Introduction:
Forming government and/or selecting a leader is beyond the capability of ordinary people, if one votes for a leader than one is also going to carry the burden of government/leader’s wrong doings and evil deeds, as one has endorsed him for a certain time span to rule over the masses. So, it’s like doing a ‘Bayat’ of a caliph, as per centuries’ old Islamic traditions. When Abbasid Caliph Ma’mun Rashid compelled Imam Ali Reza-asws to become his successor, Imam-asws accepted it (out of compulsion) but with the conditions that Imam-asws will not take any role in his governing policies and will only be his successor if Ma’mun dies before him-asws – as Imam-asws knew that won’t happen as Ma’mun would conspire to martyr him-asws – so basically Imam-asws kept himself-asws away from getting involved in Mamun’s governance but without antagonising and opposing him.
حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهيمَ بْنِ إِسْحاقَ الطَّالِقانِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني الحَسَنُ بْنُ عَلِىِّ بْنِ زَكَرِيَّا بِمَدِينَةِ السَّلامُ قالَ: حَدَّثَني أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَلِيلان قالَ: حَدَّثَني أَبي، عَنْ أَبيهِ، عَنْ جَدِّهِ، عَنْ عَتابِ بْنِ اُسَيِّد قالَ: سَمِعْتُ جَماعَةً من أَهْلِ المَدِينَةِ يَقُولُونَ:
وُلِدَ الرِّضا عَلِىُّ بْنُ مُوسَىعَلَيْهِمَا السَّلاَمُ بِالْمَدِينَةِ يَوْمَ الْخَمِيس لِإِحْدى عَشَرةَ لَيْلَةً خَلَتْ مِنْ رَبِيعِ الأَوَّلِ سَنَةَ ثَلاثٍ وَخَمْسِينَ وَمائَةٍ مِنَ الهِجْرَةِ بَعْد وَفاة أَبي عَبْدِاللَّه عَلَيْهِ السَّلامُ بِخَمْسِ سِنِينَ وَتُوُفِّيَ بِطُوسَ فِي قَرْيَةِ يُقالُ لَها: سَناباذَ مِن رُسْتاق نَوْقانَ، وَدُفِنَ فِي دارِ حُمِيد بْنِ قَحْطَبَة الطَّائيّ فِي القُبَّةِ الَّتِي فِيها هارُونُ الرَّشِيد إِلى جانِبِهِ مِمَّا يَلي القِبْلَةَ وَذلِكَ فِي شَهْرِ رَمَضان لِتِسْعٍ بَقِينَ مِنْهُ يَوْمَ الجُمْعَةِ سَنَةَ ثَلاثِ وَمائتَيْنِ، وَقَدْ تَمَّ عُمْرُهُ تِسْعاً وَأَرْبَعِينَ سِنَةَ وَسِتَّةَ أَشْهُرٍ، مِنْها مَعَ أَبِيهِ مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ تِسْعاً وَعِشْرِينَ سَنَةَ وَشَهْرَيْنِ، وَبَعْد أَبِيهِ أيَّام إِمامَتِهِ عِشْرِينَ سَنَةَ وَأَرْبَعَةَ أَشْهَر، وَقامَ عَلَيْهِ السَّلامُ بِالأَمرِ وَلهُ تِسْعٌ و عِشْرُونَ سَنَةِ وَشَهْرانِ وَكانَ فِيأيَّام إِمامَتِهِ عَلَيْهِ السَّلامُ بَقِيَّةُ مُلْكِ الرَّشِيد ثُمَّ مَلَكَ بَعْدَ الرَّشِيد مُحَمَّد المَعْرُوفُ بِالأَمِين وَهُوَ ابْنُ زُبَيْدَةَ ثَلاثَ سِنِينَ وَخَمْسَةً وَعِشْرِينَ يَوْماً ثُمَّ خُلِعَ الأَمِين وَاُجْلِسَ عَمُّهِ إِبْراهيمُ بْنُ شَكْلَةَ أَرْبَعَةَ عَشَرَ يَوْماً، ثُمَّ اُخْرِجَ مُحَمَّدُ بْنُ زُبَيْدَةَ مِنَ الحَبْسِ و بُويِعَ لَهُ ثانِيَةً، وَجَلَسَ فِي المُلْكِ سَنَةَ وَسِتَّةِ أَشْهُرٍ وَثَلاثَةً وَعِشْرِينَ يَوْماً، ثُمَّ مَلَكَ عَبْدُاللَّهِ الْمَأمُونُ عِشْرِينَ سَنَةَ وَثَلاثَةً وَعِشْرِينَ يَوْماً، فَأَخَذَ البَيْعَةَ فِي مُلْكِهِ لِعَلِيِّ بْنِ مُوسَى الرِّضاعَلَيْهِمَا السَّلاَمُ بِعَهْدِ الْمُسْلِمِين مِنْ غَيْرِ رِضاهُ وَذلِكَ بَعْد أَنْ هَدَّدَهُ بِالْقَتْلِ وَأَلَحَّ عَلَيْه مَرَّةً بَعْد اُخْرى، فِي كُلِّها يَأْبى عَلَيْهِ حَتّى أَشْرَفَ مِنْ تَأَبِّيهِ عَلَى الهَلاكِ، فَقالَ عَلَيْهِ السَّلامُ:
«اَللَّهُمَّ إنَّكَ قَدْ نَهَيْتَنِي عَنِ الإلْقاءِ بِيَدِي إِلى التَّهْلُكَةِ، وَقَدْ أُكْرَهْتُ وَاضْطُرَرْتُ كَما أُشْرَفْتُ مِنْ قِبَلِ عَبْدِاللَّه الْمَأمُونِ عَلَى القَتْلِ مَتى لَمْ أَقْبَلْ وِلايَةَ عَهْدِهِ، وَقَدْ أَكْرَهْتُ وَاضْطُرِرْتُ، كَما اضْطُرَّ يُوسِفُ وَدانِيالعَلَيْهِمَا السَّلاَمُ، إِذْ قَبْلَ كُلِّ واحِدٍ مِنْهُما الوِلايَة مِنْ طاغِيَةَ زَمانِه، اَللَّهُمَّ لا عَهْدَ لِي إِلاّ عَهْدَكَ وَلا وِلايَةَ لِي إِلاّ من قِبَلِكَ فَوَفِّقْنِي لِإِقامَةَ دِينِكَ وَإِحْياءِ سُنَّةَ نَبِيَّكَ مُحَمَّد صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَإِنَّكَ أَنْتَ المَوْلى وَأَنْتَ النَّصِير وَنِعْمَ المَوْلى أَنْتَ وَنِعْمَ النَّصِير»
Then Abdullah Al-Mamun ruled for twenty years and twenty-three days. It was then that he (al-Mamun) took a pledge of succession from Ali ibn Musa Al-Reza (s) without his consent.
This he did after threatening him (Imam al-Reza-asws) with death. He insisted on this over and over. The Imam-asws refused to accept this offer every time, until he-asws finally faced the threat of being killed.
Then he-asws said, “O My Allah-azwj! Verily You-asws have Admonished me against getting myself killed. Indeed I-asws dislike it but I am forced to accept the succession of Abdullah Al-Mamun, else he would kill me. Indeed I-asws dislike it but I am forced to do it, just as Joseph-as and Daniel-as were forced to when they each accepted the succession of the tyrant rulers of their time.
O My Allah-azwj! There is no pledge for me-asws except Your Pledge, and there is no succession for me-asws except what You-azwj may Grant to me-asws. Help me-asws succeed in establishing Your-azwj Religion, and reviving the tradition of your Prophet Muhammad-saww – since You-azwj are my Master and my Helper. How good a Master and Helper!” Then he (the Imam-asws) accepted the succession from Al-Mamun with tears and silence on condition that he-asws will not appoint anyone, dismiss anyone, or exchange/implement any customs or traditions. He-asws accepted to be a counsellor on the affairs from a distance. Then AI-Ma’mun had all the people including his personal entourage, and the general public pledge allegiance to Imam AI-Reza-asws (s). However, whenever one of the nobilities of Imam AI-Reza-asws, his knowledge and good management ability was manifested in front of AI-Ma’mun; AI-Ma’mun became jealous of the Imam-asws _ up to the point that he could not bear it anymore. He then tricked Imam AI-Reza-asws and poisoned him-asws to death to go to the Almighty God’s Heaven and His Nobility.” (An extract)[1]
وعنهم ، عن أحمد بن محمد بن خالد ، عن أبيه ، عن عبدالله بن المغيرة ، عن عبدالله بن مسكان ، قال : سمعت أبا عبدالله ( عليه السلام ) يقول : إياكم وهؤلاء الرؤساء الذين يترأسون ، فوالله ما خفقت النعال خلف رجل ، إلا هلك وأهلك .
And from him, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abd Allah Bin Mugheira, from Abd Allah Bin Muskan, said:
‘I heard Abu AbdAllah-asws said: ‘Beware of the leader[2] who go around as leaders, for by Allah-azwj, there is no man behind whom is the sound of shoes, but he is destroyed and leads others to destruction’.[3]
Selecting a Leader? Prophet Musa-as could not Select 70 Pious Devotees!
وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا ۖ فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ ۖ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا ۖ وَأَنْتَ خَيْرُ الْغَافِرِينَ {1557:}
And Musa chose seventy men of his community for Our Appointment. So when the tremor Seized them, he said: ‘Lord! If You had so Desires, You could have Destroyed them from before, and myself (as well). Will You Destroy us due to what the foolish ones from us have done? Surely, it is only a Trial. You stray by it the one You so Desire to and Guide the one You so Desire to. You are our Guardian, therefore Forgive us and be Merciful to us, and You are the best of the forgivers [7:155]
منهم مثل موسى و عيسى ع هل يجوز مع وفور عقلهما و كمال علمهما إذا هما بالاختيار أن يقع خيرتهما على المنافق و هما يظنان أنه مؤمن قلت لا فقال هذا موسى كليم الله مع وفور عقله و كمال علمه و نزول الوحي عليه اختار من أعيان قومه و وجوه عسكره لميقات ربه سبعين رجلا ممن لا يشك في إيمانهم و إخلاصهم فوقعت خيرته على المنافقين قال الله تعالى وَ اخْتارَ مُوسى قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقاتِنا إلى قوله لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ فلما وجدنا اختيار من قد اصطفاه الله للنبوة واقعا على الأفسد دون الأصلح و هو يظن أنه الأصلح دون الأفسد علمنا أن لا اختيار إلا لمن يعلم ما تخفي الصدور
Imam-asws Ali Reza-asws said (as a part of a long Hadith), even when High Rank Prophets-as, i.e., Musa-as and Isa-as selected people, they could not the select pious and hypocrites were among their-as selection. I said, of course this was the case. Imam-asws said: Look, Prophet Musa-as , who has (the title of) Friend of Allah-azwj, when he-as selected seventy pious people (from his-as nation) for the al-Miqad, surely, he-as had not an element of doubt in their Eman and sincerity, but all of them turned out to be hypocrites. That is why Allah-azwj Says: And Musa chose out of his people seventy men for Our appointment (7:155) but these hypocrites said instead: we will not believe in you until we see Allah manifestly (2:55), as a result: so the lightning overtook them on account of their injustice.(4:153)
So when we see that the selection of those, who were awarded the Prophet-hood by Allah-azwj, turned out to be wrong while they were fully confident that they have picked up the righteous ones. Therefore, if a Mursil[4] Prophet-as could not recognise the pious ones with whom he had spent several years, how can a shia in search of a pious guide will ever find one (his Mujtahid)? Thus it’s on Him-azwj Who is aware of what is hidden in the hearts, to Appoint a Guide-asws/Leader-asws/Imam-asws.[5]
Government is only for the Prophet-saww or Imam-asws:
وعن عدة من أصحابنا ، عن سهل بن زياد ، عن محمد بن عيسى ، عن أبي عبدالله المؤمن ، عن ابن مسكان ، عن سليمان بن خالد ، عن أبي عبدالله ( عليه السلام ) ، قال : اتقوا الحكومة ، فان الحكومة إنما هي للإمام العالم بالقضاء ، العادل في المسلمين لنبي ، أو وصي نبي
And from a number of our companions from Sahl Bin Ziyad from Muhammad Bin Isa from Abu Abd Allah Al Mo’min from Ibn Muskaan from Suleyman Bin Khalid who has narrated the following from Abu AbdAllah-asws:
‘Beware of the government, for the government surely is for the Imam-asws who is knowledgeable of Judgements, for justice among the Muslims, a Prophet-saww or the Trustee-asws of the Prophet-saww’ is the only authority.[6]
Only a Masoom-asws Can Form A Just Government:
عن عبد الكريم بن عتبة الهاشمي كنت عند أبي عبد الله ع بمكة إذ دخل عليه أناس من المعتزلة فيهم عمرو بن عبيد و واصل بن عطاء و حفص بن سالم و أناس من رؤسائهم و ذلك أنه حين قتل الوليد و اختلف أهل الشام بينهم فتكلموا فأكثروا و خطبوا فأطالوا فقال لهم أبو عبد الله جعفر بن محمد ع إنكم قد أكثرتم علي فأطلتم فأسندوا أمركم إلى رجل منكم فليتكلم بحجتكم و ليوجز فأسندوا أمرهم إلى عمرو بن عبيد فأبلغ و أطال فكان فيما قال أن قال قتل أهل الشام خليفتهم و ضرب الله بعضهم ببعض و تشتت أمرهم فنظرنا فوجدنا رجلا له دين و عقل و مروة و معدن للخلافة و هو محمد بن عبد الله بن الحسن فأردنا أن نجتمع معه فنبايعه ثم نظهر أمرنا معه و ندعو الناس إليه فمن بايعه كنا معه و كان منا و من اعتزلنا كففنا عنه و من نصب لنا جاهدناه و نصبنا له على بغيه و نرده إلى الحق و أهله و قد أحببنا أن نعرض ذلك عليك فإنه لا غنى بنا عن مثلك لفضلك و لكثرة شيعتك فلما فرغ قال أبو عبد الله ع أ كلكم على مثل ما قال عمرو قالوا نعم فحمد الله و أثنى عليه و صلى على النبي ثم قال إنما نسخط إذا عصي الله فإذا أطيع الله رضينا أخبرني يا عمرو لو أن الأمة قلدتك أمرها فملكته بغير قتال و لا مئونة فقيل لك ولها من شئت من كنت تولي قال كنت أجعلها شورى بين المسلمين قال بين كلهم قال نعم فقال بين فقهائهم و خيارهم قال نعم قال قريش و غيرهم قال العرب و العجم قال فأخبرني يا عمرو أ تتولى أبا بكر و عمر أو تتبرأ منهما قال أتولاهما قال يا عمرو إن كنت رجلا تتبرأ منهما فإنه يجوز لك الخلاف عليهما و إن كنت تتولاهما فقد خالفتهما قد عهد عمر إلى أبي بكر فبايعه و لم يشاور أحدا ثم ردها أبو بكر عليه و لم يشاور أحدا ثم جعلها عمر شورى بين ستة فخرج منها الأنصار غير أولئك الستة من قريش ثم أوصى الناس فيهم بشيء ما أراك ترضى أنت و لا أصحابك قال و ما صنع قال أمر صهيبا أن يصلي بالناس ثلاثة أيام و أن يتشاور أولئك الستة ليس فيهم أحد سواهم إلا ابن عمر و يشاورونه و ليس له من الأمر شيء و أوصى من كان بحضرته من المهاجرين و الأنصار إن مضت ثلاثة أيام و لم يفرغوا و يبايعوا أن يضرب أعناق الستة جميعا و إن اجتمع أربعة قبل أن يمضي ثلاثة أيام و خالف اثنان أن يضرب أعناق الاثنين أ فترضون بهذا فيما تجعلون من الشورى في المسلمين قالوا لا قال يا عمرو دع ذا أ رأيت لو بايعت صاحبك هذا الذي تدعو إليه ثم اجتمعت لكم الأمة و لم يختلف عليكم منها رجلان فأفضيتم إلى المشركين الذين لم يسلموا و لم يؤدوا الجزية كان عندكم و عند صاحبكم من العلم ما تسيرون فيهم بسيرة رسول الله ص في المشركين في الجزية قالوا نعم قال فتصنعون ما ذا قالوا ندعوهم إلى الإسلام فإن أبوا دعوناهم إلى الجزية قال فإن كانوا مجوسا و أهل كتاب و عبدة النيران و البهائم و ليسوا بأهل كتاب قالوا سواء قال فأخبرني عن القرآن أ تقرءونه قال نعم
قال اقرأ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ قال فاستثنى الله عز و جل و اشترط من الذين أوتوا الكتاب فهم و الذين لم يؤتوا الكتاب سواء قال نعم قال ع عمن أخذت هذا قال سمعت الناس يقولونه قال فدع ذا فإنهم إن أبوا الجزية فقاتلتهم فظهرت كيف تصنع بالغنيمة قال أخرج الخمس و أقسم أربعة أخماس بين من قاتل عليها قال تقسمه بين جميع من قاتل عليها قال نعم قال فقد خالفت رسول الله في فعله و في سيرته و بيني و بينك فقهاء أهل المدينة و مشيختهم فسلهم فإنهم لا يختلفون و لا يتنازعون في أن رسول الله إنما صالح الأعراب على أن يدعهم في ديارهم و أن لا يهاجروا على أنه إن دهمه من عدوه دهم فيستفزهم فيقاتل بهم و ليس لهم من الغنيمة نصيب و أنت تقول بين جميعهم فقد خالفت رسول الله ص في سيرته في المشركين دع ذا ما تقول في الصدقة قال فقرأ عليه هذه الآية إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها إلى آخرها قال نعم فكيف تقسم بينهم قال أقسمها على ثمانية أجزاء فأعطي كل جزء من الثمانية جزءا فقال ع إن كان صنف منهم عشرة آلاف و صنف رجلا واحدا أو رجلين أو ثلاثة جعلت لهذا الواحد مثل ما جعلت للعشرة آلاف قال نعم قال و ما تصنع بين صدقات أهل الحضر و أهل البوادي فتجعلهم فيها سواء قال نعم قال فخالفت رسول الله في كل ما أتى به كان رسول الله يقسم صدقة البوادي في أهل البوادي و صدقة الحضر في أهل الحضر و لا يقسم بينهم بالسوية إنما يقسمه قدر ما يحضره منهم و على قدر ما يحضره فإن كان في نفسك شيء مما قلت لك فإن فقهاء أهل المدينة و مشيختهم كلهم لا يختلفون في أن رسول الله كذا كان يصنع ثم أقبل على عمرو و قال اتق الله يا عمرو و أنتم أيضا الرهط فاتقوا الله فإن أبي حدثني و كان خير أهل الأرض و أعلمهم بكتاب الله و سنة رسوله أن رسول الله ص قال من ضرب الناس بسيفه و دعاهم إلى نفسه و في المسلمين من هو أعلم منه فهو ضال متكلف
Abd-ul-Karim bin Yatbah al-Hashami says that I was in the service of Imam Jafar-e-Sadiq-asws in Mecca when a group of al-Mutaziliy[7] came, among them was Ummro bin Yubaid and Wasil bin Atta and Haffaz bin Salim along with some others consisting of general public and some notables. It was the time when Walid had been assassinated and people of Sham had disagreement on the selection of his successor. They kept on discussing this issue for a very long time.
Imam-asws said to them: You people have spoken a lot in front to me-asws; why don’t you appoint one person among you who can convey your opinion to me so that we cut the lengthy discussion short. They selected Ummro ibn Yubaid, who talked for a very long time but basically said: The people of Sham have killed their ruler and some of them have overcome the others and are in serious disagreement regarding the appointment of a leader. Under these circumstances, we have selected a ‘Leader’ who has good understanding of the religion, is a very wise person and is the most suitable one to be ‘Caliph’, he is Mohammed bin Abd Allah bin Al-Hassan. We all intend to pledge our support to him, and invite others toward him so that they also take an oath of allegiance. Whoever is in agreement with us we will be friendly with him but whoever is against us we will oppose him, whoever will fight with us we will wage a war against him and will have enmity against him for his opposition to the just, until and unless we return the right to its inheritor (the caliph).
We have come to you-asws, since we are highly dependent on you-asws, due to your-asws elevated status and your-asws large number of supporters. When he finished his speech, Imam Jafar-asws addressed (all of them):
Do you all agree with what Ummro ibn Yubaid has said? They all replied: Yes, we do.
Imam-asws, then praised Allah-azwj and after reciting ‘Salawat’ on Muhammad-saww and Alay Muhammad-asws, said: Disobedience to Allah-azwj makes us-asws sad and obedience to Him-azwj pleases us-asws.
Imam-asws said: O Ummro! Tell me, if all people would agree on you as an arbitrator without having to go through an anarchy and killing people. And if you were asked to select a ruler. How would you select a ‘Wali’[8] or Ruler?
Ummro: I will form a ‘Shura’ (a consulting body) from Muslims.
Imam-asws: From all Muslims?
Ummro: Yes.
Imam-asws: Shura will consist of the notables and ‘Fuqqah’ from Muslim?
Ummro: Yes.
Imam-asws: Quraysh and non-Quraysh, including Arabs and non-Arabs?
Ummro: Yes.
Imam-asws: O Ummro! Do you like or dislike Abu Bakr and Umar?
Ummro: I adore them.
Imam-asws: O Ummro! If you were to dislike them then it would be possible for you to go against their traditions. Instead, you like them but still go against them! Since Umar, without any consultation, nominated Abu Bakr and then took oath of allegiance. Later on, Abu Bakr, without any consultation, handed over the reigns of Caliphate to Umar.
However, (for third caliph) Umar formed a ‘Shura’ of six people, in which he did not include anyone from the ‘Ansars’[9] but only selected six people from the tribe of Quraysh and excluded all others. He (Umar) drafted a will about them (six people) which neither you nor your accomplice will approve.
Ummro: What did Umar do?
Imam-asws: Suhaab was asked to lead people in Salat for three days in a row. All of them (Muslims) should gather and offer Salat (behind him), excluding these six people along with a seventh-one, the son of Umar. There should not be anyone with them and the seventh-one should stay (in their company) but without giving any advice or involving in consultation. Umar then told all those present among the Immigrants and Ansars, if they (six of them) are unable to reach a consensus after three days, you should kill all six of them. If after three days, four of them are in agreement but two of them are not then remove the heads of those two.
Imam-asws: O Ummro! Would you and your companions agree to form a Shura, the way Umar formed to select a Ruler for Muslims?
They all replied: No we are not in favour (of Shura)!
