- Biharul Anwar, vol.32 p.46.
2- Qur'an, 29:1-2.
3- Biharul Anwar, vol.52 p.115.

إنه لا بدّ من أن تکون فتنهٌ یسقط فیها کلّ بطانه وولیجه حتی یسقط فیها مَن یشق الشعره بشعرتین حتی لا یبقی إلاّ نحن وشیعتنا.

(3) Muhammad bin Ya'qoob narrated from Ali bin Ibraheem from Muhammad bin Eessa from Younus from Sulayman bin Salih that Abu Ja'far al-Baqir (as) had said:

“Your talk (about al-Qa'im) disgusts the hearts of men. Say it to them forcefully. Say more to whoever accepts it and leave aside whoever denies it. There must be a sedition, by which companions, kin and even those, who split a hair into two (who are so strict and accurate), fall until no one remains save us and our sincere Shia (followers).”(1)

4 - حدثنا أبو سلیمان أحمد بن هوذه الباهلی، قال: حدثنا أبو إسحاق إبراهیم بن إسحاق النهاوندی سنه ثلاث وسبعین ومائتین قال: حدثنا عبد الله بن حماد الأنصاری سنه تسع وعشرین ومائتین، عن رجل، عن أبی عبد الله: أنه دخل علیه بعض أصحابه فقال له: جعلت فداک، إنی والله أحبک وأحب من یحبک، یا سیدی ما أکثر شیعتکم، فقال له: أذکرهم، فقال: کثیر، فقال: تحصیهم؟ فقال: هم أکثر من ذلک. فقال أبو عبد الله:

أما لو کمُلت العدّه الموصوفه ثلاثمائه وبضعه عشر کان الذی تریدون، ولکنّ شیعتنا مَن لا یعدو صوته سمعه ولا شحناؤه بدنه ولا یمدح بنا معلناً ولا یخاصم بنا قالیاً ولا یجالس لنا عایباً ولا یحدث لنا ثالباً ولا یحب لنا مبغضاً ولا یبغض لنا محباً.

(4) Abu Sulayman Ahmad bin Hawtha al-Bahili narrated from Abu Iss’haq Ibraheem bin Iss’haq an-Nahawandi from Abdullah bin Hammad al-Ansari from someone that

p: 305


1- Biharul Anwar, vol.52 p.115.

one of the companions had come to Abu Abdullah as-Sadiq (as) and said to him:

“May I die for you! By Allah, I love you and love whoever loves you. O my master, how many your Shia are!”

Abu Abdullah as-Sadiq (as) said: “Would you please mention them?”

The man said: “They are too many.”

He said: “Could you count them?”

The man said: “They are much more than to be counted.”

Abu Abdullah as-Sadiq (as) said: “If the number becomes three hundred and a little more then what you want will happen. Our Shia are those, whose voice dose not pass beyond their ears, nor does their zeal go beyond their body, nor do they praise us openly, nor quarrel with anyone because of us, nor sit with anyone criticizing us, nor talk with anyone abusing us, nor love whoever hates us and do not hate whoever loves us.”

فقلت: فکیف أصنع بهذه الشیعه المختلفه الذین یقولون إنهم یتشیعون؟

فقال: فیهم التمییز وفیهم التمحیص وفیهم التبدیل، یأتی علیهم سنون تفنیهم، وسیف یقتلهم، واختلافٌ یبددهم. إنما شیعتنا من لا یهرّ هریر الکلب ولا یطمع طمع الغراب، ولا یسأل الناس بکفّه وإن مات جوعاً.

قلت: جعلت فداک، فأین أطلب هؤلاء الموصوفین بهذه الصفه؟

فقال: أطلبهم فی أطراف الأرض، أولئک الخفیض عیشهم، المنتقله دارهم، الذین إن شهدوا لم یعرفوا، وإن غابوا لم یفتقدوا، وإن مرضوا لم یعادوا، وإن خطبوا لم یزوّجوا، وإن ماتوا لم یشهَدوا، أولئک الذین فی أموالهم یتواسون، وفی قبورهم یتزاورون، ولا تختلف أهواؤهم وإن اختلفت بهم البلدان.

The man said: “Then how do we deal with these different groups, who

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pretend that they are Shia?”

He said: “They will be tried, purified and distinguished. Years come that will perish them, a sword that will kill them and disagreement that will scatter them. Our real Shia are those, who do not growl like a dog, do not covet like a crow and do not ask people for alms even if they die of hunger.”

The man said: “May I die for you! Where can I find such a kind of people?”

He said: “You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from place to another, who if are seen, will not be known, if absent, will not be missed, if become ill, will not be visited, if propose to a woman, will not be married and if die, their funerals will not be attended. It is they, who divide their monies among them, who visit each other in their graves and who never disagree even if their countries are different.”(1)

The same was narrated by Muhammad bin Hammam from Hameed bin Ziyad al-Kufi from al-Hasan bin Muhammad bin Suma’a from Ahmad bin al-Hasan al-Maythami from Ali bin Mansoor from Ibraheem bin Muhzim al-Asadi from his father from Abu Abdullah as-Sadiq (as) but with an addition:

وإنْ رأوا مؤمناً أکرموه، وإن رأوا منافقاً هجروه، وعند الموت لا یجزعون، وفی قبورهم یتزاورون…

“If they see a believer, they will honor him and if they see a hypocrite, they will leave him aside. They do not

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1- Biharul Anwar, vol.68 p.164, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.10.

worry when about to die and they visit each other in their graves…”(1)

6 - أخبرنا أحمد بن محمد بن سعید قال: حدثنی أحمد بن یوسف الجعفی، أبو الحسن من کتابه، قال: حدثنا إسماعیل بن مهران، عن الحسن بن علی بن أبی حمزه، عن أبیه ووهیب بن حفص عن أبی بصیر، عن أبی عبد الله أنه قال:

مع القائم من العرب شیءٌ یسیر.

فقیل له: إن من یصف هذا الأمر منهم لکثیراً.

قال: لا بد للناس من أن یمحصوا ویمیزوا، ویغربلوا، وسیخرج من الغربال خلقٌ کثیر.

(6) Ahmad bin Muhammad bin Sa'eed narrated from Ahmad bin Yousuf al-Ju’fi Abul Hasan from Issma'eel bin Mihran from al-Hasan bin Ali bin Abu Hamza from his father and Wuhayb bin Hafs from Abu Baseer that Abu Abdullah as-Sadiq (as) had said:

“There will be a very few Arabs with al-Qa'im (as).”

It is said to him: “But those, who talk about this matter among the Arabs, are so much many.”

He said: “People must be tried, sifted and purified. Much many people will be thrown away from the sieve.”(2)

7 - وأخبرنا علی بن الحسین قال: حدثنا محمد بن یحیی العطار، قال: حدثنا محمد بن حسان الرازی، قال: حدثنا محمد بن علی الکوفی، عن الحسن بن محبوب الزراد، عن أبی المغرا، عن عبد الله بن أبی یعفور، عن أبی عبد الله أنه سمعه یقول:

ویلٌ لطغاه العرب من شرٍّ قد اقترب.

قلت: جعلت فداک، کم مع القائم من العرب؟

قال: شیء یسیر.

فقلت: واللهِ إن من یصف هذا الأمر منهم لکثیر.

فقال: لا بد للناس من أن یمحصوا ویمیزوا ویغربلوا ویخرج من الغربال خلق

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1- Ibid.
2- Al-Kafi, vol.1 p.370, Dala’il al-Imama p.242, al-Idad al-Qawiyya p.74, Ithbat al-Hudat, vol.3 p.537, Biharul Anwar, vol.5 p.219, vol.52 p.114, 348, Bisharatul Islam, vol.2 p.197, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.46.

کثیر.

(7) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from al-Hasan bin Mahboob az-Zarrad from Abul Mughra that Abdullah bin Abu Ya’foor had said: I heard Abu Abdullah as-Sadiq (as) saying:

“Woe unto the arrogants of the Arabs from a soon evil.”

I said: “May I die for you! How many of the Arabs will be with al-Qa'im (as)?”

He said: “Very few.”

I said: “By Allah, those, who talk about this matter among the Arabs, are too many!”

He said: “People must be tried, sifted and purified. Much many people will be thrown away from the sieve.”

The same was narrated by Muhammad bin Ya'qoob al-Kulayni from Muhammad bin Yahya and al-Hasan bin Muhammad from Ja'far bin Muhammad from al-Qassim bin Issma'eel al-Anbari from al-Hasan bin Ali from Abul Mughra from Abu Ya’foor.(1)

8 - وأخبرنا علی بن أحمد، قال: حدثنا عبید الله بن موسی العلوی العباسی، عن أحمد بن محمد عن الحسن بن علی بن زیاد، عن علی بن أبی حمزه، عن أبی بصیر قال: سمعت أبا جعفر محمد بن علی یقول:

والله لتمیّزنّ، والله لتمحّصنّ، والله لتغربلنّ کما یغربل الزؤان من القمح.

(8) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi al-Abbasi from Ahmad bin Muhammad from al-Hasan bin Ali bin Ziyad from Ali bin Abu Hamza that Abu Baseer had said:

“I heard Abu Ja'far al-Baqir (as) saying: “By Allah, you are going to be tested, clarified and sifted like sifting out the Zu’an(2) from wheat.”(3)

9 - أخبرنا أحمد بن محمد بن سعید

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1- Ibid.
2- Unwanted weed that often grows among wheat.
3- Biharul Anwar, vol.52 p.114, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.215.

قال: حدثنا القاسم بن محمد بن الحسن بن حازم، قال: حدثنا عبیس بن هشام، عن عبد الله بن جبله، عن مسکین الرحال عن علی بن أبی المغیره، عن عمیره بنت نفیل قالت: سمعت الحسین بن علی یقول:

لا یکون الأمر الذی تنتظرونه حتی یبرأ بعضکم من بعض ویتفل بعضکم فی وجوه بعض ویشهد بعضکم علی بعض بالکفر، ویلعن بعضکم بعضاً.

فقلت له: ما فی ذلک الزمان من خیر.

فقال الحسین: الخیر کله فی ذلک الزمان، یقوم قائمنا، ویدفع ذلک کله.

(9) Ahmad bin Muhammad bin Sa'eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Miskeen ar-Rahhal from Ali bin Abul Mugheera that Omayra bint Nufayl had said:

“I heard al-Husayn bin Ali (as) saying: “The matter that you are expecting will not occur until a time comes that you disavow each other, spit at the face of each other, declare unbelief against each other and curse each other.”

I said to him: “There will be no goodness in that time!”

He said: “All the goodness will be in that time. Our Qa’im will rise and do away with all of that.”(1)

10 - أخبرنا علی بن أحمد قال: أخبرنا عبید الله بن موسی العلوی، عن الحسن بن علی، عن عبد الله بن جبله، عن بعض رجاله، عن أبی عبد الله أنه قال:

لا یکون ذلک الأمر حتی یتفل بعضکم فی وجوه بعض، وحتی یلعن بعضکم بعضاً، وحتی یسمی بعضکم بعضا کذابین.

