Defence of 12 Imami Shias against Bohra Allegations
A short document against the 12 Imami Shia (Asna e Ashari) has been circulated, as written by a Bohri scholar – its text without editing is reproduced in Appendix I. Below, we answer to each of the four allegations raised against the beliefs of 12 Imami Shias.
Bohra scholar allegation: 1
(Referring to a Hadith of Rasool Allah-saww, the first allegation is:)
“’Hazrat Imam Hassan (A.S.) and Hazrat Imam Hussain (A.S.) are the chief of all youths in paradise and their father (Hazrat Ali Maula-e-Kaenat A.S.) is better than both of them.’ – So Ithna Asharee Firqa can not include Hazrat Ali (A.S.) in the list of 12 Imams, as his (A.S.) position is better than that of an Imam (A.S.).
“In other words, Hazrat Ali (A.S.) is the ‘Managing Director’ and can not be included in the list of Imams (A.S.). His position can not be be lowered, to complete the 12 Imams. Therefore, if we exclude Hazrat Ali (A.S.) from the list of 12 Imams, the total is only 11 Imams.”
Defence of 12 Imami Shias against allegation: 1
This is very strange logic – Prophet Mohammed-saww is better than the previous Prophets-as, so will our Bohra brother exclude Prophet Mohammed-saww from the list of Prophets-as too?
There are so many Ahadith, however for the sake of brevitiy in this article, we present three Ahadith below: in the first Hadith, the Prophet-saww says he-saww is the chief of the Prophets-as and Ali-asws is the chief of the Waseen (Imams); in the second Hadith, the Prophet-saww says their (Imam Hassan-asws‘s and Imam Hussain-asws’s) father (Imam Ali-asws) is better than them-asws and counts Ali-asws Ibn Abi Talib-asws in the list of twelve Imams-asws; and in the third Hadith, the Prophet gives the names of the twelve Imams-asws after him-saww.
Also, in the fourth Hadith (footnote number 4, under Defence of 12 Imami Shias against allegation 2), Imam Jafar e Sadiq-asws says that Imam Hassan-asws is of higher rank than Imam Hussain-asws.
Additional Ahadith on ‘Imam Ali-asws’ being declared as the first Imam, among twelve Imams are included at the end of allegation 1.
First Hadith: ‘I-saww am the chief of the Prophets-as and Ali-asws is the chief of Imams-asws.’
يا بنية، إنا أهل بيت أعطانا الله سبع خصال لم يعطها أحدا من الأولين ولا أحدا من الآخرين غيرنا: أنا سيد الأنبياء والمرسلين وخيرهم، ووصيي خير الوصيين، ووزيري بعدي خير الوزراء، وشهيدنا خير الشهداء أعني حمزة عمي. قالت: يا رسول الله، سيد الشهداء الذين قتلوا معك؟ قال: لا، بل سيد الشهداء من الأولين والآخرين ما خلا الأنبياء والأوصياء.
(Rasool Allah-saww said) “O daughter, we-asws, the People-asws of the Household have been Given by Allah-azwj seven qualities, which no one from the former ones nor from the later ones have been Given apart from us-asws. I-saww am the chief of the Prophets-as and the Messengers-as and the best of them-as, and my-saww successor-asws is the best of the successors-as, and my-saww vizier after me-saww is the best of the viziers-as, and our-asws martyrs are the best of the martyrs, meaning my-saww uncle Hamza.” (an extract)[1]
Second Hadith: ‘Their-asws (Hassan-asws and Hussain-asws’s) father-asws is better than both of them-asws.’
قال: ونظر رسول الله صلى الله عليه وآله إليهما يوما وقد أقبلا، فقال: هذان والله سيدا شباب أهل الجنة وأبوهما خير منهما. إن خير الناس عندي وأحبهم إلي وأكرمهم علي أبوكما ثم أمكما، وليس عند الله أحد أفضل مني وأخي ووزيري وخليفتي في أمتي وولي كل مؤمن بعدي علي بن أبي طالب.
(Sulaym said) And the Rasool Allah-saww looked at them-asws both, one day when they-asws had come, so he-saww said: “By Allah-azwj, these two-asws are the Chiefs of the youths of the Paradise, and their-asws father-asws is better than both of them-asws. They-asws are the best of the people to me-saww, and the most beloved to me-saww, and the most prestigious is their-asws father-asws, then the mother-asws of the both of them, and there isn’t anyone with Allah-azwj who is more preferable than myself-saww, and my-saww brother, and my-saww Vizier, and my-saww Caliph in my-saww community, and the guardian of every believer after me-saww, Ali-asws Bin Abu Talib-asws.
ألا إن أخي وخليلي ووزيري وصفيي وخليفتي من بعدي وولي كل مؤمن ومؤمنة بعدي علي بن أبي طالب، فإذا هلك فابني الحسن من بعده، فإذا هلك فابني الحسين من بعده ثم الأئمة التسعة من عقب الحسين.