Imam-asws: O Ummro, let’s leave it (you will not form Shura as per your earlier intentions). Now, let us suppose, you succeeded in selecting a ruler for Muslims and everyone agreed on this selection, not even two people disagreed among the whole Muslim nation. You went to non-believers, who neither accepted Islam nor agreed to offer ‘Jazia’[10]. In this case, do you or your selected ruler and Amir has the knowledge how Prophet Muhammad-saww implemented ‘Jazia’ on the non-believers so that your actions are in accordance with the traditions of the Prophet-saww?
Ummro and others: Yes, we do.
Imam-asws: How would you do decide?
Ummro and others: We will first invite them to Islam but if they reject our invitation, we will force them to pay ‘Jazia’
Imam-asws: What if they were people of the Book or are from fire worshipers?
Ummro: Yes, regardless if they were the people of Book or the fire worshipers.
Imam-asws: What will you tell them if they were from those who worship fire and animals (Majusi)?
Ummro! They are all equal.
Imam-asws: Have you read sometime about them in the Holy Book?
O Ummro: Yes, I have.
Imam-asws: Then recited:
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآَخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (299:)
Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection.
Imam-asws: Since Allah-azwj has separated the people of the Book from others; even then you will treat them equally?
Ummro: Yes.
Imam-asws: From where did you get this?
Ummro: I have heard people say that.
Imam-asws: Let’s leave this (as he had no answer), suppose those people deny giving you ‘Jazia’ and you overcome them after killing some of them. How would you distribute the war booty?
Ummro: After separating the ‘Khums’ (one fifth), the rest four shares will be divided into the fighters.
Imam-asws: Will you divide it equally into all war participants?
Ummro: Yes.
Imam-asws: In this case you have acted against the conduct of Prophet-saww and his-saww traditions. We have, between you and me-asws, some ‘Fuqha’[11] and knowledgeable people, from people of Madinah, if you ask them they will not disagree on it and confirm that Prophet-saww had truce with Arabs living in desert on the conditions that they could stay in their land without having to migrate. If enemies of Prophet-saww attack, they would join Prophet-saww’s forces but they will not have any share in the war booty. However, you say that you will equally divide the war booty and regarding the treatment of non-believers you have decided to go against the tradition of Prophet-saww. Let us leave it too but tell me what you say about the Zakat.
Ummro: Recited the Verse of Holy Quran:
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَاِبْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (609:)
Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.
Imam-asws: yes, but tell me how are you going to distribute it?
Ummro: Zakat will be divided into eight portions and eight deserving persons will take one portion each.
Imam-asws: How about if one group consists of ten thousand people and one group will comprise of one or two or three people. Do you mean to give one portion to one person and divide one portion among ten thousands?
Ummro: Yes.
Imam-asws: Will you divide equally between the city and village people?
Ummro: Yes.
Imam-asws: You have gone against all traditions of Prophet-saww. Prophet-saww of Islam used to distribute the Zakat/Elms of people of desert among deserving ones from desert and distribute Zakat of city people among the poor from cities. However, Prophet-saww did not, distribute (Zakat/Elms) equally but as per the number of deserving ones and also considering their requirements.
If you are not fully convinced, what I have told to you, you can verify from the scholars of Medina, who will never disagree with what I have had told you. Indeed, this is how Prophet Muhammad-saww used to distribute (Zakat).
Imam-asws then went closer to Ummro and said: O Ummro Fear Allah-azwj! And O people, you too Fear Allah-azwj! Indeed, my father-asws had narrated to me-asws, no doubt my father-asws was the most knowledgeable person of Holy Quran and Ahadith, among all the inhabitant of the Earth, after Prophet-saww, a hadith of Prophet: Whoever invites public toward him, by shear force of sword (revolt against government), whereas an even more learned person exists among Muslims, he is the worst one in deriving people toward disbelief.[12]
Most of Twelve Immami Shias Misinterpret Ahadith:
The fever of Jihad, these days has also touched upon some of the followers of the twelve Immami Shias, who are moved by the recent revolution of Iran, some political achievements in Lebanon, and one could hear them chanting (slogans like) in favour of Bahrain: ‘Oppose the oppressor and support the oppressed (a statement from Amir-ul-Momineen-asws ‘s last will. A just statement of a Divine Imam-asws carved into a political slogan!
Similar other statements of Imam Ali-asws and Imam Hussain-asws are frequently taken out of context and used for political purposes, in the name of forming a government or wagging a Jihad but in fact to take a share in the glory and government. We will not go any further into such motives and how these statements of Masomeen-asws have taken out of context. Without any doubt, these ‘Statements’ are just and true words of Divine Imam-asws, issued to call people to Jihad, as per their-asws responsibilities at that specific time and situation.
We, however, will confine the scope of the article to those conditions, which are relevant to our time – the time of Grand Occultation. It is important to note that all Masomeen-asws, including Imam Ali-asws and Imam Hussain-asws, in favour of ‘Taqqiya’ avoided confrontation under certain unfavourable conditions but on other occasions, they-asws called for the Jihad. After the Shahadat of Imam Hussain-asws, as per Divine instructions, any armed struggle was deferred until the time of the appearance of the last ‘Hujjat Allah-ajfj’.
For example, Imam Hassan-asws replied, on various occasions when asked about the reasons in agreeing to the truce offered by Mua’wiyyah-la even though having complete knowledge and undeniable proofs of his corruption and treachery. We will only present two extracts from Imam Hassan-asws‘s replies: (1) ‘The doctrine behind my truce is the same as Prophet Muhammad-saww had adopted when signing the treaty of ‘Hudebia’ with Bani Zammer and Bani Ashajja and people of Mecca, when they offered their conditions of peace. Although, those people were deniers of the ‘Wahi’ (Inspiration) as well as the Book, however, Mua’wiyyah-la and his associates are only deniers of its (Book) interpretation’. (2) ‘By Allah-azwj, I had opted for a truce with Mua’wiyyah-la, on the conditions that he would not spill our blood, give immunity to our relatives and associates, it is certainly better than him assassinating us and completely destroying our-asws lineage and listen, it turned out to be in our favour that I did not respond to his antagonising assaults and a series of aggressive measures, otherwise my-asws own people (who were bribed by him) would have grabbed me from my-asws neck and handed me-asws over to Mua’wiyyah-la. By Allah-azwj, it is far better for me to secure a truce with him (on my-asws dictated conditions) than being presented to him as a prisoner of war, then he may have either killed me-asws or alternatively, spared my life as a favour, hence Bani Hashim would have been eternally buried under his goodwill and his decedents would have kept on teasing us-asws by mentioning his favours to our present and past generations.
Shortly afterwards, Imam Hassan-asws, left for Medina and resided there, facing and enduring Bani Umayyad -la ’s antagonising propaganda and fabricated lies against Ahl Al Bayt-asws in order to cause damage to their-asws Divinely Higher status. Imam Hassan-asws mostly stayed at home and submitted to the Will of Lord-azwj, until Mua’wiyyah-la had completed the ten years of his tyrannical rule.[13]
Why Did Masomeenasws Fight against Yazeed-la and Mua’wiyyah-la?
Let us consider a frequently asked question: Why did Imam Hussain-asws rise against Yazeed-la ibn Mua’wiyyah-la? Or Why did Amir-ul-Momineen-asws fight against Mua’wiyyah-la but not against Abu Bakr-la and Ummer-la? We present three Ahadith below:
Hadith 1
روي أن أمير المؤمنين ع كان جالسا في بعض مجالسه بعد رجوعه من نهروان فجرى الكلام حتى قيل له لم لا حاربت أبا بكر و عمر كما حاربت طلحة و الزبير و معاوية فقال علي ع إني كنت لم أزل مظلوما مستأثرا على حقي فقام إليه الأشعث بن قيس فقال يا أمير المؤمنين لم لم تضرب بسيفك و لم تطلب بحقك فقال يا أشعث قد قلت قولا فاسمع الجواب و عه و استشعر الحجة إن لي أسوة بستة من الأنبياء ص أولهم نوح حيث قال رب أَنِّي مَغْلُوبٌ فَانْتَصِرْ فإن قال قائل إنه قال هذا لغير خوف فقد كفر و إلا فالوصي أعذر و ثانيهم لوط حيث قال لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلى رُكْنٍ شَدِيدٍ فإن قال قائل إنه قال هذا لغير خوف فقد كفر و إلا فالوصي أعذر و ثالثهم إبراهيم خليل الله حيث قال وَ أَعْتَزِلُكُمْ وَ ما تَدْعُونَ مِنْ دُونِ اللَّهِ فإن قال قائل إنه قال هذا لغير خوف فقد كفر و إلا فالوصي أعذر و رابعهم موسى ع حيث قال فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فإن قال قائل إنه قال هذا لغير خوف فقد كفر و إلا فالوصي أعذر
و خامسهم أخوه هارون حيث قال يا ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَ كادُوا يَقْتُلُونَنِي فإن قال قائل إنه قال هذا لغير خوف فقد كفر و إلا فالوصي أعذر و سادسهم أخي محمد خير البشر ص حيث ذهب إلى الغار و نومني على فراشه فإن قال قائل إنه ذهب إلى الغار لغير خوف فقد كفر و إلا فالوصي أعذر فقام إليه الناس بأجمعهم فقالوا يا أمير المؤمنين قد علمنا أن القول لك و نحن المذنبون التائبون و قد عذرك الله
After the war of Neharwan, Amir-ul-Momineen-asws was speaking with a small group of people when a person asked: Why did you not fight against Abu Bakr-la and Ummer-la, the way you fought against Mua’wiyyah-la?
Amir-ul-Momineen-asws replied: I always have been oppressed, as they preferred themselves to my rights.
Ashass: O Amir-ul-Momineen-asws ! Why did you not strike them with sword in order to take back your rights?
Amir-ul-Momineen-asws replied: O Ashass! You had said what you had in your mind, now listen to me, remember it, you better stick with the Just and realise my government is like that of elevated Prophets-as of Allah-azwj. The first one among them is the Nuh, who said: Therefore he called upon his Lord: I am overcome, come Thou then to help (54:10). Thus, one would say that he said this without Taqqiya but his nation denied him; therefore his successor is not to be blamed (the rejection of the nation).
The second one was Prophet Lut-as, who said: He said: Ah! that I had power to suppress you, rather I shall have recourse to a strong support (11:80).
Thus, one would say that he said this without Taqqiya but his nation denied him, therefore his successor was not in a position to revert it.
The third one was Prophet Ibrahim-as, the friend of Allah-azwj, who said: And I will withdraw from you and what you call on besides Allah, …. (19:48). Thus, one would say that he said this without Taqqiya but his nation denied him, therefore his successor was not in a position to revert it.
The fourth one, among them, was Prophet Musa-as, who had said: So I fled from you when I feared you, then my Lord granted me wisdom and made me of the messengers (26:21). Thus, one would say that he said this without Taqqiya but his nation committed Kufr, therefore his successor was not in a position to revert it.
The fifth one, among them, whose’ brother Haron-as (Aaron) said: He-as said: Son of my mother! surely the people reckoned me weak and had well-nigh slain me (7:150). Thus, one would say that he said this without Taqqiya but his nation denied him, therefore his successor was not in a position to revert it.
The sixth one, among them, is my-asws brother-saww and the most gracious of the people-asws, who when went inside the cave while making me sleep on his bed, Thus, one would say that he went inside cave without Taqqiya but his nation denied him, therefore his successor is not to be blamed for it.