(10) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from al-Hasan bin Ali from Abdullah bin

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1- Al-Ghayba by at-Toossi p.437, al-Khara’ij wel Jara’ih, vol.3 p.1153, Iqd ad-Durar p.63, Muntakhab al-Anwar al-Mudhee’a p.30, Ithbat al-Hudat, vol.3 p.726, Biharul Anwar, vol.52 p.211, Bisharatul Islam p.81, 82, Muntakhab al-Athar p.426, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.170.

Jibilla from some of his companions that Abu Abdullah as-Sadiq (as) had said:

“That matter (the appearance of al-Qa'im) will not occur until a time comes that you spit at the face of each other, curse each other and call each other as liars.”(1)

11 - وأخبرنا أحمد بن محمد بن سعید قال: حدثنا علی بن الحسن التیملی، قال: حدثنا محمد وأحمد بنا الحسن عن أبیهما، عن ثعلبه بن میمون، عن أبی کهمس، عن عمران بن میثم، عن مالک بن ضمره قال:

قال أمیر المؤمنین: یا مالک بن ضمره، کیف أنت إذا اختلفت الشیعه هکذا؟ (وشبک أصابعه وأدخل بعضها فی بعض)

فقلت: یا أمیر المؤمنین ما عند ذلک من خیر.

قال: الخیر کله عند ذلک، یا مالک، عند ذلک یقوم قائمنا فیقدم سبعین رجلاً یکذبون علی الله وعلی رسوله ، فیقتلهم، ثم یجمعهم الله علی أمر واحد.

(11) Ahmad bin Muhammad bin Sa'eed narrated from Ali bin al-Hasan at-Taymali from Muhammad and Ahmad, the sons of al-Hasan from their father from Tha’laba bin Maymoon from Abu Kahmas from Imran bin Maytham that Malik bin Dhamra had said:

“Amirul Mo'mineen (as) said to me: “O Malik bin Dhamra, how about you when the Shia disagree like this?” He interlaced the fingers of his two hands.

I said: “O Amirul Mo'mineen, there will be no any goodness then.”

He said: “O Malik, all the goodness will be then! At that time our Qa’im will appear. He will present seventy men as liars fabricating lies against Allah and His messenger (as) and he will kill them. Then Allah will make people agree

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1- Biharul Anwar, vol.52 p.134.

unanimously upon one thing.”(1)

12 - وأخبرنا علی بن أحمد، قال: أخبرنا عبید الله بن موسی العلوی، عن علی بن إسماعیل الأشعری، عن حماد بن عیسی، عن إبراهیم بن عمر الیمانی، عن رجل، عن أبی جعفر أنه قال:

لتمحصُنّ یا شیعه آل محمد تمحیصَ الکُحل فی العین، وإنّ صاحب العین یدری متی یقع الکحل فی عینه ولا یعلم متی یخرج منها، وکذلک یصبح الرجل علی شریعهٍ من أمرنا ویمسی وقد خرج منها، ویمسی علی شریعه من أمرنا ویصبح وقد خرج منها.

(12) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin Issma'eel al-Ash’ari from Hammad bin Eessa from Ibraheem bin Umar al-Yamani from someone that Abu Ja'far al-Baqir (as) had said:

“O Shia of Muhammad’s progeny, you are going to be tested like the kohl in the eye. One knows when the kohl is put into his eye but he does not know when it gets out of it. Just in the same way that one believes in our matter in the morning and recants it in the evening or he believes in it in the evening and when morning comes he recants it.”(2)

13 - وأخبرنا علی بن أحمد قال: أخبرنا عبید الله بن موسی، عن رجل، عن العباس بن عامر، عن الربیع بن محمد المسلی من بنی مسلیه عن مهزم بن أبی برده الأسدی وغیره، عن أبی عبد الله أنه قال:

والله لتُکسرنّ تکسّر الزجاج، وإن الزجاج لیُعاد فیعود کما کان، والله لتکسرنّ تکسّر الفخار، فإن الفخار لیتکسر فلا یعود کما کان، ووالله لتغربلُنّ ووالله لتمیّزنّ وواللهِ لتمحصنّ حتی

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1- Ithbat al-Hudat, vol.3 p.537, Biharul Anwar, vol.52 p.115, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.30.
2- Biharul Anwar, vol.52 p.101.

لا یبقی منکم إلاّ الأقلّ، وصعر کفه.

(13) Ali bin Ahmad narrated from Obaydillah bin Musa from someone(1) from al-Abbas bin Aamir from ar-Rabee’ bin Muhammad al-Musli from Muhzim bin Abu Burda al-Asadi and others that Abu Abdullah as-Sadiq (as) had said:

“By Allah, you are going to be broken like glass but glass is remade and it returns as before. By Allah, you are going to be broken like the breaking of pottery but pottery is never remade as before. By Allah you are going to be sifted, to be clarified and to be purified until none of you remain save the least. (He shrank his hand.)”(2)

O people of Shia, pay much attention to these traditions narrated from Amirul Mo'mineen (as) and the infallible imams (as) after him. Ponder on them too much. They warn strongly of turning away from their Sharia by saying: “one believes in our matter in the morning and recants it in the evening or he believes in it in the evening and when morning comes he recants it.” It is a clear evidence showing neglecting the system of the imamate with all its concerns that lead to the straight path.

Then Amirul Mo'mineen (as) gives an example when saying: “By Allah, you are going to be broken like glass but glass is remade and it returns as before. By Allah, you are going to be broken like the breaking of pottery but pottery is never remade as before.” Those, who believe in the doctrine of the infallible

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1- He may be Ayyoob bin Noah bin Darraj.
2- Al-Ghayba by at-Toossi p.340, Biharul Anwar, vol.52 p.101, Bisharatul Islam p.124, Muntakhab al-Athar p.315, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.421.

imams and then recant it and then they repent and return to the true belief when the mercy of Allah declares to them the purity of what they deny and the darkness of what they enter into, are like broken glass that it can be remade as before but those, who recant the true belief and remain in their confusion without repenting until death, are like broken pottery that cannot be remade as before because there is no repent after death.

14 - أخبرنا علی بن أحمد قال: حدثنا عبید الله بن موسی، قال: حدثنا محمد بن موسی، عن أحمد بن أبی أحمد، عن إبراهیم بن هلال قال:

قلت لأبی الحسن: جعلت فداک، مات أبی علی هذا الأمر، وقد بلغت من السنین ما قد تری أموت ولا تخبرنی بشیء.

فقال: یا أبا إسحاق، أنت تعجل؟

فقلت: إی والله أعجل وما لیَ لا أعجل وقد کبر سنی وبلغت أنا من السن ما قد تری.

فقال: أما والله یا أبا إسحاق، ما یکون ذلک حتی تمیزوا وتمحصوا، وحتی لا یبقی منکم إلاّ الأقلّ، ثم صعر کفه.

(14) Ali bin Ahmad narrated from Obaydillah bin Musa from Muhammad bin Musa from Ahmad bin Abu Ahmad that Ibraheem bin Hilal had said:

“I said to Abul Hasan (Imam Ali) (as): May I die for you! My father died while still believing in this matter (the imamate) and I became so old. Shall I die and you do not tell me of anything?”

He said: “O Abu Iss’haq, you hasten (to hasten the will of Allah).”

I said: “Yes, by Allah, I hasten. Why

p: 314

do I not hasten where I became so old as you see?”

He said: “O Abu Iss’haq, by Allah that does not occur until you are tried and clarified until none of you remains save the least. (And he shrank his hand.)”(1)

15 - وأخبرنا علی بن أحمد قال: حدثنا عبید الله بن موسی، قال: حدثنا محمد بن الحسین، عن صفوان بن یحیی قال: قال أبو الحسن الرضا:

والله لا یکون ما تمدّون إلیه أعینکم حتی تمحصوا وتمیزوا، وحتی لا یبقی منکم إلاّ الأندر فالأندر.

(15) Ali bin Ahmad narrated from Obaydillah bin Musa from Muhammad bin al-Husayn from Safwan bin Yahya that Abul Hasan ar-Redha (as) had said:

“By Allah, That, which you look forward to, will not be until you are tested and clarified and until none of you remains save the least and the least.”(2)

16 - وأخبرنا أحمد بن محمد بن سعید قال: حدثنا أبو عبد الله جعفر بن عبد الله المحمدی من کتابه فی سنه ثمان وستین ومائتین، قال: حدثنا محمد بن منصور الصیقل، عن أبیه، قال: دخلت علی أبی جعفر الباقر وعنده جماعه فبینا نحن نتحدث وهو علی بعض أصحابه مقبل إذ التفت إلینا وقال:

فی أیّ شیء أنتم؟ هیهات هیهاتَ! لا یکون الذی تمدّون إلیه أعناقَکم حتی تمحصوا. هیهات! ولا یکون الذی تمدّون إلیه أعناقَکم حتی تمیزوا، ولا یکون الذی تمدون إلیه أعناقکم حتی تغربلوا، ولا یکون الذی تمدون إلیه أعناقکم إلاّ بعد إیاسٍ، ولا یکون الذی تمدّون إلیه أعناقکم حتی یشقی مَن شقیَ ویسعد من سعد.

(16) Ahmad bin Muhammad bin Sa'eed narrated from Abu Abdullah Ja'far bin Abdullah

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1- Biharul Anwar, vol.52 p.113, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.132.
2- Biharul Anwar, vol.52 p.114.

al-Muhammadi from Muhammad bin Mansoor as-Sayqal that his father had said:

“Once I came to Abu Ja'far al-Baqir (as) and there were some people with him. While we were talking with each other, he turned to us and said: “What are you talking about? How far! How far! That, which you look forward to, will not be until you are tested. How far! That, which you look forward to, will not be until you are clarified. How far! That, which you look forward to, will not be until you are sifted. That, which you look forward to, will not be except after despair. That, which you look forward to, will not be until he, who is to be wretched, becomes wretched and he, who is to be happy, becomes happy.”

The same was narrated by Muhammad bin Ya'qoob from Muhammad bin al-Hasan and Ali bin Muhammad from Sahl bin Ziyad from Muhammad bin Sinan from Muhammad bin Mansoor as-Sayqal from his father but with a little difference.(1)

17 - أخبرنا أبو سلیمان أحمد بن هوذه بن أبی هراسه الباهلی قال: حدثنا إبراهیم بن إسحاق النهاوندی، قال: حدثنا عبد الله بن حماد الأنصاری، عن صباح المزنی، عن الحارث بن حصیره، عن الأصبغ بن نباته، عن أمیر المؤمنین أنه قال:

کونوا کالنّحل فی الطیر، لیس شیءٌ من الطیر إلاّ وهو یستضعفها، ولو علِِمت الطیر ما فی أجوافها من البرکه لم تفعل بها ذلک. خالطوا الناسَ بألسنتکم وأبدانکم وزایلوهم بقلوبکم وأعمالکم، فوَالذی نفسی بیده ما ترَون ما تحبّون حتی یتفلَ بعضُکم فی وجوه بعض وحتی یسمّی

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1- Al-Kafi, vol.1 p.370, Kamal ad-Deen p.346, al-Ghayba by at-Toossi p.335, Ithbat al-Hudat, vol.3 p.10, Biharul Anwar, vol.52 p.111, 112, Bisharatul Islam p.96, Muntakhab al-Athar p.314, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.216.