“Nay! My-saww brother, and my-saww friend, and my-saww Vizier, and one-asws who has my-saww Qualities, and my-saww Caliph from after me-saww, and the guardian of every ‘Momin’ (believing man) and ‘Momina’ (believing woman) after me-saww, is Ali-asws Bin Abu Talib-asws. So, he has perished, the one who does not accept Al-Hassan-asws from after him-asws. So, he has perished, the one who does not accept Al-Husayn-asws from after him-asws, then the nine Imams-asws from the descendants of Al-Husayn-asws (total 12 Imams, including Ali-asws)
هم الهداة المهتدون، هم مع الحق والحق معهم، لا يفارقونه ولا يفارقهم إلى يوم القيامة. هم زر الأرض الذين تسكن إليهم الأرض، وهم حبل الله المتين، وهم عروة الله الوثقى التي لا انفصام لها، وهم حجج الله في أرضه وشهداءه على خلقه وخزنة علمه ومعادن حكمته. وهم بمنزلة سفينة نوح، من ركبها نجا ومن تركها غرق، وهم بمنزلة باب حطة في بني إسرائيل، من دخله كان مؤمنا ومن خرج منه كان كافرا. فرض الله في الكتاب طاعتهم وأمر فيه بولايتهم، من أطاعهم أطاع الله ومن عصاهم عصى الله.
“They-asws are the guides of those who want to be rightly guided, they-asws are with the ‘Haq’ (truth) and the ‘Haq’ (truth) is with them-asws; neither will it separate from them-asws nor will they separate from it, up to the Day of Judgement. They-asws are the (Divine) Axis of the earth due to which the earth is in a tranquil state, and they-asws are the strong Rope of Allah-azwj, and they-asws are the firmest Handle of Allah-azwj which will never break, and they-asws are the Proofs of Allah-azwj in His-azwj earth, and His-azwj witnesses over His-azwj creatures, and the treasurers of His-azwj Knowledge, and the mines of His-azwj Wisdom. And they-asws are of the status of the Ark of Noah-as, the one who sails in it will be saved, and the one who leaves it will drown. And they-asws are of the status of the Door of Servitude (Hitta) of the Children of Israel, the one who enters it is a believer, and the one who exits from it is an infidel. Allah-azwj has Obligated the obedience to them-asws in His-azwj Book, and Ordered for their-asws ‘Wilayah’ (mastership) in it. The one who obeys them-asws has obeyed Allah-azwj, and the one who disobeys them-asws has disobeyed Allah-azwj.”[2]
Third Hadith: Prophet-saww reveals the names of twelve Imams-asws after him-saww
قال علي عليه السلام: أنشدكم الله، أتعلمون أن رسول الله صلى الله عليه وآله قام خطيبا – ولم يخطب بعدها – وقال: (يا أيها الناس، إني قد تركت فيكم أمرين لن تضلوا ما تمسكتم بهما: كتاب الله وعترتي أهل بيتي، فإنه قد عهد إلي اللطيف الخيبر أنهما لن يفترقا حتى يردا علي الحوض)؟ فقالوا: اللهم نعم، قد شهدنا ذلك كله من رسول الله صلى الله عليه وآله.
Imam Ali-asws said: “I-asws adjure you all to Allah-azwj, do you know that the Rasool Allah-saww stood up to preach – and he-saww never preached after it – and said: ‘O you people! I-asws am leaving among you all two commands, you will not stray if you attach yourselves to these two – the Book of Allah-azwj and my-saww Family, the People-asws of my-saww Household, for it has been Promised to me-saww by the Kind-azwj, the Aware-azwj, that these two will never separate until they return to me-saww at the Fountain.’” They said, “Our Allah-azwj, yes, we have heard all of that from the Rasool Allah-saww.”
فقال عليه السلام: حسبي الله. فقام الاثنا عشر من الجماعة البدريين فقالوا: نشهد أن رسول الله صلى الله عليه وآله حين خطب في اليوم الذي قبض فيه قام عمر بن الخطاب شبه المغضب فقال: يا رسول الله، أكل أهل بيتك؟ فقال: لا ولكن أوصيائي، أخي منهم ووزيري ووارثي وخليفتي في أمتي وولي كل مؤمن بعدي وأحد عشر من ولده،
Imam Ali-asws said: “Allah-azwj is Sufficient for me-asws.” Twelve from the group of the people of Badr stood up and said, “We testify that when the Rasool Allah-saww preached on the day in which he-saww passed away, Umar Bin Al-Khattab stood up angrily and said, ‘O Rasool Allah-saww, all the People-asws of your-saww Household?’ He-saww said: ‘No, but my-saww successors-asws. My-saww brother among them-asws, who is my-saww Vizier, and my-saww inheritor, and my-saww Caliph in my-saww community, and the Guardian of every believer after me-asws, and eleven from his-asws sons-asws.