After listening to his words, all of them stood up and said: O Amir-ul-Momineen-asws! We have understood you comprehensively, we admit our sins and repent! May Allah-azwj Give you-asws success.[14]
Hadith 2
حدثنا محمد بن الحسن رضي الله عنه قال حدثنا محمد بن الحسن الصفار و سعد بن عبد الله و عبد الله بن جعفر الحميري جميعا قالوا حدثنا محمد بن عيسى بن عبيد قال حدثنا أبو القاسم الهاشمي قال حدثني عبيد بن نفيس الأنصاري قال أخبرنا الحسن بن سماعة عن جعفر بن سماعة عن أبي عبد الله ع قال نزل جبرئيل ع على النبي ص بصحيفة من السماء لم ينزل الله تبارك و تعالى من السماء كتابا مثلها قط قبلها و لا بعدها مختوما فيه خواتيم من ذهب فقال له يا محمد هذه وصيتك إلى النجيب من أهلك قال يا جبرئيل و من النجيب من أهلي قال علي بن أبي طالب مره إذا توفيت أن يفك خاتما منها و يعمل بما فيه فلما قبض رسول الله ص فك علي ع خاتما ثم عمل بما فيه ما تعداه ثم دفع الصحيفة إلى الحسن بن علي ع ففك خاتما و عمل بما فيه ما تعداه ثم دفعها إلى الحسين بن علي ع ففك خاتما فوجد فيه أن اخرج بقوم إلى الشهادة لا شهادة لهم إلا معك و اشر نفسك لله عز و جل فعمل بما فيه ما تعداه ثم دفعها إلى رجل بعده ففك خاتما فوجد فيه أطرق و اصمت و الزم منزلك و اعبد ربك حتى يأتيك اليقين ثم دفعها إلى رجل بعده ففك خاتما فوجد فيه أن حدث الناس و أفتهم و انشر علم آبائك و لا تخافن أحدا إلا الله فإنك في حرز الله و ضمانه و أمر بدفعها فدفعها إلى من بعده و يدفعها من بعده إلى من بعده إلى يوم القيامة
It was narrated to me by Mohammed ibn Hassan, who from Mohammed ibn Hassan al-Safar, Saeed ibn Abdullah and Abdullah ibn Jafar Hammari, who from Mohammed ibn Isa ibn Youbad, who from Abu al-Qasim Hashimi, who from Youbad ibn Nafees Ansari, who from Hassan ibn Sama, who from Jafar bin Sama who said the following:
Imam Jafar-e-Sadiq-asws said: Angel Gabriel-as descended from the Heavens with a ‘Tablet’ and gave it to Prophet-saww. The Divine Tablet was unique in that, that a similar one was neither revealed before nor it was sent down afterwards. The ‘Tablet’ was secured by several gold seals, hence Gabriel-as informed Prophet-saww that it is your ‘Will’ for those-asws who have an elevated status among your-saww descendants. Prophet Muhammad-saww asked: O Gabriel-as! Tell me-saww who have the elevated status among my-saww descendants? Gabriel-as said: ‘The first one is Ali ibn Abi Talib-asws, who will, after your departure from this world, break one of its seals (marked for him) and act upon the instructions accordingly. Thus, after the Shahadat of Prophet-saww, Imam Ali-asws broke one seal and acted upon the instructions, which were laid out in the Divine Tablet. The Tablet then inherited by Imam Hassan-asws, Imam Hassan broke its second seal and acted upon what was inscribed for him. The Tablet was handed over to Imam Hussain-asws who broke its seal related to him-asws and opened the Tablet, it was written that he-asws should rise up in order to be martyred and only those will meet martyrdom who will fight in his-asws support. Thus Imam-asws acted upon these (Divine) Instructions.
Subsequently, this Tablet was transferred to the One (Imam Zain-ul-Abideen-asws) who broke his part of the seal and it was written for him to keep silent and prefer solitude and concentration on worship for the attainment of ‘Yaqeen’ (proximity to Allah-azwj). Afterward the Tablet was forwarded to the One (Imam Mohammed Baqir-asws), who found out after breaking his part of the seal that convey to people the Ahadith of your forefathers and the knowledge of your ancestor without any fear, as Allah-azwj is your Guardian. And with the Command to pass the Tablet to the Imam-asws after you-asws. That’s how this Tablet was transferred from one Imam-asws to another and will continue until the Doom’s Day.[15]
Hadith 3
مزاولة قلع الجبال أيسر من مزاولة ملك مؤجل
Amir-ul-Momineen-asws says: To move a mountain from its place is easier than trying to oust someone from power in other than its prescribed time of fall.[16]
It is not allowed to Work for an Unjust Government:
ابْنُ أَبِي عُمَيْرٍ عَنْ بَشِيرٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَصْحَابِنَا فَقَالَ لَهُ أَصْلَحَكَ اللَّهُ إِنَّهُ رُبَّمَا أَصَابَ الرَّجُلَ مِنَّا الضَّيْقُ أَوِ الشِّدَّةُ فَيُدْعَى إِلَى الْبِنَاءِ يَبْنِيهِ أَوِ النَّهَرِ يَكْرِيهِ أَوِ الْمُسَنَّاةِ يُصْلِحُهَا فَمَا تَقُولُ فِي ذَلِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَا أُحِبُّ أَنِّي عَقَدْتُ لَهُمْ عُقْدَةً أَوْ وَكَيْتُ لَهُمْ وِكَاءً وَ إِنَّ لِي مَا بَيْنَ لَابَتَيْهَا لَا وَ لَا مَدَّةً بِقَلَمٍ إِنَّ أَعْوَانَ الظَّلَمَةِ يَوْمَ الْقِيَامَةِ فِي سُرَادِقٍ مِنْ نَارٍ حَتَّى يَحْكُمَ اللَّهُ بَيْنَ الْعِبَادِ
Ibn abu Umayr has narrated from Bashir from ibn abu Ya ‘fur who has said:
‘Once I was in the presence of Abu AbdAllah-asws when a certain man of our people came and said: ‘I pray to Allah-azwj to Keep you well, one of us may face hardship and straitened conditions and is called to construct a building, work a canal or a dam. What is your decision in such case?
The Imam-asws replied: ‘I do not like it. I have knotted for them a knot and tied down the opening end of the bag of ‘no’. It is ‘no’ and not even the moving of a pen (to assist them with writing a letter). The helpers of the unjust ones on the Day of Judgement will be kept in chambers of fire until Allah-azwj will Judge all of His servants’.[17]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ قَالَ أَخْبَرَنِي مَوْلًى لِعَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ كُنْتُ بِالْكُوفَةِ فَقَدِمَ أَبُو عَبْدِ اللَّهِ ع الْحِيرَةَ فَأَتَيْتُهُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ لَوْ كَلَّمْتَ دَاوُدَ بْنَ عَلِيٍّ أَوْ بَعْضَ هَؤُلَاءِ فَأَدْخُلَ فِي بَعْضِ هَذِهِ الْوِلَايَاتِ فَقَالَ مَا كُنْتُ لِأَفْعَلَ قَالَ فَانْصَرَفْتُ إِلَى مَنْزِلِي فَتَفَكَّرْتُ فَقُلْتُ مَا أَحْسَبُهُ مَنَعَنِي إِلَّا مَخَافَةَ أَنْ أَظْلِمَ أَوْ أَجُورَ وَ اللَّهِ لآَتِيَنَّهُ وَ لَأُعْطِيَنَّهُ الطَّلَاقَ وَ الْعَتَاقَ وَ الْأَيْمَانَ الْمُغَلَّظَةَ أَلَّا أَظْلِمَ أَحَداً وَ لَا أَجُورَ وَ لَأَعْدِلَنَّ قَالَ فَأَتَيْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي فَكَّرْتُ فِي إِبَائِكَ عَلَيَّ فَظَنَنْتُ أَنَّكَ إِنَّمَا مَنَعْتَنِي وَ كَرِهْتَ ذَلِكَ مَخَافَةَ أَنْ أَجُورَ أَوْ أَظْلِمَ وَ إِنَّ كُلَّ امْرَأَةٍ لِي طَالِقٌ وَ كُلَّ مَمْلُوكٍ لِي حُرٌّ عَلَيَّ وَ عَلَيَّ إِنْ ظَلَمْتُ أَحَداً أَوْ جُرْتُ عَلَيْهِ وَ إِنْ لَمْ أَعْدِلْ قَالَ كَيْفَ قُلْتَ قَالَ فَأَعَدْتُ عَلَيْهِ الْأَيْمَانَ فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ فَقَالَ تَنَاوُلُ السَّمَاءِ أَيْسَرُ عَلَيْكَ مِنْ ذَلِكَ
Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Dawud ibn Zurbiy who has said:
‘A follower of Ali-asws Ibn al-Hussain-asws told me: ‘I was in al-Kufah when Abu AbdAllah-asws came to al-Hirah and I went to see him-asws. I said to the Imam-asws, ‘I pray to Allah-azwj to Keep my soul in service for your cause, can you please speak with Dawud ibn Ali or others of these people to admit me in anyone of their offices (government)?’
The Imam-asws replied: ‘I will never do so’. I then returned home and thought about it and said to myself that the Imam-asws did not refuse except for fear that I may do injustice and transgress, By Allah-azwj I will go to him-asws and provide all kinds of guarantees and swear extremely seriously, like divorcing (my wife), freeing slaves and so on, that I will not do injustice and transgress.
I then went to him-asws and said: ‘I pray to Allah-azwj to keep my soul in service for your-asws cause, I thought about your-asws refusal to speak for me and I thought you-asws had refused and disliked it just because of your-asws concern of my doing injustice and transgression against someone instead of acting with justice.’
The Imam-asws replied: ‘Why did you say that?’ I then repeated my demand and swearing. The Imam-asws raised his head to the sky and said: ‘Your reaching the sky is easier than what you want me to do for You’.[18]
How Allah-azwj Protects Shias and their interest?