بعضکم بعضاً کذابین، وحتی لا یبقی منکم (أو قال من شیعتی) إلاّ کالکحل فی العین، والملح فی الطعام وسأضرب لکم مثلاً، وهو مثل رجل کان له طعام فنقّاه وطیّبه، ثم أدخله بیتاً وترکه فیه ما شاء الله، ثم عاد إلیه فإذا هو قد أصابه السوس، فأخرجه ونقّاه وطیّبه، ثم أعاده إلی البیت فترکه ما شاء الله، ثم عاد إلیه فإذا هو قد أصابته طائفه من السوس فأخرجه ونقاه وطیبه وأعاده، ولم یزل کذلک حتی بقیت منه رزمه کرزمه الأندر لا یضره السوس شیئاً، وکذلک أنتم تمیزون حتی لا یبقی منکم إلاّ عصابه لا تضرّها الفتنه شیئاً.

(17) Abu Sulayman Ahmad bin Hawtha bin Abu Hurasa al-Bahili narrated from Ibraheem bin Iss’haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Sabah al-Muzni from al-Harith bin Haseera from al-Asbugh bin Nabata that Amirul Mo'mineen (as) had said:

“Be like the bees among the birds. All the birds deem them weak but if they know what blessing there is inside their (the bees’) interiors, they will not do that to them. Mix with people with your tongues and persons and be far away from them with your hearts and deeds. I swear by Him, in Whose hand my soul is, you will not meet what you like until a time comes that you spit at the face of each other, call each other as liars and until none of you remains except like the kohl in an eye and like the salt in food. I give you an example. It is like a man having some

p: 317

food (grains). He sifts and purifies it and then he keeps it in a store for some time. Then he comes back to find that his food has been worm-eaten. He takes it out, purifies it and puts it back into the store for some time. After a time he comes to find that his food has been worm-eaten again. He takes it out, purifies it and puts it back into the store. He does so again and again until nothing of his food remains except the least, which will never be harmed by the worms. So are you! You are going to be clarified until none of you remains save a very few ones, who will never be affected by seditions.”

The same was narrated by Ahmad bin Muhammad bin Sa'eed from Ali bin al-Hasan at-Taymali from Muhammad and Ahmad the sons of al-Hasan from their father from Tha’laba bin Maymoon from Abu Kahmas and others from Amirul Mo'mineen (as).(1) This tradition has been mentioned at the beginning of this book.

18 - حدثنا عبد الواحد بن عبد الله بن یونس قال: حدثنا أحمد بن محمد بن رباح الزهری الکوفی، قال: حدثنا محمد بن العباس بن عیسی الحسنی، عن الحسن بن علی البطائنی، عن أبیه، عن أبی بصیر قال: قال أبو جعفر محمد بن علی الباقر:

إنمّا مثل شیعتنا مثل أندر (یعنی بیدراً فیه طعام) فأصابه آکلٌ فنقی ثم أصابه آکل فنقی حتی بقی منه ما لا یضرّه الآکل، وکذلک شیعتنا یمیزون ویمحصون حتی تبقی منهم عصابه لا تضرّها الفتنه.

(18) Abdul Wahid

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1- Biharul Anwar, vol.52 p.115, Bisharatul Islam p.50, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.30.

bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri al-Kufi from Muhammad bin al-Abbas bin Eessa al-Hasani from al-Hasan bin Ali al-Bata’ini from his father from Abu Baseer that Abu Ja'far al-Baqir (as) had said:

“Our Shia (followers) are like a threshing-floor having some grains. The grains are afflicted with worms. They are purified and then are afflicted with worms until very little remains that will never be harmed by the worms. So are our Shia. They are clarified and purified until a very few of them remain, who will never be affected by seditions.”(1)

19 - حدثنا أحمد بن محمد بن سعید بن عقده قال: حدثنا جعفر بن عبد الله المحمدی، قال: حدثنی شریف بن سابق التفلیسی، عن الفضل بن أبی قره التفلیسی عن جعفر بن محمد، عن أبیه أنه قال:

المؤمنون یُبتلون ثم یمیّزهم الله عنده. إنّ الله لم یؤمِن المؤمنین من بلاء الدنیا ومرائرها ولکن أمنَهم فیها من العمی والشقاء فی الآخره. ثم قال: کان علی بن الحسین بن علی یضع قتلاه بعضَهم إلی بعض ثم یقول: قتلانا قتلی النبیّین.

(19) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ja'far bin Abdullah al-Muhammadi from Shareef bin Sabiq at-Tafleesi from al-Fadhl bin Abu Qurra at-Tafleesi from Ja'far bin Muhammad as-Sadiq (as) that his father Abu Ja'far al-Baqir (as) had said:

“The believers are tested and purified by Allah. Allah has not assured the believers from calamities and distresses of this life but He has assured them from being wretched in the afterlife.”(2)

20 - حدثنا علی بن الحسین

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1- Biharul Anwar, vol.52 p.116.
2- Biharul Anwar, vol.45 p.80, vol.52 p.117.

قال: حدثنا محمد بن یحیی العطار، قال: حدثنا محمد بن حسان الرازی، عن محمد بن علی الکوفی، عن الحسن بن محبوب، قال: حدثنا عبد الله بن جبله، عن علی بن أبی حمزه، عن أبی عبد الله أنه قال:

لو قد قام القائم لأنکَره الناس لأنّه یرجع إلیهم شاباً موفقاً لا یثبت علیه إلاّ مؤمن قد أخذ الله میثاقه فی الذر الأول.

(20) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from al-Hasan bin Mahboob from Abdullah bin Jibilla from Ali bin Abu Hamza that Abu Abdullah as-Sadiq (as) had said:

“When al-Qa'im (as) rises, people will deny him because he comes as a young man. No one will still keep to him save the true believers, whom Allah has covenanted since the first Creation.”(1)

During the disappearance of al-Qa'im (as), people separate, disagree with each other, become desperate and their faith becomes weak for they find that the period of the disappearance of the imam has become too long. Therefore when Imam al-Mahdi (aj) reappears as a young man, they deny him. The infallible Imams (as) have declared that when saying: “They (people) separate into different sects, walk in various ways of seditions and are deceived by the mirage of the infatuates’ speech.

So when he (al-Qa'im) appears to them after these many years, which definitely make one too old, too weak and with curved back, as a young man, those, whose hearts are full of diseases, will deny him but

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1- This tradition was mentioned in chap.10.

the true believers, whom Allah has favored with His kindness, will still believe in him and keep to him.” They, who believe in all that the infallible imams (as) have said and wait for the expected imam faithfully and with no a bit of doubt or confusion and who are not deceived by the fabrications of the Satan and his followers, definitely will win in the afterlife.

Chapter 13: Al-Qa'im’s aspects and deeds

point

1 - حدثنا علی بن أحمد قال: حدثنی عبید الله بن موسی العلوی، عن أبی محمد موسی بن هارون بن عیسی المعبدی قال: حدثنا عبد الله بن مسلمه بن قعنب قال حدثنا سلیمان بن بلال قال: حدثنا جعفر بن محمد ، عن أبیه، عن جده عن الحسین بن علی قال:

جاء رجل إلی أمیر المؤمنین ، فقال له: یا أمیر المؤمنین نبّئنا بمهدیکم هذا؟

فقال: إذا درج الدارجون وقلّ المؤمنین وذهب المجلبون فهناک هناک.

فقال: یا أمیر المؤمنین ممّن الرجل؟

فقال: من بنی هاشم، مِن ذروه طود العرب وبحر مغیضها إذا وردت، ومخفر أهلها إذا اتیت، ومعدن صفوتها إذا اکتدرت، لا یجبُن إذا المنایا هکعت، ولا یخور إذا المنون اکتنعت، ولا ینکل إذا الکماه اصطرعت، مشمّر مغلولب ظفر ضرغامه حصد مخدش ذکر، سیفٌ من سیوف الله، رأس، قثم، نشؤ رأسه فی باذخ السؤدد وعارز مجده فی أکرم المحتد. فلا یصرفنّک عن بیعته صارف عارض ینوص إلی الفتنه کل مناص؛ إن قال فشرّ قائل، وإن سکت فذو دعایر.

(1) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Abu Muhammad Musa bin Haroon bin Eessa al-Ma’badi from Abdullah bin Maslama bin Qu’nub from Sulayman bin Bilal

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from Ja'far bin Muhammad as-Sadiq (as) from his father (as) from his grandfather (as) that al-Husayn bin Ali (as) had said:

“Once a man came to Amirul Mo'mineen (as) and said to him: “O Amirul Mo'mineen (as), would you tell us about your Mahdi?”

Amirul Mo'mineen (as) said: “If most of you pass away, the believers become rare and the clamorers perish, then he will appear!”

The man said: “Where from is the man (al-Mahdi)?”

Imam Ali (as) said: “He is from the Hashemites; the top of the mountain of the Arabs (the best of the Arabs), the sea, to which everyone comes ladling, the safe resort and the pure spring when others become turbid. He is from the people, who do not cower when death hastens, do not weaken when the end approaches and do not recede when the heroes clash. He is always a winner like a lion. He will do away with the oppressors and the arrogants. He is a sword of Allah’s. He arises from loftiness. His glory emits from a great glorious family. Let none of those, who hasten towards seditions and who when saying, the evilest of sayers and when keeping silent, fishing in the troubled water, prevents you from paying homage to him.”

ثم رجع إلی صفه المهدی فقال: أوسعُکم کهفاً، وأکثرُکم علماً، وأوصلُکم رحماً. اللهم فاجعل بعثه خروجاً من الغمه، واجمع به شمل الأمه. فإنْ خارَ الله لک فاعزم ولا تنثنِ عنه إن وفّقتَ له، ولا تجوزنّ عنه إنْ هُدیتَ إلیه، هاه - وأومأ بیده إلی

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صدره - شوقا إلی رؤیته.

Then he talked again about the aspects of al-Mahdi (aj) by saying: “He is the most generous, the most aware and the kindest of you to his kin. O Allah, make his advent as deliverance from distresses and make the umma unite by him! O you man, if Allah chooses (that) to you, be determined and do not deviate from him (al-Mahdi) when you are guided to him.” He sighed and pointed at his chest with his hand showing his eagerness to see him.”(1)

2 - أخبرنا علی بن أحمد قال: حدثنا عبید الله بن موسی العلوی، عن بعض رجاله، عن إبراهیم بن الحکم بن ظهیر، عن إسماعیل بن عیاش، عن الأعمش عن أبی وائل، قال: نظر أمیر المؤمنین علی إلی الحسین فقال:

إن ابنی هذا سیّد کما سماه رسول الله سیداً، وسیُخرج الله من صلبه رجلاً باسم نبیّکم، یشبهه فی الخَلق والخُلق، یخرج علی حین غفله من الناس وإماتهٍ للحق وإظهارٍ للجور. والله لو لم یخرج لضربت عنقه، یفرح بخروجه أهل السماوات وسکانها، وهو رجل أجلی الجبین، أقنی الأنف، ضخم البطن، أزیل الفخذین، بفخذه الیمنی شامه، أفلج الثنایا ویملأُ الأرض عدلاً کما ملئت ظلماً وجوراً.

(2) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from some of his companions from Ibraheem bin al-Hakam bin Dhaheer from Issma'eel bin Ayyash from al-A’mash that Abu Wa’il had said: Once Amirul Mo'mineen (as) looked at his son al-Husayn (as) and said:

“My son is a master as the Prophet (S) has called him a master. Allah will make

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1- Ithbat al-Hudat, vol.3 p.537, Biharul Anwar, vol.51 p.115, Muntakhab al-Athar p.309, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.59.

one of his (al-Husayn’s) descendants, whose name will be like the Prophet’s name and who will be like the Prophet (S) in form and morals, appear while people are in advertence, the truth is suspended and oppression is spread everywhere. The inhabitants of the heaven and the people of the earth will be happy with his advent. He is a man with bright forehead, hooked nose, big abdomen, wide thighs with a mole on the right thigh and with separated front teeth. He will fill the world with justice after it has been filled with injustice and oppression.”(1)

3 - حدثنا أبو سلیمان أحمد بن هوذه قال: حدثنا إبراهیم بن إسحاق النهاوندی قال: حدثنا عبد الله بن حماد الأنصاری، قال: حدثنا عبد الله بن بکیر، عن حمران بن أعین قال:

قلت لأبی جعفر الباقر: جعلت فداک، إنی قد دخلت المدینه وفی حقوی همیان فیه ألف دینار، وقد أعطیت الله عهداً أننی أنفقها ببابِک دیناراً دیناراً أو تجیبنی فیما أسألک عنه.

فقال: یا حمران سلْ تُجب، ولا تنفقنّ دنانیرک.

فقلت: سألتُک بقرابتک من رسول الله ؛ أنت صاحب هذا الأمر والقائم به؟

قال: لا.

قلت: فمَن هو بأبی أنت وأمی.

فقال: ذاک المشربّ حمره، الغائر العینین، المشرف الحاجبین، العریض ما بین المنکبین، برأسه حزاز، بوجهه أثر، رحم الله موسی!

(3) Abu Sulayman Ahmad bin Hawtha narrated from Ibraheem bin Iss’haq an-Nahawandi from Abdullah bin Hammad al-Ansari from Abdullah bin Bukayr that Hamran bin A’yun had said:

“I said to Abu Ja'far al-Baqir (as): I have come to Medina and I have one thousand dinars in my purse. I have promised

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1- Fitan ibn Hammad, vol.1 p.374, Sunan of Abu Dawood, vol.4 p.108, Jami’ al-Usool, vol.11 p.49, Mukhtasar of Abu Dawood, vol.6 p.162, Iqd ad-Durar p.23, 24, 31, 38, Mishkat al-Masabeeh, vol.3 p.26, Muqaddima of Ibn Khaldoon p.248, Asna al-Matalib p.130, Orf as-Sayooti, vol2 p.59, ad-Durr al-Manthoor, vol.6 p.58, Jam’ al-Jawami’, vol.2 p.35, Kanzul Ommal, vol.13 p.647, al-Ghayba by at-Toossi p.188, 189, Omda of ibn Batreeq p.434, at-Tara’if, vol.1 p.177, al-Malahim wel Fitan by Ibn Tawoos p.144.

Allah either to spend the money a dinar after another at your door or you answer me to what I am going to ask you about.”

He said: “O Hamran, ask and I will answer and do not spend your money.”

I said: “I ask you by your kinship to the Prophet (S); are you the man of the matter (deliverance)?”

He said: “No, I am not.”

I said: “May my father and mother die for you! Who is he then?”

He said: “It is he, who has a red face, hollow eyes, high eyebrows, wide shoulders, dandruff in his head and a mark in his face. May Allah have mercy upon Moses.”(1)

4 - حدثنا عبد الواحد بن عبد الله قال: حدثنا أحمد بن محمد بن رباح الزهری قال: حدثنا أحمد بن علی الحمیری، قال: حدثنی الحسن بن أیوب، عن عبد الکریم بن عمرو الخثعمی، عن إسحاق بن جریر، عن حجر بن زائده عن حمران بن أعین، قال:

سألت أبا جعفر فقلت له: أنت القائم؟

فقال: قد ولدنی رسولُ الله وإنّی المطالب بالدم، ویفعل الله ما یشاء.

ثم أعدت علیه، فقال: قد عرفت حیث تذهب، صاحبک المُبدِح البطن، ثم الحزاز برأسه، ابن الأرواع، رحم الله فلانا.

(4) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr al-Khath’ami from Iss’haq bin Jareer from Hijr bin Za’ida that Hamran bin A’yun had said:

“I asked Abu Ja'far al-Baqir (as): Are you al-Qa'im?”

He said: “The messenger of Allah has begotten me. I am the

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1- Ithbat al-Hudat, vol.3 p.538, Biharul Anwar, vol.51 p.40, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.237.

one, who avenge the blood. Allah does whatever He wills.”

I repeated my question.

He said: “You have known where to go. Your man is the one with the big abdomen and with dandruff in his head. He is the son of the imams. May Allah have mercy upon so-and-so!”(1)

5 - حدثنا عبد الواحد بن عبد الله قال: حدثنا أحمد بن محمد بن رباح الزهری قال: حدثنا أحمد بن علی الحمیری، قال: حدثنا الحسن بن أیوب، عن عبد الکریم بن عمرو الخثعمی، قال: حدثنی محمد بن عصام، قال: حدثنی وهیب بن حفص، عن أبی بصیر، قال: قال أبو جعفر (أو أبو عبد الله - الشک من ابن عصام)

یا أبا محمد، بالقائم علامتان: شامهٌ فی رأسه وداء الحزاز برأسه، وشامه بین کتفیه، من جانبه الأیسر تحت کتفه الأیسر ورقه مثل ورقه الآس.

(5) Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr al-Khath’ami from Muhammad bin Issam from Wuhayb bin Hafs that Abu Ja'far al-Baqir (as) (or Abu Abdullah as-Sadiq (as) ) had said:

“Al-Qa'im (as) has two marks; dandruff in his head and a mole between his two shoulders on the left side. Under the left shoulder there is a mole like the leaf of myrtle.”(2)

6 - أخبرنا محمد بن یعقوب قال: حدثنا أبو القاسم بن العلاء الهمدانی رفعه عن عبد العزیز بن مسلم قال: کنا مع مولانا الرضا بمرو، فاجتمعنا وأصحابنا فی الجامع یوم الجمعه فی بدء مقدمنا، فأداروا أمر الإمامه، وذکروا کثره الاختلاف

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1- Ibid.
2- Biharul Anwar, vol.51 p.41, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.238.

فیها فدخلت علی سیدی الرضا فأعلمته خوض الناس فی ذلک فتبسم ، ثم قال:

یا عبد العزیز، جهل القوم وخدعوا عن آرائهم، إن الله تبارک أسمه لم یقبض رسوله حتی أکمل له الدین فأنزل علیه القرآن فیه تفصیل کل شیء، بیّن فیه الحلال والحرام، والحدود والأحکام وجمیع ما یحتاج الناس إلیه کملاً فقال

وَمَا مِنْ دَابَّهٍ فِی الْأَرْضِ وَلَا طَائِرٍ یَطِیرُ بِجَنَاحَیْهِ إِلَّا أُمَمٌ أَمْثَالُکُمْ ۚ مَا فَرَّطْنَا فِی الْکِتَابِ مِنْ شَیْءٍ ۚ ثُمَّ إِلَیٰ رَبِّهِمْ یُحْشَرُونَ

وأنزل علیه فی حجه الوداع وهی آخر عمره

حُرِّمَتْ عَلَیْکُمُ الْمَیْتَهُ وَالدَّمُ وَلَحْمُ الْخِنْزِیرِ وَمَا أُهِلَّ لِغَیْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَهُ وَالْمَوْقُوذَهُ وَالْمُتَرَدِّیَهُ وَالنَّطِیحَهُ وَمَا أَکَلَ السَّبُعُ إِلَّا مَا ذَکَّیْتُمْ وَمَا ذُبِحَ عَلَی النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِکُمْ فِسْقٌ ۗ الْیَوْمَ یَئِسَ الَّذِینَ کَفَرُوا مِنْ دِینِکُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْیَوْمَ أَکْمَلْتُ لَکُمْ دِینَکُمْ وَأَتْمَمْتُ عَلَیْکُمْ نِعْمَتِی وَرَضِیتُ لَکُمُ الْإِسْلَامَ دِینًا ۚ فَمَنِ اضْطُرَّ فِی مَخْمَصَهٍ غَیْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَحِیمٌ

(6) Muhammad bin Ya'qoob narrated from Abul Qassim bin al-Ala’ al-Hamadani that Abdul Aziz bin Muslim had said: We were with Imam ar-Redha (as) in Marw. We met with our companions in the mosque on Friday. They discussed the matter of the imamate. They mentioned how much disagreement there was about this subject. I came to my master Imam ar-Redha (as) and told him of what people had discussed. He smiled and said:

“O Abdul Aziz, the people have ignored and have been deceived by their opinions. Allah has not make His messenger (as) die until He has perfected the

p: 327

religion and revealed the Qur'an to detail everything; permissible and impermissible things, judgements and penalties and every thing that people might need in their lives. Allah has said, “We have not neglected anything in the Book,”(1) and He has revealed to His messenger in the last (farewell) hajj this verse, “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.”(2)

وأمر الإمامه من تمام الدین، لم یمض حتی بیّن لأمّته معالم دینهم، وأوضح لهم سبیلهم، وترکهم علی قول الحق وأقام لهم علیاً علماً وإماماً، وما ترک شیئاً یحتاج إلیه الأمه إلاّ بیّنه، فمن زعم أن الله لکم یکمل دینه فقد ردّ کتاب الله، وهو کافر به. هل یعرفون قدر الإمامه ومحلّها من الأمه فیجوز فیها اختیارهم؟ إنّ الإمامه أجل قدراً وأعظم شأناً وأعلی مکاناً وأمنع جانباً وأبعد غوراً مِن أن یبلغَها الناس بعقولهم أو ینالوها بآرائهم أو یقیموا إماماً باختیارهم.

Definitely the matter of the imamate is from the religion and that religion is not perfected without it. The Prophet (S), before leaving to the better world, has declared to his umma the principles of their religion and has showed them the straight path and the clear truth. He has appointed to them Ali as the imam. He has not left anything that the umma need unless he has declared it to them. Then whoever claims that Allah has not perfected His religion denies the Book of Allah and so he becomes unbeliever. Do they know the

p: 328


1- Qur'an, 6:38.
2- Qur'an, 5:3.

importance of the imamate and its position to the umma so that they determine as they like? The imamate is much more important, greater in position, higher in rank, more impervious and profounder than to be perceived by their own minds or to be refuted by their own opinions or that they themselves appoint the imam according to their fancies.

إن الإمامه منْزله خصّ الله بها إبراهیمَ الخلیل بعد النبوه والخلّه مرتبهً ثالثه وفضیلهً شرّفه بها وأشاد بها ذکره فقال

وَإِذِ ابْتَلَیٰ إِبْرَاهِیمَ رَبُّهُ بِکَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّی جَاعِلُکَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّیَّتِی ۖ قَالَ لَا یَنَالُ عَهْدِی الظَّالِمِینَ

فقال الخلیل سروراً بها

قَالَ وَمِنْ ذُرِّیَّتِی

قال الله تعالی

لَا یَنَالُ عَهْدِی الظَّالِمِینَ

، فأبطلت هذه الآیه إمامهَ کلّ ظالم إلی یوم القیامه وصارت فی الصفوه.