مُحَمَّدُ بْنُ هَمَّامٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا يُصِيبُ الْعَامَّةَ وَ لَا تَزَالُ الزَّيْدِيَّةُ وِقَاءً لَكُمْ أَبَداً
Mohammed ibn Hammam, who from Jafar ibn Mohammed ibn Malaik, who from Mohammed ibn Ahmed ibn Isbaat, who from some of their companions have narrated the following:
Abu Abdullah-asws said: ‘You should keep your mouths closed and stay in your homes, since from this (uprising) neither you are going to be effected forever nor general public, nor Zaidia would continue to become your shield (by uprising against the governments).[19]
During Occultation Shias will be like ‘al-Muwat’ (Motionless):
الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا تَرَوْنَ الَّذِي تَنْتَظِرُونَ حَتَّى تَكُونُوا كَالْمِعْزَى الْمَوَاتِ الَّتِي لَا يُبَالِي الْخَابِسُ أَيْنَ يَضَعُ يَدَهُ مِنْهَا لَيْسَ لَكُمْ شَرَفٌ تَرْقَوْنَهُ وَ لَا سِنَادٌ تُسْنِدُونَ إِلَيْهِ أَمْرَكُمْ
A number of our people have narrated from Ahmad ibn Muhammad from ibn banu Najran Muhammad ibn Sinan from abu al-Jarud who has narrated the following:
‘Abu Ja’far-asws has said: ‘You will not see the one for whom you are waiting, until you become like al-Muwat (motionless) goat who is not a matter of any kind of worry for the lion. The lion can then cut from whichever part of its body it wants; you will not have any high position to rise or supporter to seek support thereby.’[20]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا أَيْسَرَ مَا رَضِيَ بِهِ النَّاسُ عَنْكُمْ كُفُّوا أَلْسِنَتَكُمْ عَنْهُمْ
Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Alayhi al-Salam, who has narrated the following:
‘Abu ‘AbdAllah-asws has said: ‘How easy it is to achieve the pleasure of people! Just hold back your tongue from speaking against them.[21]
مُحَمَّدُ بْنُ هَمَّامٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ سَمَاعَةَ عَنْ صَالِحِ بْنِ نَبَطٍ وَ بَكْرٍ الْمُثَنَّى جَمِيعاً عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع أَنَّهُ قَالَ هَلَكَ أَصْحَابُ الْمَحَاضِيرِ وَ نَجَا الْمُقَرِّبُونَ وَ ثَبَتَ الْحِصْنُ عَلَى أَوْتَادِهَا إِنَّ بَعْدَ الْغَمِّ فَتْحاً عَجِيباً
Mohammed ibn Hammam and Mohammed ibn Hassan ibn Mohammed and they all from Hassan ibn Mohammed ibn Jamhoria, who from his father, who from Samah, who from Salay ibn Nabbat and Bakr Musnah and they both have narrated:
Abu AbdAllah-asws ’s father Abu Jafar-asws al-Baqir-asws has said: The ones who would strive for earlier establishment of the truth (Just rule) will be killed since the foundations of the forts of unjust (governments) will remain deeply rooted. Indeed, there will be a grand victory after an extended suppression.[22]
Imam-asws Consoles his Oppressed Shias:
عَبْدُ الْوَاحِدِ عَنْ أَحْمَدَ بْنِ هَوْذَةَ عَنِ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع بِالطَّوَافِ فَنَظَرَ إِلَيَّ وَ قَالَ لِي يَا مُفَضَّلُ مَا لِي أَرَاكَ مَهْمُوماً مُتَغَيِّرَ اللَّوْنِ قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ نَظَرِي إِلَى بَنِي الْعَبَّاسِ وَ مَا فِي أَيْدِيهِمْ مِنْ هَذَا الْمُلْكِ وَ السُّلْطَانِ وَ الْجَبَرُوتِ فَلَوْ كَانَ ذَلِكَ لَكُمْ لَكُنَّا فِيهِ مَعَكُمْ فَقَالَ يَا مُفَضَّلُ أَمَا لَوْ كَانَ ذَلِكَ لَمْ يَكُنْ إِلَّا سِيَاسَةُ اللَّيْلِ وَ سِيَاحَةُ النَّهَارِ وَ أَكْلُ الْجَشِبِ وَ لُبْسُ الْخَشِنِ شِبْهَ أَمِيرِ الْمُؤْمِنِينَ وَ إِلَّا فَالنَّارُ فَزُوِيَ ذَلِكَ عَنَّا فَصِرْنَا نَأْكُلُ وَ نَشْرَبُ وَ هَلْ رَأَيْتَ ظُلَامَةً جَعَلَهَا اللَّهُ نِعْمَةً مِثْلَ هَذَا بيان إلا سياسة الليل أي سياسة الناس و حراستهم عن الشر بالليل و رياضة النفس فيها بالاهتمام لأمور الناس و تدبير معاشهم و معادهم مضافا إلى العبادات البدنية و في النهاية السياسة القيام على الشيء بما يصلحه و سياحة النهار بالدعوة إلى الحق و الجهاد و السعي في حوائج المؤمن و السير في الأرض لجميع ذلك و السياسة بمعنى الصوم كما قيل غير مناسب هنا. فزوي أي صرف و أبعد فهل رأيت تعجب منه ع في صيرورة الظلم عليهم نعمة لهم و كأن المراد بالظلامة هنا الظلم و في القاموس المظلمة بكسر اللام و كثمامة ما تظلمه الرجل
Abdul Wahid, who from Ahmed ibn Hozarah, who from Nihawandi, who from Abd Allah ibn Hammad, who from Mofazzil, who has narrated the following:
I was once close to Imam abu AbdAllah-asws during the circumambulation of Kabah, Imam-asws looked at me and asked from me: ‘O Mufazzal! What is the matter, I find you sad and your face has turned pale? I replied: When I see banu Abbas in power, enjoying all the facilities and authorities. I wish these were in your hand so that people like me could have been part of these (the glory).
Imam-asws replied: O Mufazzal! If this were true then you people had to work extremely hard, guarding people in the night and during the day marching along (on other duties), eating tasteless food and wearing heavy clothes. As it has been the case during the rule of Amir-ul-Momineen-asws. If you would not have accepted it then you were destined to hellfire. These responsibilities have been waived-off from our necks; this is why we eat normal food. Have you seen cruelty becoming a blessing for someone, as it is now (for you).[23]
Our Responsibilities during the Ghaibah
قَالَ عَلِيُّ بْنُ عَاصِمٍ فَأَهْوَيْتُ عَلَى الْأَقْدَامِ كُلِّهَا فَقَبَّلْتُهَا وَ قَبَّلْتُ يَدَ الْإِمَامِ ع وَ قُلْتُ لَهُ إِنِّي عَاجِزٌ عَنْ نُصْرَتِكُمْ بِيَدِي وَ لَيْسَ أَمْلِكُ غَيْرَ مُوَالَاتِكُمْ وَ الْبَرَاءَةِ مِنْ أَعْدَائِكُمْ وَ اللَّعْنِ لَهُمْ فِي خَلَوَاتِي فَكَيْفَ حَالِي يَا سَيِّدِي فَقَالَ ع حَدَّثَنِي أَبِي عَنْ جَدِّي رَسُولِ اللَّهِ ص قَالَ مَنْ ضَعُفَ عَلَى نُصْرَتِنَا أَهْلَ الْبَيْتِ وَ لَعَنَ فِي خَلَوَاتِهِ أَعْدَاءَنَا بَلَّغَ اللَّهُ صَوْتَهُ إِلَى جَمِيعِ الْمَلَائِكَةِ فَكُلَّمَا لَعَنَ أَحَدُكُمْ أَعْدَاءَنَا صَاعَدَتْهُ الْمَلَائِكَةُ وَ لَعَنُوا مَنْ لَا يَلْعَنُهُمْ فَإِذَا بَلَغَ صَوْتُهُ إِلَى الْمَلَائِكَةِ اسْتَغْفَرُوا لَهُ وَ أَثْنَوْا عَلَيْهِ وَ قَالُوا اللَّهُمَّ صَلِّ عَلَى رُوحِ عَبْدِكَ هَذَا الَّذِي بَذَلَ فِي نُصْرَةِ أَوْلِيَائِهِ جُهْدَهُ وَ لَوْ قَدَرَ عَلَى أَكْثَرَ مِنْ ذَلِكَ لَفَعَلَ فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ تَعَالَى يَقُولُ يَا مَلَائِكَتِي إِنِّي قَدْ أحببت [أَجَبْتُ] دُعَاءَكُمْ فِي عَبْدِي هَذَا وَ سَمِعْتُ نِدَاءَكُمْ وَ صَلَّيْتُ عَلَى رُوحِهِ مَعَ أَرْوَاحِ الْأَبْرَارِ وَ جَعَلْتُهُ مِنَ الْمُصْطَفَيْنَ الْأَخْيارِ
Ali ibn Asim has said, as part of a longer tradition, I fell down on each of ‘Holy Images’, the footprints of Masomeen-asws and kissed them, I then kissed the hands of the Imam (Hassan al-Askari-asws) and said: Mola-asws! I am not in a position to physically support your-asws cause but I, in my solitude, praise you-asws and curse your enemies-la. Please inform me about my reckoning (in the Hereafter)?
Imam-asws replied: ‘I narrate to you a hadith of our grandfather, Prophet of Allah-saww who said: ‘The one who cannot extend support to Ahl Al Bayt-asws but instead denounces their-asws enemies in his solitude, Allah-azwj Transmits his supplications to all His-azwj angels-as. They-as also join him in sending ‘Laan’ on the enemies (of Ahl Al Bayt-asws) and they curse those who refrain from sending ‘Laan’ on the enemies-la of Ahl Al Bayt-asws.
When his voice reaches the angels, they-as ask forgiveness for him and praise him and plead to Allah-azwj to bless the spirit of his -azwj servant, who has made an effort in support of Your-azwj allies’ -asws, if he were capable of doing more, he surely would have supported them-asws more strenuously.
Then a ‘Call’ comes from Allah-azwj: O My Angels! I-azwj have Answered your prayers in favour of My slave. I-azwj have Sent blessing to his soul along with the spirits of the righteous ones. I-azwj have also included him in the company of My-azwj righteous ones.’[24]
رُوِيَ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ ذَكَرْتُ زَيْدَ بْنَ عَلِيٍّ فَتَنَقَّصْتُهُ عِنْدَ أَبِي عَبْدِ اللَّهِ فَقَالَ لَا تَفْعَلْ رَحِمَ اللَّهُ عَمِّي أَتَى أَبِي فَقَالَ إِنِّي أُرِيدُ الْخُرُوجَ عَلَى هَذَا الطَّاغِيَةِ فَقَالَ لَا تَفْعَلْ فَإِنِّي أَخَافُ أَنْ تَكُونَ الْمَقْتُولَ الْمَصْلُوبَ عَلَى ظَهْرِ الْكُوفَةِ أَ مَا عَلِمْتَ يَا زَيْدُ أَنَّهُ لَا يَخْرُجُ أَحَدٌ مِنْ وُلْدِ فَاطِمَةَ عَلَى أَحَدٍ مِنَ السَّلَاطِينِ قَبْلَ خُرُوجِ السُّفْيَانِيِّ إِلَّا قُتِلَ
Al-Hassan ibn Rashid narrates the following:
Zaid bin Ali says that he told by Abu Abdullah-asws: Do not go for it (uprising). (Imam Jafar-e-Sadiq-asws says) May Allah-azwj bless my uncle who came to my father-asws and said: “I want to get rid of this tyrant. He-asws (my father) said: I-asws do fear for you to be slain and crucified on the gate of Kufah. As I have learned (from my ancestors -asws) O Zaid! Whoever comes out of the sons of Fatima-asws against the sultans, before the coming out, of Sufyani, will be killed.[25]
Imam-asws Instructs His Disciples to Adopt Solitude:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا عَبْدَ الْمَلِكِ مَا لِي لَا أَرَاكَ تَخْرُجُ إِلَى هَذِهِ الْمَوَاضِعِ الَّتِي يَخْرُجُ إِلَيْهَا أَهْلُ بِلَادِكَ قَالَ قُلْتُ وَ أَيْنَ فَقَالَ جُدَّةُ وَ عَبَّادَانُ وَ الْمَصِّيصَةُ وَ قَزْوِينُ فَقُلْتُ انْتِظَاراً لِأَمْرِكُمْ وَ الِاقْتِدَاءِ بِكُمْ فَقَالَ إِي وَ اللَّهِ لَوْ كَانَ خَيْراً مَا سَبَقُونَا إِلَيْهِ قَالَ قُلْتُ لَهُ فَإِنَّ الزَّيْدِيَّةَ يَقُولُونَ لَيْسَ بَيْنَنَا وَ بَيْنَ جَعْفَرٍ خِلَافٌ إِلَّا أَنَّهُ لَا يَرَى الْجِهَادَ فَقَالَ أَنَا لَا أَرَاهُ بَلَى وَ اللَّهِ إِنِّي لَأَرَاهُ وَ لَكِنْ أَكْرَهُ أَنْ أَدَعَ عِلْمِي إِلَى جَهْلِهِمْ
Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Urnayr from al-Hakam ibn Miskin from’ Abd al-Malik ibn ‘Amr who has said the following:
Abu ‘AbdAllah-asws said to me, ‘O ‘Abd al- Malik, how is it that I do not see you go to these places where the people of your town go?’ I then asked, ‘Which places do you mean?’ The Imam-asws said, ‘To Judah, ‘Abadan, al-Massisah and Qazwin.’ I then said, ‘I wait for your-asws cause to materialise and follow you-asws.’ He-asws (the Imam) said, ‘That by Allah-azwj is true. If there was anything good in it they could not arrive there before us-asws.’ He (the narrator) says: I then said to him-asws, ‘Al-Zaidia’[26] group says: ‘There is no difference between us and Ja’far-asws, except that he-asws does not think Jihad is necessary.’ The Imam-asws said: ‘Do I not consider it necessary? By Allah-azwj, I do consider it necessary but I dislike leaving my knowledge in their ignorance.’[27]
How Shias are protected?
69- يج، الخرائج و الجرائح عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ قَالَ: قُمْتُ مِنْ عِنْدِ أَبِي جَعْفَرٍ ع فَاعْتَمَدْتُ عَلَى يَدِي فَبَكَيْتُ وَ قُلْتُ كُنْتُ أَرْجُو أَنْ أُدْرِكَ هَذَا الْأَمْرَ وَ بِي قُوَّةٌ
(The book) ‘Al Kharaij Wa Al Jaraih’ – From Abu Bakr Al Hazramy, from Abdul Malik Bin Ayn who said,
‘I stood up from the presence of Abu Ja’far-asws and deliberated upon my hands and cried, and I said, ‘I was wishing that I would come across this matter while there was strength with me’.
فَقَالَ أَ مَا تَرْضَوْنَ أَنَّ أَعْدَاءَكُمْ يَقْتُلُ بَعْضُهُمْ بَعْضاً وَ أَنْتُمْ آمِنُونَ فِي بُيُوتِكُمْ إِنَّهُ لَوْ كَانَ ذَلِكَ أُعْطِيَ الرَّجُلُ مِنْكُمْ قُوَّةَ أَرْبَعِينَ رَجُلًا وَ جُعِلَ قُلُوبُكُمْ كَزُبَرِ الْحَدِيدِ لَوْ قَذَفْتُمْ بِهَا الْجِبَالَ فَلَقَتْهَا وَ أَنْتُمْ قُوَّامُ الْأَرْضِ وَ خُزَّانُهَا.
He-asws said: ‘Are you not pleased that your enemies are killing each other while you are secure in your houses? Surely if that were to happen, the man from you would be given the strength of forty men and your hearts would be made to be like slabs of iron. Even if you were to throw mountains at it, these would be smashed, and you are custodians of the earth and its treasurers’’.[28]
Advice of the 11th Imam-asws:
وَ حَدَّثَنِي الْقَاسِمُ الْهَرَوِيُّ قَالَ: خَرَجَ تَوْقِيعٌ مِنْ أَبِي مُحَمَّدٍ ع إِلَى بَعْضِ بَنِي أَسْبَاطٍ قَالَ كَتَبْتُ إِلَيْهِ أُخْبِرُهُ عَنِ اخْتِلَافِ الْمَوَالِي وَ أَسْأَلُهُ إِظْهَارَ دَلِيلٍ
And it is narrated to me by Al-Qasim Al-Harwy who said,
‘A signed note emerged from Abu Muhammad-asws to one of the clan of Asbaat. I wrote to him-asws, informing him-asws about the differing of the friends, and asked him-asws to reveal evidence.
فَكَتَبَ إِلَيَّ وَ إِنَّمَا خَاطَبَ اللَّهُ عَزَّ وَ جَلَّ الْعَاقِلَ لَيْسَ أَحَدٌ يَأْتِي بِآيَةٍ أَوْ يَظْهَرَ دَلِيلًا أَكْثَرَ مِمَّا جَاءَ بِهِ خَاتَمُ النَّبِيِّينَ وَ سَيِّدُ الْمُرْسَلِينَ فَقَالُوا سَاحِرٌ وَ كَاهِنٌ وَ كَذَّابٌ وَ هَدَى اللَّهُ مَنِ اهْتَدَى
He-asws wrote to me: ‘And rather Allah-azwj Mighty and Majestic Addressed the intellectual. There wasn’t anyone who came with a Sign, or manifested evidence, any more than what the last of the Prophets-as and chief of the Messengers-as had come with. They said, ‘Sorcerer, and soothsayer, and liar!’ And Allah-azwj Guided the one who sought guidance.
غَيْرَ أَنَّ الْأَدِلَّةَ يَسْكُنُ إِلَيْهَا كَثِيرٌ مِنَ النَّاسِ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْذَنُ لَنَا فَنَتَكَلَّمُ وَ يَمْنَعُ فَنَصْمُتُ وَ لَوْ أَحَبَّ أَنْ لَا يَظْهَرَ حَقّاً مَا بَعَثَ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ فَصَدَعُوا بِالْحَقِّ فِي حَالِ الضَّعْفِ وَ الْقُوَّةِ وَ يَنْطِقُونَ فِي أَوْقَاتٍ لِيَقْضِيَ اللَّهُ أَمْرَهُ وَ يُنْفِذَ حُكْمَهُ النَّاسُ فِي طَبَقَاتٍ شَتَّى
Apart from that, most of the people settled to it, and that is because Allah-azwj Mighty and Majestic Permitted to us, so we spoke, and He-azwj Conferred, so we listened, and had He-azwj Loved that truth not be revealed, He-azwj would not have Sent the Prophets-as, givers of good news and warners. They-as proclaimed with the truth in a state of the weakness and the strength, and they-as spoke in timings for Allah-azwj to Accomplish His-azwj Command, and they-as implemented His-azwj Judgment to the people in various segments (of people).
وَ الْمُسْتَبْصِرُ عَلَى سَبِيلِ نَجَاةٍ مُتَمَسِّكٌ بِالْحَقِّ مُتَعَلِّقٌ بِفَرْعٍ أَصِيلٍ غَيْرُ شَاكٍّ وَ لَا مُرْتَابٍ لَا يَجِدُ عَنْهُ مَلْجَأً وَ طَبَقَةٌ لَمْ تَأْخُذِ الْحَقَّ مِنْ أَهْلِهِ فَهُمْ كَرَاكِبِ الْبَحْرِ يَمُوجُ عِنْدَ مَوْجِهِ وَ يَسْكُنُ عِنْدَ سُكُونِهِ
And the insightful one is upon a way of salvation, adhering with the truth, relating with an original branch, without doubting, nor being suspicious, nor finding any shelter from it. And a segment did not take the truth from its people, so they are like the ones sailing the sea waves with its waves and being calm with its calmness.
وَ طَبَقَةٌ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطانُ شَأْنُهُمُ الرَّدُّ عَلَى أَهْلِ الْحَقِّ وَ دَفْعُ الْحَقِّ بِالْبَاطِلِ حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ فَدَعْ مَنْ ذَهَبَ يَمِيناً وَ شِمَالًا فَالرَّاعِي إِذَا أَرَادَ أَنْ يَجْمَعَ غَنَمَهُ جَمَعَهَا فِي أَهْوَنِ السَّعْيِ
And a segment The Satan has overcome upon them, [58:19]. Their occupation is the rebutting against the people of truth, and defending the truth with the falsehood, as an envy from their own selves. So leave the one going right and left, for the shepherd, when he wants to gather his sheep, he would gather them with slightest striving.
ذَكَرْتَ مَا اخْتَلَفَ فِيهِ مَوَالِيَّ فَإِذَا كَانَتِ الْوَصِيَّةُ وَ الْكِبَرُ فَلَا رَيْبَ وَ مَنْ جَلَسَ مَجَالِسَ الْحُكْمِ فَهُوَ أَوْلَى بِالْحُكْمِ أَحْسِنْ رِعَايَةَ مَنِ اسْتَرْعَيْتَ وَ إِيَّاكَ وَ الْإِذَاعَةَ وَ طَلَبَ الرِّئَاسَةِ فَإِنَّهُمَا يَدْعُوَانِ إِلَى الْهَلَكَةِ
You mentioned what the friends are differing in. When the bequest and the brutality takes place, then there is no doubt. And the one who sits in gatherings of judgment, so he is foremost with the judging. The best citizen is one who takes care. And beware of the broadcasting and seeking the governance, for these two call to the destruction.
ذَكَرْتَ شُخُوصَكَ إِلَى فَارِسٍ فَاشْخَصْ خَارَ اللَّهُ لَكَ وَ تَدْخُلُ مِصْرَ إِنْ شَاءَ اللَّهُ آمِناً وَ أَقْرِئْ مَنْ تَثِقُ بِهِ مِنْ مَوَالِيَّ السَّلَامَ وَ مُرْهُمْ بِتَقْوَى اللَّهِ الْعَظِيمِ وَ أَدَاءِ الْأَمَانَةِ وَ أَعْلِمْهُمْ أَنَّ الْمُذِيعَ عَلَيْنَا حَرْبٌ لَنَا
You mentioned your being taken to Persia, so being taken is a Choice of Allah-azwj for you, and you shall enter Egypt, if Allah-azwj so Desires, safely. And convey the greetings to the one from the friends you trust with and instruct them with fearing Allah-azwj the Magnificent, and paying the entrustment, and let them know that the broadcaster upon us-asws is at war to us-asws’.
قَالَ فَلَمَّا قَرَأْتُ وَ تَدْخُلُ مِصْرَ إِنْ شَاءَ اللَّهُ لَمْ أَعْرِفْ مَعْنَى ذَلِكَ فَقَدِمْتُ إِلَى بَغْدَادَ وَ عَزِيمَتِيَ الْخُرُوجُ إِلَى فَارِسَ فَلَمْ يَتَهَيَّأْ ذَلِكَ فَخَرَجْتُ إِلَى مِصْرَ.
He (the narrator) said, ‘When I read: ‘And you shall enter Egypt, if Allah-azwj so Desires’, I did not understand the meaning of that. I arrived to Baghdad, and my determination to go out to Persia, but that was not prepared for, so I went out to Egypt’’.[29]
All families would govern prior to the reappearance of the 12th Imam-ajfj:
83- شا، الإرشاد رَوَى عَلِيُّ بْنُ عُقْبَةَ عَنْ أَبِيهِ قَالَ إِذَا قَامَ الْقَائِمُ حَكَمَ بِالْعَدْلِ وَ ارْتَفَعَ فِي أَيَّامِهِ الْجَوْرُ وَ أَمِنَتْ بِهِ السُّبُلُ وَ أَخْرَجَتِ الْأَرْضُ بَرَكَاتِهَا وَ رَدَّ كُلَّ حَقٍّ إِلَى أَهْلِهِ وَ لَمْ يَبْقَ أَهْلُ دِيْنٍ حَتَّى يُظْهِرُوا الْإِسْلَامَ وَ يَعْتَرِفُوا بِالْإِيمَانِ
(The book) ‘Al Irshad’ – It is reported by Ali Bin Uqba, from his father,
‘He-asws said: ‘When Al-Qaim-ajfj rises, he-ajfj will judge with the justice and the tyranny would be raised (removed) during his-ajfj days, and the ways to be safe with it, and the earth will bring forth its vegetation. The right would be returned to its rightful ones, and the people of religion will not remain until Al-Islam would prevail and they would acknowledge with the Eman.
أَ مَا سَمِعْتَ اللَّهَ سُبْحَانَهُ يَقُولُ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ وَ حَكَمَ بَيْنَ النَّاسِ بِحُكْمِ دَاوُدَ وَ حُكْمِ مُحَمَّدٍ ص
Have you not heard Allah-azwj the Glorious Saying: And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83]. And he-ajfj will judge between the people with the judgment of Dawood-as and judgment of Muhammad-saww.