The imamate is a divine position that Allah has favored Abraham (as) with after prophethood then He has honored him with companionship thirdly. Allah has said, “Surely I will make you an Imam of men.”(1) Abraham said delightfully, “And of my offspring?”(2) Then Allah has said, “My covenant does not include the unjust.”(3) So this verse has annulled every imamate of every unjust one until the Day of Resurrection and it limited the imamate to the choice that Allah has chosen.

ثم أکرمه الله بأن جعلها فی ذریته أهل الصفوه والطهاره فقال

وَوَهَبْنَا لَهُ إِسْحَاقَ وَیَعْقُوبَ نَافِلَهً ۖ وَکُلًّا جَعَلْنَا صَالِحِینَ 

وَجَعَلْنَاهُمْ أَئِمَّهً یَهْدُونَ بِأَمْرِنَا وَأَوْحَیْنَا إِلَیْهِمْ فِعْلَ الْخَیْرَاتِ وَإِقَامَ الصَّلَاهِ وَإِیتَاءَ الزَّکَاهِ ۖ وَکَانُوا لَنَا عَابِدِینَ 

فلم تزل فی ذریته یرثها بعضٌ عن بعض قرناً فقرناً حتی ورثها

p: 329


1- Qur'an, 2:124.
2- Ibid.
3- Ibid.

النبی فقال

إِنَّ أَوْلَی النَّاسِ بِإِبْرَاهِیمَ لَلَّذِینَ اتَّبَعُوهُ وَهَٰذَا النَّبِیُّ وَالَّذِینَ آمَنُوا ۗ وَاللَّهُ وَلِیُّ الْمُؤْمِنِینَ 

The choice is the progeny of Abraham (as) that Allah has honored and preferred to all of the human beings. Allah has said, “And We gave him Issaq and Yaqoub (Jacob), a son's son, and We made (them) all good and We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve.”(1) It has been still in Abraham’s progeny inherited by one after the other and age after age until it has been inherited by Prophet Muhammad (as). Allah has said, “Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers.”(2)

فکانت له خاصّه، فقلّدها علیاً بأمر الله عزّ اسمُه علی رسم ما فرضه الله، فصارت فی ذریته الأصفیاء الذین آتاهم الله العلم والإیمان بقوله

وَقَالَ الَّذِینَ أُوتُوا الْعِلْمَ وَالْإِیمَانَ لَقَدْ لَبِثْتُمْ فِی کِتَابِ اللَّهِ إِلَیٰ یَوْمِ الْبَعْثِ ۖ فَهَٰذَا یَوْمُ الْبَعْثِ وَلَٰکِنَّکُمْ کُنْتُمْ لَا تَعْلَمُونَ 

فهی فی ولْد علی خاصه إلی یوم القیامه إذ لا نبیّ بعد محمد ، فمِن أین یختار هؤلاء الجهالُ الإمامَ. إنّ الإمامه هی منْزله الأنبیاء وإرث الأوصیاء. إن الإمامه خلافه الله وخلافه الرسول ومقام أمیر المؤمنین ومیراث الحسن والحسین

Then the Prophet (S) has entrusted Ali (as) with it (the imamate) according

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1- Qur'an, 21:72-73.
2- Qur'an, 3:68.

to the order of Allah and then it has been inherited by Ali’s pure progeny, whom Allah has granted faith, knowledge and wisdom as He has said, “And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the Day of Resurrection.”(1) The imamate has been limited to the progeny of Ali (as) until the Day of Resurrection because there is no prophet after Muhammad (as). Then how can these ignorants choose the imam? Imamate is the rank of the prophets and the inheritance of their guardians. Imamate is the caliphate of Allah and His messenger and it is the position of Amirul Mo'mineen Ali (as) and the inheritance of al-Hasan and al-Husayn (as).

إن الإمامه زمام الدین ونظام أمور المسلمین وصلاح الدنیا وعزّ المؤمنین. إن الإمامه هی أس الإسلام النامی وفرعه السامی. بالإمام تمام الصلاه والزکاه والصیام والحج والجهاد، وتوفیر الفیء والصدقات وإمضاء الحدود والاحکام ومنع الثغور والأطراف. الإمام یحل حلال الله ویحرم حرام الله ویقیم حدود الله ویذب عن دین الله ویدعو إلی سبیل ربه بالحکمه والموعظه الحسنه والحجه البالغه. الإمام الشمس الطالعه المجلله بنورها للعالم وهی فی الأفق بحیث لا تنالها الأیدی والأبصار.

Imamate is the reins of religion, the system that runs the Muslims’ affairs, the goodness of life and the honor of the believers. Imamate is the progressive basis of Islam. With the imam prayers, zakat, fasting, hajj, jihad, finance, charities, judgements, penalties and protecting the boundaries become perfect. The imam permits what Allah has permitted and prohibits

p: 331


1- Qur'an, 30:56.

what Allah has prohibited. He defends the religion of Allah, carries out His penalties and invites to the way of his Lord with wisdom, fair exhortation and with inevitable evidence. An imam is the shining sun that spreads its light allover the world while it is in the sky where neither hands nor eyes can harm it.

الإمام البدر المنیر والسراج الزاهر والنور الساطع والنجم الهادی فی غیاهب الدجی وأجواز البلدان والقفار ولجج البحار. الإمام الماء العذب علی الظماء والنور الدالّ علی الهدی والمنجی من الردی. الإمام النار علی الیفاع الحار لمن اصطلی به والدلیل فی المهالک، مَن فارقه فهالکٌ. الإمام السحاب الماطر والغیث الهاطل والشمس المضیئه والسماء الظلیله والأرض البسیطه والعین الغزیره والغدیر والروضه.

An imam is a luminous moon, a bright lamp, shining light and a guiding star in the dark nights, in the deserts and in the high seas. An imam is like pure water to the thirsty. He is the light leading to guidance and he is the saver, who saves from perishment. An imam is like a fire on a hill. It is warm to those, who want to warm themselves and it is a sign of guidance to the lost. Who turns away from it will perish. An imam is like raining clouds, like the shining sun, like the shady sky, like plain ground, like a flowing fountain, like a brook and a garden.

الإمام الأنیس الرفیق والوالد الشفیق والأخ الشقیق والأم البره بالوالد الصغیر ومفزع العباد فی الداهیه الناد. الإمام أمین الله فی خلقه وحجته علی

p: 332

عباده وخلیفته فی بلاده والداعی إلی الله والذابّ عن حرم الله. الإمام المطهر من الذنوب والمبرء عن العیوب المخصوص بالعلم الموسوم بالحلم، نظام الدین وعزّ المسلمین وغیظ المنافقین وبوار الکافرین.

An imam is like a close companion, a kind father, a good brother and a merciful mother to her child. He is a safe resort to people during disasters. An imam is the trustee of Allah among His people, His authority over them, His caliph on His earth, the advocate of His mission and the defender of His sanctuaries. An imam is purified from sins, free from defects, inspired with knowledge and endowed with discernment. He is the order of religion, the dignity of the Muslims, the rage of the hypocrites and the ruin of the unbelievers.

الإمام واحد دهره لا یدانیه أحدٌ ولا یعادله عالم ولا یوجد منه بدل ولا له مثل ولا نظیر، مخصوص بالفضل کله من غیر طلب منه له ولا اکتساب، بل اختصاص من المفضل الوهاب. فمَن ذا الذی یبلغ معرفه الإمام أو یمکنه اختیاره؟ هیهات هیهات! ضلّت العقول وتاهت الحلوم وحارت الألباب وخسئت العیون وتصاغرت العظماء وتحیّرت الحکماء وتقاصرت الحلماء وحصرت الخطباء وجهلت الألبّاء وکلّت الشعراء وعجزت الأدباء وعییت البلغاء عن وصف شأنٍ من شأنه أو فضیله من فضائله، فأقرّت بالعجز والتقصیر.

An imam is the only one of his age. He is incomparable and with no like or substitute. He is endowed with all virtues by the Exalted Giver. Who, then, can know what an imam is to choose him? How far! Minds become confused, wise men

p: 333

go astray, discerning people abstain, speechers fail, intelligents ignore, poets become tired, men of letters flop and eloquent people falter to describe one aspect of an imam’s aspects or one virtue of his virtues.

وکیف یوصف بکلّه أو ینعت بکنهه أو یفهم شیء من أمره أو یوجد مَن یقوم مقامه ویغنی غناه؟ لا کیف وأنی وهو بحیث النجم من ید المتناولین ووصف الواصفین، فأین الاختیار من هذا؟ وأین العقول عن هذا، وأین یوجد مثل هذا؟ أتظنون أن ذلک یوجد فی غیر آل الرسول محمد ؟ کذّبتهم واللهِ أنفسُهم ومنّتهم الأباطیل فارتقوا مرتقاً صعباً دحضاً تزلّ عنه إلی الحضیض أقدامُهم.

How can he be described as all? How can his essence be recognized? Can anything of his affairs be understood? Can anyone replace him? Certainly not! He is like a star to the hands of the catchers! So how can they choose the imam with their fancies or how can minds determine that? Is there another like? Do you think that that is available among other than the Prophet’s progeny? By Allah their minds have cheated them and their false fancies have deluded them and so they put themselves in a very high position, from which their feet will slip to the lowest bottom.

راموا إقامهَ الإمام بعقول حائره بائره ناقصه وآراء مضله فلم یزدادوا منه إلاّ بعداً، لقد رامو صعباً وقالوا إفکاً وضلوا ضلالاً بعیداً ووقعوا فی الحیره إذ ترکوا الإمام عن بصیره، وزیّن لهم الشیطانُ أعمالهم فصدّهم عن السبیل وکانوا مستبصرین. رغبوا عن اختیار الله واختیار رسول الله وأهل بیته إلی

p: 334

اختیارهم، والقرآنُ ینادیهم

وَرَبُّکَ یَخْلُقُ مَا یَشَاءُ وَیَخْتَارُ ۗ مَا کَانَ لَهُمُ الْخِیَرَهُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَیٰ عَمَّا یُشْرِکُونَ 

They want to appoint the imam with confused or inactive minds and deviating thoughts; therefore they become too far away from him (the imam). They look forward to unattainable thing, say false thing and go astray too far and then they fall into confusion when they turn away from the imam knowingly and when the Satan has encrusted their bad deeds to them to take them away from the straight path. They turn away from the choice of Allah, His messenger and Ahlul Bayt and cling to their own choice whereas Allah has said, “And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate with Him.”(1)

ویقول

وَمَا کَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَهٍ إِذَا قَضَی اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ یَکُونَ لَهُمُ الْخِیَرَهُ مِنْ أَمْرِهِمْ ۗ وَمَنْ یَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِینًا {36}

وقال

أَمْ لَکُمْ کِتَابٌ فِیهِ تَدْرُسُونَ {37}

إِنَّ لَکُمْ فِیهِ لَمَا تَخَیَّرُونَ {38}

أَمْ لَکُمْ أَیْمَانٌ عَلَیْنَا بَالِغَهٌ إِلَیٰ یَوْمِ الْقِیَامَهِ ۙ إِنَّ لَکُمْ لَمَا تَحْکُمُونَ {39}