فَحِينَئِذٍ تُظْهِرُ الْأَرْضُ كُنُوزَهَا وَ تُبْدِي بَرَكَاتِهَا وَ لَا يَجِدُ الرَّجُلُ مِنْكُمْ يَوْمَئِذٍ مَوْضِعاً لِصَدَقَتِهِ وَ لَا لِبِرِّهِ لِشُمُولِ الْغِنَى جَمِيعَ الْمُؤْمِنِينَ
In those days the earth will reveal its treasures and manifest its blessings, and on that day the man from you will not find any place for his charity nor for his act of kindness due to the inclusive richness of entirety of the Momineen’.
ثُمَّ قَالَ إِنَّ دَوْلَتَنَا آخِرُ الدُّوَلِ وَ لَمْ يَبْقَ أَهْلُ بَيْتٍ لَهُمْ دَوْلَةٌ إِلَّا مَلَكُوا قَبْلَنَا لِئَلَّا يَقُولُوا إِذَا رَأَوْا سِيرَتَنَا إِذَا مَلَكْنَا سِرْنَا بِمِثْلِ سِيرَةِ هَؤُلَاءِ وَ هُوَ قَوْلُ اللَّهِ تَعَالَى وَ الْعاقِبَةُ لِلْمُتَّقِينَ.
Then he-asws said: ‘Our-asws government is last of the governments and there will not remain any household having any government for them except what they have rule before us-asws, lest they would be saying when they see our-asws conduct when we-asws rule that we-asws are conducting with similar with their conduct, and it is the Word of Allah-azwj the Exalted: and the end-result is for the pious [7:128]’’.[30]
Working for the hostile one:
10- مِنْ كِتَابِ حُقُوقِ الْمُؤْمِنِينَ، لِأَبِي عَلِيِّ بْنِ طَاهِرٍ قَالَ اسْتَأْذَنَ عَلِيُّ بْنُ يَقْطِينٍ مَوْلَايَ الْكَاظِمَ ع فِي تَرْكِ عَمَلِ السُّلْطَانِ فَلَمْ يَأْذَنْ لَهُ وَ قَالَ لَا تَفْعَلْ فَإِنَّ لَنَا بِكَ أُنْساً وَ لِإِخْوَانِكَ بِكَ عِزّاً وَ عَسَى أَنْ يَجْبُرَ اللَّهُ بِكَ كَسْراً وَ يَكْسِرَ بِكَ نَائِرَةَ الْمُخَالِفِينَ عَنْ أَوْلِيَائِهِ
From the book ‘Huqooq Al Momineen’ of Abu Ali Bin Tahir who said,
‘Ali Bin Yaqteen sought permission to see my Master-asws Al-Kazim-asws in leaving working for the sultan (caliph). He-asws did not permit for him and said: ‘Do not do so, for there is comfort for us with you, and for our brethren there is a consolation with you, and perhaps Allah-azwj would Pull the pieces together by you, and Break the flames of the adversaries by you, away from His-azwj friends.
يَا عَلِيُّ كَفَّارَةُ أَعْمَالِكُمُ الْإِحْسَانُ إِلَى إِخْوَانِكُمْ اضْمَنْ لِي وَاحِدَةً وَ أَضْمَنَ لَكَ ثَلَاثاً اضْمَنْ لِي أَنْ لَا تَلْقَى أَحَداً مِنْ أَوْلِيَائِنَا إِلَّا قَضَيْتَ حَاجَتَهُ وَ أَكْرَمْتَهُ وَ أَضْمَنَ لَكَ أَنْ لَا يُظِلَّكَ سَقْفُ سِجْنٍ أَبَداً وَ لَا يَنَالَكَ حَدُّ سَيْفٍ أَبَداً وَ لَا يَدْخُلَ الْفَقْرُ بَيْتَكَ أَبَداً
O Ali! An expiation of your deeds is the favours to your brethren. Guarantee one thing to me-asws and I-asws shall guarantee three to you. Guarantee to me-asws that you will not meeting anyone from our-asws friends except you will fulfil his needs, and honour him, and I-asws shall guarantee to you that a roof of a prison will not shade you, ever, nor will a blade of a sword take from you (strike you), ever, nor will the poverty enter your house, ever!
يَا عَلِيُّ مَنْ سَرَّ مُؤْمِناً فَبِاللَّهِ بَدَأَ وَ بِالنَّبِيِّ ص ثَنَّى وَ بِنَا ثَلَّثَ.
O Ali! One who cheers a Momin, so he shall be with Allah-azwj firstly, and with the Prophet-saww secondly, and with us-asws thirdly’’.[31]
32- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ يَقْطِينٍ أَوْ عَنْ زَيْدٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ مُوسَى ع إِنَّ قَلْبِي يَضِيقُ مِمَّا أَنَا عَلَيْهِ مِنْ عَمَلِ السُّلْطَانِ وَ كَانَ وَزِيراً لِهَارُونَ فَإِنْ أَذِنْتَ لِي جَعَلَنِيَ اللَّهُ فِدَاكَ هَرَبْتُ مِنْهُ
(The book) ‘Qurb Al Asnaad’ – Muhammad Bin Isa, from Ali Bin Yaqteen, or from Zayd,
‘From Ali Bin Yaqteen having had written to Abu Al-Hassan Musa-asws, ‘My heart is constricted from what I am upon from being a worker for the Sultan’ – and he was a minister of Haroun (Al-Rasheed) – ‘So if you-asws were to permit for me, may Allah-azwj Make me to be sacrificed for you-asws, I can flee from him’.
فَرَجَعَ الْجَوَابُ لَا آذَنُ لَكَ بِالْخُرُوجِ مِنْ عَمَلِهِمْ وَ اتَّقِ اللَّهَ أَوْ كَمَا قَالَ.
The answer returned: ‘There is no permission for you with exiting from their work, and fear Allah-azwj!’ – of like what he-asws said’’.[32]
No One but Only a Masoom-asws Can Form Just Policies:
عن عبد الكريم بن عتبة الهاشمي كنت عند أبي عبد الله ع بمكة إذ دخل عليه أناس من المعتزلة فيهم عمرو بن عبيد و واصل بن عطاء و حفص بن سالم و أناس من رؤسائهم و ذلك أنه حين قتل الوليد و اختلف أهل الشام بينهم فتكلموا فأكثروا و خطبوا فأطالوا فقال لهم أبو عبد الله جعفر بن محمد ع إنكم قد أكثرتم علي فأطلتم فأسندوا أمركم إلى رجل منكم فليتكلم بحجتكم و ليوجز فأسندوا أمرهم إلى عمرو بن عبيد فأبلغ و أطال فكان فيما قال أن قال قتل أهل الشام خليفتهم و ضرب الله بعضهم ببعض و تشتت أمرهم فنظرنا فوجدنا رجلا له دين و عقل و مروة و معدن للخلافة و هو محمد بن عبد الله بن الحسن فأردنا أن نجتمع معه فنبايعه ثم نظهر أمرنا معه و ندعو الناس إليه فمن بايعه كنا معه و كان منا و من اعتزلنا كففنا عنه و من نصب لنا جاهدناه و نصبنا له على بغيه و نرده إلى الحق و أهله و قد أحببنا أن نعرض ذلك عليك فإنه لا غنى بنا عن مثلك لفضلك و لكثرة شيعتك فلما فرغ قال أبو عبد الله ع أ كلكم على مثل ما قال عمرو قالوا نعم فحمد الله و أثنى عليه و صلى على النبي ثم قال إنما نسخط إذا عصي الله فإذا أطيع الله رضينا أخبرني يا عمرو لو أن الأمة قلدتك أمرها فملكته بغير قتال و لا مئونة فقيل لك ولها من شئت من كنت تولي قال كنت أجعلها شورى بين المسلمين قال بين كلهم قال نعم فقال بين فقهائهم و خيارهم قال نعم قال قريش و غيرهم قال العرب و العجم قال فأخبرني يا عمرو أ تتولى أبا بكر و عمر أو تتبرأ منهما قال أتولاهما قال يا عمرو إن كنت رجلا تتبرأ منهما فإنه يجوز لك الخلاف عليهما و إن كنت تتولاهما فقد خالفتهما قد عهد عمر إلى أبي بكر فبايعه و لم يشاور أحدا ثم ردها أبو بكر عليه و لم يشاور أحدا ثم جعلها عمر شورى بين ستة فخرج منها الأنصار غير أولئك الستة من قريش ثم أوصى الناس فيهم بشيء ما أراك ترضى أنت و لا أصحابك قال و ما صنع قال أمر صهيبا أن يصلي بالناس ثلاثة أيام و أن يتشاور أولئك الستة ليس فيهم أحد سواهم إلا ابن عمر و يشاورونه و ليس له من الأمر شيء و أوصى من كان بحضرته من المهاجرين و الأنصار إن مضت ثلاثة أيام و لم يفرغوا و يبايعوا أن يضرب أعناق الستة جميعا و إن اجتمع أربعة قبل أن يمضي ثلاثة أيام و خالف اثنان أن يضرب أعناق الاثنين أ فترضون بهذا فيما تجعلون من الشورى في المسلمين قالوا لا قال يا عمرو دع ذا أ رأيت لو بايعت صاحبك هذا الذي تدعو إليه ثم اجتمعت لكم الأمة و لم يختلف عليكم منها رجلان فأفضيتم إلى المشركين الذين لم يسلموا و لم يؤدوا الجزية كان عندكم و عند صاحبكم من العلم ما تسيرون فيهم بسيرة رسول الله ص في المشركين في الجزية قالوا نعم قال فتصنعون ما ذا قالوا ندعوهم إلى الإسلام فإن أبوا دعوناهم إلى الجزية قال فإن كانوا مجوسا و أهل كتاب و عبدة النيران و البهائم و ليسوا بأهل كتاب قالوا سواء قال فأخبرني عن القرآن أ تقرءونه قال نعم
قال اقرأ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ قال فاستثنى الله عز و جل و اشترط من الذين أوتوا الكتاب فهم و الذين لم يؤتوا الكتاب سواء قال نعم قال ع عمن أخذت هذا قال سمعت الناس يقولونه قال فدع ذا فإنهم إن أبوا الجزية فقاتلتهم فظهرت كيف تصنع بالغنيمة قال أخرج الخمس و أقسم أربعة أخماس بين من قاتل عليها قال تقسمه بين جميع من قاتل عليها قال نعم قال فقد خالفت رسول الله في فعله و في سيرته و بيني و بينك فقهاء أهل المدينة و مشيختهم فسلهم فإنهم لا يختلفون و لا يتنازعون في أن رسول الله إنما صالح الأعراب على أن يدعهم في ديارهم و أن لا يهاجروا على أنه إن دهمه من عدوه دهم فيستفزهم فيقاتل بهم و ليس لهم من الغنيمة نصيب و أنت تقول بين جميعهم فقد خالفت رسول الله ص في سيرته في المشركين دع ذا ما تقول في الصدقة قال فقرأ عليه هذه الآية إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها إلى آخرها قال نعم فكيف تقسم بينهم قال أقسمها على ثمانية أجزاء فأعطي كل جزء من الثمانية جزءا فقال ع إن كان صنف منهم عشرة آلاف و صنف رجلا واحدا أو رجلين أو ثلاثة جعلت لهذا الواحد مثل ما جعلت للعشرة آلاف قال نعم قال و ما تصنع بين صدقات أهل الحضر و أهل البوادي فتجعلهم فيها سواء قال نعم قال فخالفت رسول الله في كل ما أتى به كان رسول الله يقسم صدقة البوادي في أهل البوادي و صدقة الحضر في أهل الحضر و لا يقسم بينهم بالسوية إنما يقسمه قدر ما يحضره منهم و على قدر ما يحضره فإن كان في نفسك شيء مما قلت لك فإن فقهاء أهل المدينة و مشيختهم كلهم لا يختلفون في أن رسول الله كذا كان يصنع ثم أقبل على عمرو و قال اتق الله يا عمرو و أنتم أيضا الرهط فاتقوا الله فإن أبي حدثني و كان خير أهل الأرض و أعلمهم بكتاب الله و سنة رسوله أن رسول الله ص قال من ضرب الناس بسيفه و دعاهم إلى نفسه و في المسلمين من هو أعلم منه فهو ضال متكلف
Abd-ul-Karim bin Yatbah al-Hashami says that I was in the service of Imam Jafar-e-Sadiq-asws in Mecca when a group of al-Mutaziliy[33] came, among them was Ummro bin Yubaid and Wasil bin Atta and Haffaz bin Salim along with some others consisting of general public and some notables. It was the time when Walid had been assassinated and people of Sham had disagreement on the selection of his successor. They kept on discussing this issue for a very long time.
Imam-asws said to them: You people have spoken a lot in front to me-asws; why don’t you appoint one person among you who can convey your opinion to me so that we cut the lengthy discussion short. They selected Ummro ibn Yubaid, who talked for a very long time but basically said: The people of Sham have killed their ruler and some of them have overcome the others and are in serious disagreement regarding the appointment of a leader. Under these circumstances, we have selected a ‘Leader’ who has good understanding of the religion, is a very wise person and is the most suitable one to be ‘Caliph’, he is Mohammed bin Abd Allah bin Al-Hassan. We all intend to pledge our support to him, and invite others toward him so that they also take an oath of allegiance. Whoever is in agreement with us we will be friendly with him but whoever is against us we will oppose him, whoever will fight with us we will wage a war against him and will have enmity against him for his opposition to the just, until and unless we return the right to its inheritor (the caliph).
We have come to you-asws, since we are highly dependent on you-asws, due to your-asws elevated status and your-asws large number of supporters. When he finished his speech, Imam Jafar-asws addressed (all of them):
Do you all agree with what Ummro ibn Yubaid has said? They all replied: Yes, we do.
Imam-asws, then praised Allah-azwj and after reciting ‘Salawat’ on Muhammad-saww and Alay Muhammad-asws, said: Disobedience to Allah-azwj makes us-asws sad and obedience to Him-azwj pleases us-asws.
Imam-asws said: O Ummro! Tell me, if all people would agree on you as an arbitrator without having to go through an anarchy and killing people. And if you were asked to select a ruler. How would you select a ‘Wali’[34] or Ruler?
Ummro: I will form a ‘Shura’ (a consulting body) from Muslims.
Imam-asws: From all Muslims?
Ummro: Yes.
Imam-asws: Shura will consist of the notables and ‘Fuqqah’ from Muslim?
Ummro: Yes.
Imam-asws: Quraysh and non-Quraysh, including Arabs and non-Arabs?
Ummro: Yes.
Imam-asws: O Ummro! Do you like or dislike Abu Bakr and Umar?
Ummro: I adore them.
Imam-asws: O Ummro! If you were to dislike them then it would be possible for you to go against their traditions. Instead, you like them but still go against them! Since Umar, without any consultation, nominated Abu Bakr and then took oath of allegiance. Later on, Abu Bakr, without any consultation, handed over the reigns of Caliphate to Umar.
However, (for third caliph) Umar formed a ‘Shura’ of six people, in which he did not include anyone from the ‘Ansars’[35] but only selected six people from the tribe of Quraysh and excluded all others. He (Umar) drafted a will about them (six people) which neither you nor your accomplice will approve.
Ummro: What did Umar do?
Imam-asws: Suhaab was asked to lead people in Salat for three days in a row. All of them (Muslims) should gather and offer Salat (behind him), excluding these six people along with a seventh-one, the son of Umar. There should not be anyone with them and the seventh-one should stay (in their company) but without giving any advice or involving in consultation. Umar then told all those present among the Immigrants and Ansars, if they (six of them) are unable to reach a consensus after three days, you should kill all six of them. If after three days, four of them are in agreement but two of them are not then remove the heads of those two.
Imam-asws: O Ummro! Would you and your companions agree to form a Shura, the way Umar formed to select a Ruler for Muslims?
They all replied: No we are not in favour (of Shura)!
Imam-asws: O Ummro, let’s leave it (you will not form Shura as per your earlier intentions). Now, let us suppose, you succeeded in selecting a ruler for Muslims and everyone agreed on this selection, not even two people disagreed among the whole Muslim nation. You went to non-believers, who neither accepted Islam nor agreed to offer ‘Jazia’[36]. In this case, do you or your selected ruler and Amir has the knowledge how Prophet Muhammad-saww implemented ‘Jazia’ on the non-believers so that your actions are in accordance with the traditions of the Prophet-saww?
Ummro and others: Yes, we do.
Imam-asws: How would you do decide?
Ummro and others: We will first invite them to Islam but if they reject our invitation, we will force them to pay ‘Jazia’
Imam-asws: What if they were people of the Book or are from fire worshipers?
Ummro: Yes, regardless if they were the people of Book or the fire worshipers.
Imam-asws: What will you tell them if they were from those who worship fire and animals (Majusi)?
Ummro! They are all equal.
Imam-asws: Have you read sometime about them in the Holy Book?
O Ummro: Yes, I have.
Imam-asws: Then recited:
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآَخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (299:)
Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection.
Imam-asws: Since Allah-azwj has separated the people of the Book from others; even then you will treat them equally?
Ummro: Yes.
Imam-asws: From where did you get this?
Ummro: I have heard people say that.
Imam-asws: Let’s leave this (as he had no answer), suppose those people deny giving you ‘Jazia’ and you overcome them after killing some of them. How would you distribute the war booty?
Ummro: After separating the ‘Khums’ (one fifth), the rest four shares will be divided into the fighters.
Imam-asws: Will you divide it equally into all war participants?
Ummro: Yes.
Imam-asws: In this case you have acted against the conduct of Prophet-saww and his-saww traditions. We have, between you and me-asws, some ‘Fuqha’[37] and knowledgeable people, from people of Madinah, if you ask them they will not disagree on it and confirm that Prophet-saww had truce with Arabs living in desert on the conditions that they could stay in their land without having to migrate. If enemies of Prophet-saww attack, they would join Prophet-saww’s forces but they will not have any share in the war booty. However, you say that you will equally divide the war booty and regarding the treatment of non-believers you have decided to go against the tradition of Prophet-saww. Let us leave it too but tell me what you say about the Zakat.
Ummro: Recited the Verse of Holy Quran:
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَاِبْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (609:)
Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.
Imam-asws: yes, but tell me how are you going to distribute it?
Ummro: Zakat will be divided into eight portions and eight deserving persons will take one portion each.
Imam-asws: How about if one group consists of ten thousand people and one group will comprise of one or two or three people. Do you mean to give one portion to one person and divide one portion among ten thousands?
Ummro: Yes.
Imam-asws: Will you divide equally between the city and village people?
Ummro: Yes.
Imam-asws: You have gone against all traditions of Prophet-saww. Prophet-saww of Islam used to distribute the Zakat/Elms of people of desert among deserving ones from desert and distribute Zakat of city people among the poor from cities. However, Prophet-saww did not, distribute (Zakat/Elms) equally but as per the number of deserving ones and also considering their requirements.
If you are not fully convinced, what I have told to you, you can verify from the scholars of Medina, who will never disagree with what I have had told you. Indeed, this is how Prophet Muhammad-saww used to distribute (Zakat).
Imam-asws then went closer to Ummro and said: O Ummro Fear Allah-azwj! And O people, you too Fear Allah-azwj! Indeed, my father-asws had narrated to me-asws, no doubt my father-asws was the most knowledgeable person of Holy Quran and Ahadith, among all the inhabitant of the Earth, after Prophet-saww, a hadith of Prophet: Whoever invites public toward him, by shear force of sword (revolt against government), whereas an even more learned person exists among Muslims, he is the worst one in deriving people toward disbelief.[38]
[1] UYUN AKHBAR AL-REZA, Chapter 3, H. 1.
[2] Peers, Salaars, Murshads
[3] Wassail ul Shia, H. 33386
[4] The Prophet who brought down a Divine Book
[5] كمالالدين 2 461 43- باب ذكر من شاهد القائم ع و رآه
[6] Wassail ul Shia, H. 33092
[7] Who claim to love Ahl Al-Baytasws but also like Abu Bakrla & Ummerla (Promoters of Ittihad ban-ul-Muslameen)
[8] Having total authority
[9] People of Madina who support Prophet saww when he saww migrated to Madina.
[10] An amount/wealth to paid in order to live within a Muslim ruler as a non-Muslim
[11] Religious scholars
[12] Ehtijaj-e-Tabrasi, vol. 2, pg. 363 ( الاحتجاج ج : 2 ص : 363), also Al-Kafi, vol. 5, pg 23 (H 8184, Ch. 7, h 1)
[13] See for example, Bihar-ul-Anwar, Sulay Imam Hassanasws, vol 10, ch.8
[14] الاحتجاج ج : 1 ص : 190
[15] Kamal-u-Deen, Ch. 22, h. 35 كمالالدين ج : 1 ص : 232
[16] Al-Khasail, vol, 2, pg. 611, also http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf
[17] Al-Kafi, vol. 5, H. 8547, Ch. 41, h, 7
[18] Al-Kafi, vol. 5, H. 8470, Ch. 29, h, 9
[19] Ibid, h, 45
[20] الكافي (ط – الإسلامية)، ج8، ص: 263, H. 378
[21] Al-Kafi, vol, 8, H 14983, h 537, الكافي ج : 8 ص : 339
[22] Ibid, h, 47
[23] Bihar-ul-Anwar, vol. 52, h, 127 بحارالأنوار ج : 52 ص : 360
[24] بحارالأنوار ج : 50 ص : 316
[25] بحارالأنوار ج : 46 ص : 186
[26] Followers of Hazrat Zaid, the son of Imam Zain-ul-Abideenasws
[27] Al-Kafi, vol. 5, الكافي ج : 5 ص : 20
[28] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdiajtf, Ch 27 H 69
[29] Bihar Al Anwaar – V 50, The book of History – Al Hassan Bin Aliasws, Ch 2 H 70 b
[30] Bihar Al Anwaar – V 51 The book of History – Imam Al Mahdiajtf, Ch 27 H 83
[31] Bihar Al Awaar – V 46, The book of History – Musa Al Kazimasws, Ch 6 H 10
[32] Bihar Al Awaar – V 46, The book of History – Musa Al Kazimasws, Ch 6 H 33
[33] Who claim to love Ahl Al-Baytasws but also like Abu Bakrla & Ummerla (Promoters of Ittihad ban-ul-Muslameen)
[34] Having total authority
[35] People of Madina who support Prophet saww when he saww migrated to Madina.
[36] An amount/wealth to paid in order to live within a Muslim ruler as a non-Muslim
[37] Religious scholars
[38] Ehtijaj-e-Tabrasi, vol. 2, pg. 363 ( الاحتجاج ج : 2 ص : 363), also Al-Kafi, vol. 5, pg 23 (H 8184, Ch. 7, h 1)