سَلْهُمْ أَیُّهُمْ بِذَٰلِکَ زَعِیمٌ {40}

أَمْ لَهُمْ شُرَکَاءُ فَلْیَأْتُوا بِشُرَکَائِهِمْ إِنْ کَانُوا صَادِقِینَ {41}

And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter.”(2) And, “What has happened to you? How do you judge? Or have you a book wherein you read? That you have surely therein what you choose. Or have

p: 335


1- Qur'an, 28:68.
2- Qur'an, 33:36.

you received from Us an agreement confirmed by an oath extending to the Day of Resurrection that you shall surely have what you demand? Ask them which of them will vouch for that. Or have they other gods? Then let them bring their other gods if they are truthful.”(1)

وقال

أَفَلَا یَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَیٰ قُلُوبٍ أَقْفَالُهَا {24}

أم

رَضُوا بِأَنْ یَکُونُوا مَعَ الْخَوَالِفِ وَطُبِعَ عَلَیٰ قُلُوبِهِمْ فَهُمْ لَا یَفْقَهُونَ {87}

أم

وَلَا تَکُونُوا کَالَّذِینَ قَالُوا سَمِعْنَا وَهُمْ لَا یَسْمَعُونَ {21}

إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُکْمُ الَّذِینَ لَا یَعْقِلُونَ {22}

وَلَوْ عَلِمَ اللَّهُ فِیهِمْ خَیْرًا لَأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ {23}

أم

وَإِذْ أَخَذْنَا مِیثَاقَکُمْ وَرَفَعْنَا فَوْقَکُمُ الطُّورَ خُذُوا مَا آتَیْنَاکُمْ بِقُوَّهٍ وَاسْمَعُوا ۖ قَالُوا سَمِعْنَا وَعَصَیْنَا وَأُشْرِبُوا فِی قُلُوبِهِمُ الْعِجْلَ بِکُفْرِهِمْ ۚ قُلْ بِئْسَمَا یَأْمُرُکُمْ بِهِ إِیمَانُکُمْ إِنْ کُنْتُمْ مُؤْمِنِینَ {93}

بل هو

سَابِقُوا إِلَیٰ مَغْفِرَهٍ مِنْ رَبِّکُمْ وَجَنَّهٍ عَرْضُهَا کَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِینَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِکَ فَضْلُ اللَّهِ یُؤْتِیهِ مَنْ یَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِیمِ {21}

And, “Do they not then reflect on the Qur’an? Nay, on the hearts there are locks,”(2) or, “a seal is set on their hearts so they do not understand,”(3) or “They said, We hear, and they did not obey. Surely the vilest of animals, in Allah's sight, are the deaf, the dumb, who do not understand. And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw,”(4) or, “They said: We hear and disobey,”(5) but it is “The grace of Allah: He gives it to whom

p: 336


1- Qur'an, 68:36-41.
2- Qur'an, 47:24.
3- Qur'an, 9:87.
4- Qur'an, 8:21-23.
5- Qur'an, 2:93.

He pleases.”(1)

فکیف لهم باختیار الإمام؟ والإمام عالم لا یجهل وراعٍ لا ینکل، معدن القدس والطهاره والنسک والزهاده والعلم والعباده، مخصوصٌ بدعوه الرسول ونسل المطهره البتول، لا مغمز فیه فی نسب ولا یدانیه ذو حسب، فالبیت من قریش، والذروه من هاشم، والعتره من الرسول والرضی من الله ، شرف الأشراف، والفرع عن عبد مناف، نامی العلم، کامل الحلم، مضطلع بالإمامه، عالم بالسیاسه، مفروض الطاعه، قائم بأمر الله ، ناصح لعباد الله، حافظ لدین الله.

How can they choose the imam? An imam is a savant that does not ignore and a guardian that does not wrong. He is the essence of holiness, purity, asceticism, knowledge and worship. He is appointed by the Prophet (S) via revelation. He is from the progeny of the pure Batool(2) (as). There is no defect in his lineage and no one is comparable to him from among all of Quraysh. He is the summit of the Hashimites, the successor of the Prophet (S) and the pleasing of Allah. He is the most honorable of the all. He is with perfect knowledge and discernment. He undertakes the imamate devotedly. He is aware of politics. He is obeyed. He carries out the orders of Allah, directs people to their welfare and guards the religion of Allah.

إنّ الأنبیاء والأئمه صلوات الله علیهم یوفقهم الله ویؤتیهم من مخزون علمه وحکمه ما لا یؤتیه غیرهم، فیکون علمهم فوق علم أهل الزمان فی قوله تعالی

قُلْ هَلْ مِنْ شُرَکَائِکُمْ مَنْ یَهْدِی إِلَی الْحَقِّ ۚ قُلِ اللَّهُ یَهْدِی لِلْحَقِّ ۗ أَفَمَنْ یَهْدِی إِلَی

p: 337


1- Qur'an, 57:21.
2- Fatima, the Prophet’s daughter.

الْحَقِّ أَحَقُّ أَنْ یُتَّبَعَ أَمَّنْ لَا یَهِدِّی إِلَّا أَنْ یُهْدَیٰ ۖ فَمَا لَکُمْ کَیْفَ تَحْکُمُونَ {35}

یُؤْتِی الْحِکْمَهَ مَنْ یَشَاءُ ۚ وَمَنْ یُؤْتَ الْحِکْمَهَ فَقَدْ أُوتِیَ خَیْرًا کَثِیرًا ۗ وَمَا یَذَّکَّرُ إِلَّا أُولُو الْأَلْبَابِ {269}

وقوله فی طالوت

وَقَالَ لَهُمْ نَبِیُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَکُمْ طَالُوتَ مَلِکًا ۚ قَالُوا أَنَّیٰ یَکُونُ لَهُ الْمُلْکُ عَلَیْنَا وَنَحْنُ أَحَقُّ بِالْمُلْکِ مِنْهُ وَلَمْ یُؤْتَ سَعَهً مِنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَیْکُمْ وَزَادَهُ بَسْطَهً فِی الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ یُؤْتِی مُلْکَهُ مَنْ یَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِیمٌ {247}

Allah grants the prophets and imams (peace be upon them) with His knowledge and wisdom, which He does not grant anyone else than them with. Hence their knowledge is above the knowledge of the people of every age. Allah says, “Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge,”(1) and, “…and whoever is granted wisdom, he indeed is given a great good.”(2) And He says about Talut, “Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Ample-giving, Knowing.”(3)

وقال لنبیه

وَلَوْلَا فَضْلُ اللَّهِ عَلَیْکَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَهٌ مِنْهُمْ أَنْ یُضِلُّوکَ وَمَا یُضِلُّونَ إِلَّا أَنْفُسَهُمْ ۖ وَمَا یَضُرُّونَکَ مِنْ شَیْءٍ ۚ وَأَنْزَلَ اللَّهُ عَلَیْکَ الْکِتَابَ وَالْحِکْمَهَ وَعَلَّمَکَ مَا لَمْ تَکُنْ تَعْلَمُ ۚ وَکَانَ فَضْلُ اللَّهِ عَلَیْکَ عَظِیمًا {113}

وقال فی الأئمه من أهل بیت نبیه وعترته

p: 338


1- Qur'an, 10:35.
2- Qur'an, 2:269.
3- Qur'an, 2:247.

وذریته صلوات الله علیهم أجمعین

أَمْ یَحْسُدُونَ النَّاسَ عَلَیٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَیْنَا آلَ إِبْرَاهِیمَ الْکِتَابَ وَالْحِکْمَهَ وَآتَیْنَاهُمْ مُلْکًا عَظِیمًا {54}

فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ ۚ وَکَفَیٰ بِجَهَنَّمَ سَعِیرًا {55}

And He says to His messenger Muhammad (as), “…and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great.”(1) Allah says about the infallible imams of His prophet’s progeny, “Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibraheem’s children the Book and the wisdom, and We have given them a grand kingdom. So of them is he who believes in him and of them is he who turns away from him, and hell is sufficient to burn.”(2)

وإنّ العبد إذا اختاره الله لأمور عباده شرح صدره لذلک وأودع قلبه ینابیع الحکمه وألهمه العلم إلهاماً، فلم یعِ بعده بجواب ولا یحیر فیه عن صواب، فهو معصوم مؤید، موفق مسدد، قد أمِن من الخطایا والزلل والعثار، یخصه الله بذلک لیکون حجته علی عباده وشاهده علی خلقه

سَابِقُوا إِلَیٰ مَغْفِرَهٍ مِنْ رَبِّکُمْ وَجَنَّهٍ عَرْضُهَا کَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِینَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِکَ فَضْلُ اللَّهِ یُؤْتِیهِ مَنْ یَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِیمِ {21}

If Allah chooses someone to run the affairs of His people, He will delight his heart to be ready to that, grant him with wisdom and inspire him with knowledge that he will never fail to answer

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1- Qur'an, 4:113.
2- Qur'an, 4:54-55.

any question. Allah assists him and makes him infallible that he does never fall into error, fault or mistake. Allah grants him with all of that to be His authority over His people. “… that is the grace of Allah: He gives it to whom He pleases, and Allah is the Lord of mighty grace.”(1)

فهل یقدرون علی مثل هذا فیختارونه؟ أو یکون مختارهم بهذه الصفه فیقدمونه؟ تعدّوا وبیتِ الله الحقَّ، ونبذوا کتابَ الله وراء ظهورهم کأنهم لا یعلمون، وفی کتاب الله الهدی والشفاء، فنبذوه واتبعوا أهواءهم، فذمّهم الله تعالی ومقَتَهم وأتعَسَهم فقال

فَإِنْ لَمْ یَسْتَجِیبُوا لَکَ فَاعْلَمْ أَنَّمَا یَتَّبِعُونَ أَهْوَاءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَیْرِ هُدًی مِنَ اللَّهِ ۚ إِنَّ اللَّهَ لَا یَهْدِی الْقَوْمَ الظَّالِمِینَ {50}

وقال

وَالَّذِینَ کَفَرُوا فَتَعْسًا لَهُمْ وَأَضَلَّ أَعْمَالَهُمْ {8}

وقال

الَّذِینَ یُجَادِلُونَ فِی آیَاتِ اللَّهِ بِغَیْرِ سُلْطَانٍ أَتَاهُمْ ۖ کَبُرَ مَقْتًا عِنْدَ اللَّهِ وَعِنْدَ الَّذِینَ آمَنُوا ۚ کَذَٰلِکَ یَطْبَعُ اللَّهُ عَلَیٰ کُلِّ قَلْبِ مُتَکَبِّرٍ جَبَّارٍ 

After all, can they be fit to choose such an imam? Can their chosen imam be with all these virtues that Allah has granted to the imams, whom He has chosen? By the House of Allah, they have trespassed the truth and turned their backs to the holy Book of Allah indifferently. The Book of Allah has the remedy and the guidance but they have neglected it and followed their fancies; therefore Allah has dispraised them, detested them and has made them wretched. Allah has said, “…and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah

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1- Qur'an, 57:21.

does not guide the unjust people,”(1) and “…for them is destruction and He has made their deeds ineffective,”(2) and “…greatly hated is it by Allah and by-those who believe. Thus does Allah set a seal over the heart of every proud, haughty one.(3)(4)

7 - وعن محمد بن یحیی، عن أحمد بن محمد بن عیسی، عن الحسن بن محبوب عن إسحاق بن غالب، عن أبی عبد الله جعفر بن محمد فی خطبه له یذکر فیها حال الأئمه وصفاتهم فقال:

إن الله تعالی أوضح بأئمه الهدی من أهل بیت نبیه عن دینه، وأبلج بهم عن سبیل منهاجه، وفتح لهم عن باطن ینابیع علمه، فمَن عرف من أمه محمد واجبَ حقّ إمامه وجد طعمَ حلاوهِ إیمانه وعلم فضل طلاوه إسلامه لأن الله تعالی نصب الإمام علماً لخلقه، وجعله حجه علی أهل طاعته، ألبسه الله تاج الوقار وغشّاه من نور الجبار، یمد بسبب إلی السماء، لا ینقطع عنه مواده، ولا ینال ما عند الله إلاّ بجهه أسبابه، ولا یقبل الله الأعمال للعباد إلاّ بمعرفته.

(7) Muhammad bin Yahya narrated from Ahmad bin Muhammad bin Eessa from al-Hasan bin Mahboob from Iss’haq bin Ghalib that Abu Abdullah as-Sadiq (as) had said in one of his speeches when describing the imams:

“Allah the Almighty has declared his religion with the guiding imams of the Prophet’s family (as). He has shone His divine method with them and has uncovered to them the hidden springs of His knowledge. Whoever of Muhammad’s nation knows the right of his imam will taste the sweetness of his faith and find

p: 341


1- Qur'an, 28:50.
2- Qur'an, 47:8.
3- Qur'an, 40:35.
4- Kamal ad-Deen p.675, Ma’ani al-Akhbar p.96, Oyoon Akhbar ar-Redha p.216, al-Amaly by as-Sadooq p.536, Yanabee’ul Ma’ajiz 329.

the virtue of the comeliness of his religion. Allah has appointed the imam as a sign to His people and has made him the authority over the believers. Allah has put on the imam’s head the crown of gravity and has shed upon him some of His light. He is the means between the Heaven and people. Nothing of the blessings of Allah is gained except by the means of the imam. Allah does not accept the deeds of His people without regarding (the right of) their imam.

فهو عالم بما یرد علیه من مشکلات الدجی ومعمیات السنن ومشتبهات الفتن، فلم یزل الله تعالی یختارهم لخلقه من ولد الحسین ، من عقب کل إمام، فیصطفیهم کذلک ویجتبیهم ویرضی بهم لخلقه ویرتضیهم لنفسه، کلما مضی منهم إمام نصب لخلقه إماماً علماً بیّناً وهادیاً منیراً وإماماً قیّماً وحجه عالماً.

The imam is able to answer all the vague problems and is aware of all the ambiguous issues of the Sharia and the confusing questions of religion. Allah has chosen for His people the infallible imams from the descendants of al-Husayn (as) one after the other. He has been pleased with them and He has accepted them for His people. Whenever an imam goes to the better world, Allah appoints another as a guiding imam and a knowing authority to guide the people to the straight path of the truth.

أئمه من الله یهدون بالحق وبه یعدلون، حجج الله ودعاته ورعاته علی خلقه، یدین بهدیهم العباد وتستهل بنورهم البلاد وینمو ببرکتهم التلاد، جعلهم الله حیاه

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للأنام ومصابیح للظلام ومفاتیح للکلام ودعائم للاسلام، جرت بذلک فیهم مقادیر الله علی محتومها.

The imams are the authorities of Allah, His preachers and guardians, by whom people are guided and nations are refreshed. Allah has made them as the means of life for His people, as the light in darkness and as the pillars of Islam. All that has been determined by the will of Allah.

فالإمام هو المنتجب المرتضی والهادی المجتبی والقائم المرتجی، اصطفاه الله بذلک واصطنعه علی عینه فی الذر حین ذرأه، وفی البریه حین برأه ظلاً قبل خلقه نسمه عن یمین عرشه، محبوّاً بالحکمه فی علم الغیب عنده، اختاره بعلمه وانتجبه لطهره بقیه من آدم، وخیره من ذریه نوح، ومصطفی من آل إبراهیم، وسلاله من إسماعیل، وصفوه من عتره محمد .

The imams are the preferred choice of Allah, the chosen guides and expected deliverances. Allah has chosen them since the first creation. He has created them as shadows before making them as beings at the right side of His Throne with His care. He has endowed them with wisdom while in the unseen world near Him. He has created them as the pure remainder of Adam, the best of Noah’s progeny, the choice of Abraham’s family, the offspring of Ishmael and the purest progeny of Muhammad (as).

لم یزل مرعیاً بعین الله یحفظه بملائکته، مدفوعاً عنه وقوب الغواسق، ونفوث کل فاسق، مصروفاً عنه قوارف السوء، مبرءاً من العاهات محجوباً عن الآفات معصوماً من الزلات مصوناً من الفواحش کلها، معروفا بالحلم والبر فی یفاعه منسوباً إلی العفاف والعلم والفضل عند

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انتهائه، مسنداً إلیه أمر والده، صامتاً عن المنطق فی حیاته.

They are still under the care of Allah and they are protected by His angels. They are protected from the evil darkness and the evil of every devil. They are freed from handicaps and diseases. They are infallible before all kinds of obscenities. They are endowed with piety and patience. They are granted with abstinence, knowledge and virtue. An imam is entrusted with the position of his father. He keeps silent during the lifetime of his father.

فإذا انقضت مده والده وانتهت به مقادیر الله إلی مشیته، وجاءت الإراده من عند الله فیه إلی محبته وبلغ منتهی مده والده فمضی، صار أمر الله إلیه من بعده وقلّده الله دینه، وجعله الحجه علی عباده وقیمه فی بلاده وأیده بروحه وأعطاه علمه واستودعه سره وانتدبه لعظیم أمره وأنبأه فصل بیان علمه ونصبه علما لخلقه وجعله حجه علی أهل عالمه وضیاءً لأهل دینه والقیم علی عباده.

But when the will of Allah determines to bring the father to the better world, the son becomes ready to receive the order of Allah. Allah will entrust the son after the death of the father with His religion and make him the authority over His people and the guardian on His earth. He assists him with His angels, grants him His knowledge, entrusts him with His secret, deputes him to undertake the great task, appoints him as the authority over His people, makes him as a light for the believers of His religion and entrusts him with their

p: 344

affairs.

رضیَ الله به إماماً لهم؛ استحفظه علمه واستخبأه حکمته واسترعاه لدینه وأحیا به مناهج سبیله وفرائضه وحدوده، فقام بالعدل عند تحیّر أهل الجهل وتحییر أهل الجدل بالنور الساطع والشفاء البالغ بالحق الأبلج والبیان اللائح مِن کل مخرج علی طریق المنهج الذی مضی علیه الصادقون من آبائه  فلیس یجهل حق هذا العالم إلاّ شقیّ ولا یجحده إلاّ غویّ ولا یدعه إلاّ جریّ علی الله.

Allah is pleased with him as His guardian over His people. He entrusts him with His knowledge, wisdom and religion. He makes him revive His path, obligations and penalties. In his turn, the imam spreads justice when the ignorant become confused, confutes the arguers with the clear proofs and the bright truth of his truthful fathers (as). No one ignores this truth save the wretched, no one denies it save the deviate and no one leaves it aside save the opponents of Allah.”(1)

A Son Of The Best Of Bondmaids

8 - أخبرنا أحمد بن محمد بن سعید بن عقده قال: حدثنا محمد بن المفضل بن قیس بن رمانه الأشعری وسعدان بن إسحاق بن سعید وأحمد بن الحسین بن عبد الملک ومحمد بن الحسن القطوانی قالوا جمیعاً: حدثنا الحسن بن محبوب الزراد عن هشام بن سالم، عن یزید الکناسی قال: سمعت أبا جعفر محمد بن علی الباقر یقول:

إنّ صاحب هذا الأمر فیه شبه من یوسف؛ ابن أمه سوداء، یصلح الله له أمره فی لیله واحده.

(8) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Muhammad bin al-Mufadhdhal bin Qayss bin Rummana al-Ash’ari, Sa’dan bin Iss’haq bin Sa'eed, Ahmad bin al-Husayn bin Abdul Melik

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1- Biharul Anwar, vol.25 p.150, Yanabee’ul Ma’ajiz p.335.

and Muhammad bin al-Hasan al-Qatawani all from al-Hasan bin Mahboob az-Zarrad from Hisham bin Salim from Yazeed al-Kinasi that Abu Ja'far al-Baqir (as) had said:

“The man of this matter has a likeness to Prophet Joseph (as). He is a son of a (black)(1) bondmaid. Allah will make him succeed within a night.”

The likeness to Prophet Joseph (as) concerns the disappearance.(2)

9 - أخبرنا عبد الواحد بن عبد الله بن یونس قال: حدثنا أحمد بن محمد بن رباح الزهری، قال: حدثنا أحمد بن علی الحمیری، قال: حدثنا الحکم أخو مشمعل الأسدی قال: حدثنی عبد الرحیم القصیر قال: قلت لأبی جعفر: قول أمیر المؤمنین "بأبی ابن خیره الإماء" أهی فاطمه ؟ فقال:

إن فاطمه خیره الحرائر. ذاک المبدح بطنه، المشربّ حمره، رحم الله فلاناً.

(9) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri from Ahmad bin Ali al-Himyari from al-Hakam, the brother of Mushma’all al-Asadi, that Abdur Raheem al-Qaseer had said: I said to Abu Ja'far al-Baqir (as): Does the saying of Amirul Mo'mineen (as) “May my father die for him! The son of the best of bondmaids,” refer to Fatima (as)?” He said:

“Fatima (as) is the best of free ladies. He (al-Mahdi) is the one with a big abdomen and a red face. May Allah have mercy upon so-and-so!”(3)

10 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا القاسم بن محمد بن الحسن بن حازم، قال: حدثنا عبیس بن هشام، عن عبد الله بن جبله، عن علی بن أبی المغیره، عن أبی الصباح قال: دخلت علی

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1- It has not been proved that the mother of Imam al-Mahdi (aj) was a black woman.
2- The tradition is mentioned in chap.10 no.3.
3- Ithbat al-Hudat, vol.3 p.538, Biharul Anwar, vol.51 p.42, Muntakhab al-Athar p.240, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.236.

أبی عبد الله فقال لی: ما وراءک؟

فقلت: سرور من عمک زید؛ خرج یزعم أنه ابن سبیّه وهو قائم هذه الأمه وأنه ابن خیره الإماء.

فقال: کذب لیس هو کما قال، إن خرج قتل.

(10) Ahmad bin Muhammad bin Sa'eed narrated from al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla from Ali bin Abul Mugheera that Abus-Sabah had said: Once I came to Abu Abdullah as-Sadiq (as). He said to me: What (news) do you have?”

I said: “Good news about your uncle Zayd! He claims that he is a son of a bondmaid. He claims that he is al-Qa'im of this umma and that he is a son of the best of the bondmaids.”

He said: “He has told a lie. He is not as what he has said. If he rises, he will be killed.(1)(2)

11 - حدثنا محمد بن همام ومحمد بن الحسن بن جمهور جمیعاً، عن الحسن بن محمد بن جمهور، عن أبیه، عن سلیمان بن سماعه، عن أبی الجارود، عن القاسم بن الولید الهمدانی، عن الحارث الاعور الهمدانی قال: قال أمیر المؤمنین:

بأبی ابن خیره الإماء (یعنی القائم من ولده ) یسومهم خسفا، ویسقیهم بکأس مصبره، ولا یعطیهم إلاّ السیف هرجاً فعند ذلک تتمنی فجره قریش لو أن لها مفاداه من الدنیا وما فیها لیغفر لها، لا نکف عنهم حتی یرضی الله.

(11) Muhammad bin Hammam and Muhammad bin al-Hasan bin Jumhoor narrated from al-Hasan bin Muhammad bin Jumhoor from his father from Sulayman bin Suma’a from Abul Jarood from al-Qassim bin al-Waleed al-Hamadani from

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1- It has been proved by the true traditions that the martyr Zayd (may Allah be pleased with him) has been praised for his high position and his great situation against oppression and for his invitation to apply the real laws of Islam besides inviting people to acknowledge the imamate of Imam ar-Redha (as). So this tradition is either to be denied or to be interpreted anyway.
2- Rijal al-Kashshi p.350, Ithbat al-Hudat, vol.3 p.125, Biharul Anwar, vol.46 p.194, vol.51 p.42.

al-Harith al-A’war al-Hamadani that Amirul Mo'mineen (as) had said:

“Blessed is the son of the best of the bondmaids! (He means al-Qa'im) He will humiliate the arrogants and water them a bitter nauseous drink. His sword will kill them terribly. Then the arrogants of Quraysh wish if they could redeem themselves with the world and all that it has just to be forgiven. He will not stop until he pleases Allah.”(1)

12 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا علی بن الحسن التیملی قال: حدثنا محمد وأحمد ابنا الحسن عن أبیهما، عن ثعلبه بن میمون، عن یزید بن أبی حازم قال:

خرجت من الکوفه، فلما قدمت المدینه دخلت علی أبی عبد الله فسلمت علیه، فسألنی هل صاحبک أحد؟

فقلت: نعم.

فقال: أکنتم تتکلمون؟

قلت: نعم، صحبنی رجل من المغیریه.

قال: فما کان یقول؟

قلت: کان یزعم أن محمد بن عبد الله بن الحسن هو القائم، والدلیل علی ذلک أن اسمه اسم النبی واسم أبیه اسم أبی النبی، فقلت له فی الجواب: إن کنت تأخذ بالأسماء فهو ذا فی ولد الحسین محمد بن عبد الله بن علی. فقال لی: إنّ هذا ابن أمَه –(یعنی محمد بن عبد الله بن علی) وهذا ابن مهیره (یعنی محمد بن عبد الله بن الحسن بن الحسن).

فقال أبو عبد الله: فما رددت علیه؟

فقلت: ما کان عندی شیء أرد علیه.

فقال: أوَلم تعلموا أنه ابن سبیه (یعنی القائم )؟

(12) Ahmad bin Muhammad bin Sa'eed narrated from Ali bin al-Hasan at-Taymali from Muhammad and Ahmad the sons of al-Hasan from their father from Tha’laba bin Maymoon that Yazeed bin Abu Hazim had said:

One

p: 348


1- Al-Fitan by ibn Hammad, vol.1 p.350, Urf by as-Sayooti, vol.2 p.73, Kanzul Ommal, vol.14 p.589, al-Malahim wel Fitan by ibn Tawoos p.66, Ithbat al-Hudat, vol.3 p.539, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.117.

day I traveled from Kufa and when I reached Medina, I came to Abu Abdullah as-Sadiq (as). I greeted him. He asked me: “Did anyone accompany you in your travel?”

I said: “Yes, a man from al-Mugheeriyya.”(1)

Abu Abdullah as-Sadiq (as) said: “What did he say?”

I said: “He claimed that Muhammad bin Abdullah bin al-Hasan was al-Qa'im. His evidence was that his name was like the name of the Prophet (S) and his father’s name was like the Prophet’s father’s name. I said to him: If you depend upon the names, there is one of the descendants of al-Husayn (as) named as Muhammad bin Abdullah bin Ali. He said to me: This is a son of a bondmaid (he means Muhammad bin Abdullah bin Ali) and that is a son of a free woman. (he means Muhammad bin Abdullah bin al-Hasan).”

Abu Abdullah as-Sadiq (as) said to me: “What did you say to him?”

I said: “I could not answer him.”

He said: “Do you not know that he (al-Qa'im (as)) is a son of a bondmaid?”(2)

His conduct

13- أخبرنا عبد الواحد بن عبد الله بن یونس قال: حدثنا أحمد بن محمد بن رباح، قال: حدثنا أحمد بن علی الحمیری قال: حدثنی الحسن بن أیوب، عن عبد الکریم بن عمرو قال: حدثنا أحمد بن الحسن بن أبان قال: حدثنا عبد الله بن عطاء المکی، عن شیخ من الفقهاء (یعنی أبا عبد الله ) قال: سألته عن سیره المهدی کیف سیرته؟

فقال: یصنع کما صنع رسول الله ، یهدم ما کان قبله کما هدم رسول الله أمر الجاهلیه،

p: 349


1- Al-Mugheeriyya: the companions of al-Mugheera bin Sa’d the liar, who used to ascribe fabrications to Imam Abu Ja'far al-Baqir (as).
2- Ithbat al-Hudat, vol.3 p.539, Biharul Anwar, vol.51 p.42, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.435.

ویستأنف الإسلام جدیداً.

(14) Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Ali al-Himyari from al-Hasan bin Ayyoob from Abdul Kareem bin Amr from Ahmad bin al-Hasan bin Abban that Abdullah bin Atta’ al-Mekki had asked Abu Abdullah as-Sadiq (as) about the conduct of Imam al-Mahdi (aj) when he would appear.

Abu Abdullah as-Sadiq (as) said: “He will act as the Prophet (S) has acted. He will annul all what has been established before him as the Prophet (S) has annulled all that has been established in the pre-Islamic age. He will resume Islam anew.”(1)

14 - أخبرنا علی بن الحسین قال: حدثنی محمد بن یحیی العطار، عن محمد بن حسان الرازی، عن محمد بن علی الکوفی، عن أحمد بن محمد بن أبی نصر، عن عبد الله بن بکیر، عن أبیه، عن زراره، عن أبی جعفر قال:

قلت له: صالح من الصالحین سمّه لی (أرید القائم )

فقال: اسمه اسمی.

قلت: أیسیر بسیره محمد ؟

قال: هیهات هیهات یا زراره، ما یسیر بسیرته.

قلت: جعلت فداک لِمَ؟

قال: إنّ رسول الله سار فی أمّته بالمنّ؛ کان یتألّف الناس، والقائم یسیر بالقتل؛ بذاک أُمِر فی الکتاب الذی معه أن یسیر بالقتل ولا یستتیب أحداً. ویل لمَن ناواه.

(14) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ahmad bin Muhammad bin Abu Nasr from Abdullah bin Bukayr from his father that Zurara had said to Abu Ja'far Muhammad bin Ali al-Baqir (as):

“I want you to mention to me the name

p: 350


1- Ithbat al-Hudat, vol.3 p.539, Hilyatul Abrar, vol.2 p.627, Biharul Anwar, vol.52 p.352, Muntakhab al-Athar p.305, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.51.

of one of the virtuous men-I meant al-Qa'im (as).”

He said: “His name is like mine.”

I said: “Will he act like Muhammad (as)?”

He said: “O Zurara, how far! He will not act as the Prophet (S) has acted.”

I asked: “May I die for you! Why not?”

He said: “The Prophet (S) has acted leniently towards his umma. He has entreated people kindly whereas al-Qa'im (as) will use his sword with them. He has been ordered by the book, which is with him, to do so. He will kill (bad) people without forgiving anyone. Woe unto whoever opposes him then.”(1)

15 - أخبرنا علی بن الحسین بهذا الإسناد، عن محمد بن علی الکوفی، عن عبد الرحمن بن أبی هاشم، عن أبی خدیجه، عن أبی عبد الله أنه قال: إن علیاً قال:

کان لی أن أقتل المولی وأجهز علی الجریح ولکنی ترکت ذلک للعاقبه من أصحابی؛ إن جرحوا لم یقتلوا، والقائم له أن یقتل المولی ویجهز علی الجریح.

(15) Ali bin al-Husayn narrated from Muhammad bin Ali al-Kufi from Abdurrahman bin Abu Hashim from Abu Khadeeja from Abu Abdullah as-Sadiq (as) that Amirul Mo'mineen (as) had said:

“I could have killed the fleers and finished off the wounded (warriors) but I did not do fearing for the end of my companions that if they might be wounded, they would not be killed. But al-Qa'im (as) is permitted to kill the fleers and to finish off the wounded.”(2)

16 - أخبرنا أحمد بن محمد بن سعید بن عقده قال: حدثنا علی بن الحسن، عن محمد بن خالد، عن

p: 351


1- Iqd ad-Durar p.226, Ithbat al-Hudat, vol.3 p.539, Hilyatul Abrar, vol.2 p.628, Biharul Anwar, vol.52 p.353, Muntakhab al-Athar p.302, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.303.
2- Biharul Anwar, vol.52 p.353, Mustadrak al-Wassail, vol.11 p.54, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.117.

ثعلبه بن میمون، عن الحسن بن هارون بیاع الانماط قال:

کنت عند أبی عبد الله جالسا، فسأله المعلی بن خنیس: أیسیر القائم إذا قام بخلاف سیره علی ؟

فقال: نعم، وذاک أن علیاً سار بالمنّ والکفّ لأنه علم أن شیعته سیظهر علیهم من بعده، وأن القائم إذا قام سار فیهم بالسیف والسبی، وذلک أنه یعلم أن شیعته لم یظهر علیهم من بعده أبداً.

(16) Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Ali bin al-Hasan from Muhammad bin Khalid from Tha’laba bin Maymoon that al-Hasan bin Haroon had said:

Once I was sitting with Abu Abdullah as-Sadiq (as) when al-Mu’alla bin Khunays asked him: “Will al-Qa'im (as), when he appears, act unlike the way, in which Ali (as) has acted?”

He said: “Yes, he will. Ali has acted with leniency and forgiving because he has known that his Shia are going to be controlled after him. But al-Qa'im (as), when appears, will kill and capture because he knows that his Shia will not be defeated after him forever.”(1)

17 - أخبرنا أحمد بن محمد بن سعید قال: حدثنا علی بن الحسن، عن أبیه، عن رفاعه بن موسی، عن عبد الله بن عطاء قال: سألت أبا جعفر الباقر فقلت: إذا قام القائم بأی سیره یسیر فی الناس؟ فقال:

یهدم ما قبله، کما صنع رسول الله ، ویستأنف الإسلام جدیداً.

(17) Ahmad bin Muhammad bin Sa'eed narrated from Ali bin al-Hasan from his father from Rifa’a bin Musa that Abdullah bin Atta’ had said:

“I asked Abu Ja'far al-Baqir (as): “When al-Qa'im (as) rises, what will he

p: 352


1- Biharul Anwar, vol.52 p.353, Hilyatul Abrar, vol.2 p.628.

do to people?”

He said: “He will annul all that has been established before him as the Prophet (S) has done and he will resume Islam anew.”(1)

18 - أخبرنا علی بن