هذا أولهم وخيرهم ثم ابناي هذان – وأشار بيده إلى الحسن والحسين – ثم وصي ابني يسمى باسم أخي علي وهو ابن الحسين، ثم وصي علي وهو ولده واسمه محمد، ثم جعفر بن محمد، ثم موسى بن جعفر، ثم علي بن موسى، ثم محمد بن علي، ثم علي بن محمد، ثم الحسن بن علي، ثم محمد بن الحسن مهدي الأمة. اسمه كاسمي وطينته كطينتي، يأمر بأمري وينهى بنهيي، يملأ الأرض قسطا وعدلا كما ملئت ظلما وجورا. يتلو بعضهم بعضا، واحدا بعد واحد حتى يردوا علي الحوض، شهداء الله في أرضه وحججه على خلقه. من أطاعهم أطاع الله ومن عصاهم عصى الله.
“’This (Ali-asws) is the first of them-asws and the best of them-asws, then two of my-saww sons-asws, these two’ – and indicated by his-saww hand to Al-Hassan-asws and Al-Husayn-asws – ‘then the successor-asws of my-saww son-asws who will be named with the name of my-saww brother Ali-asws, and he-asws will be the son-asws of Al-Husayn-asws, then the successor-asws of Ali-asws and he-asws is his-asws son-asws and his-asws name is Muhammad-asws, then Ja’far-asws Bin Muhammad-asws, then Musa-asws Bin Ja’far-asws, then Ali-asws Bin Musa-asws, then Muhammad-asws Bin Ali-asws, then Ali-asws Bin Muhammad-asws, then Al-Hassan-asws Bin Ali-asws, then Muhammad-asws Bin Al-Hassan-asws Mahdi of the community. His-asws name is like my-saww name and his-asws clay (Teenat) is like my-saww Teenat. He-asws will order what I-saww ordered, and prevent what I-saww prevented. He-asws will fill the earth with fairness and justice just as it had been filled with inequity and injustice. One of them-asws will rise after the other, one after another until they-asws return to me-saww at the Fountain. They are the witnesses of Allah-azwj in His-azwj earth, and His-azwj Proofs over His-azwj creatures. The one who obeys them has obeyed Allah-azwj, and the one who disobeys them-asws has disobeyed Allah-azwj.’”[3]
Further Ahadith on Ali-asws Ibn Abi Talib-asws as the First Imam-asws:
Below we present Ahadith, which clearly identify Ali-asws ibn Abi Talib-asws as the first Imam after Rasool Allah-saww:
In a length sermon of Amir ul Momineen-asws, when asked for witness, about him-asws being declared by Rasool Allah-saww ‘an Imam’, four companions of Rasool Allah-saww, who were present in the battle of Badr, stood up and verified as:
فقام من الاثني عشر أربعة: أبو الهيثم بن التيهان وأبو أيوب الأنصاري وعمار بن ياسر وخزيمة بن ثابت ذو الشهادتين رحمهم الله، فقالوا: نشهد أنا قد سمعنا قول رسول الله صلى الله عليه وآله وحفظناه أنه قال يومئذ وهو قائم وعلي قائم إلى جنبه. ثم قال رسول الله صلى الله عليه وآله: (يا أيها الناس، إن الله أمرني أن أنصب لكم إماما ووصيا يكون وصي نبيكم فيكم وخليفتي في أمتي وفي أهل بيتي من بعدي والذي فرض الله على المؤمنين في كتابه طاعته وأمركم فيه بولايته. فراجعت ربي خشية طعن أهل النفاق وتكذيبهم، فأوعدني لأبلغها أو ليعذبني).
Four out of the twelve stood up – Abu Al-Haysam Bin Al-Tayham, and Abu Ayyub Al-Ansary, and Amaar Bin Yaaser, and Khuzayma Bin Sabit, the one with the two testimonies, may Allah‑azwj have Mercy of them – so they said, ‘We testify that we have heard the words of the Rasool Allah-saww and we have preserved it that he-saww said, one day, and he-saww was standing, and Ali-asws was standing beside him-saww.
Then the Rasool Allah-saww said: ‘O you people! Allah‑azwj has Ordered me-saww that I-saww should nominate for you an Imam-asws and a successor-asws who will be the successor-asws of your Prophet-saww among you, and my-saww Caliph in my-saww community, and among the People-asws of my-saww Household after me-saww, and the one-asws for whom Allah-azwj has Obligated upon the believers, in His-azwj book, obedience to him-asws, and has Ordered to you all in it for his‑asws ‘Wilayah’. So, I-saww referred it back to my-saww Lord out of fear of the hypocrites and their belying it, so He-azwj Promised me-saww that (He-azwj will Protect me-saww) but if I-saww do not preach it, he-azwj would Punish me-saww’ (an extract).[4]
حَدَّثَنَا الشَّيْخُ الْجَلِيلُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ الْقُمِّيُّ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا عَمِّي مُحَمَّدُ بْنُ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ أَرْشِدْنِي إِلَى النَّجَاةِ فَقَالَ يَا ابْنَ سَمُرَةَ إِذَا اخْتَلَفَتِ الْأَهْوَاءُ وَ تَفَرَّقَتِ الْآرَاءُ فَعَلَيْكَ بِعَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنَّهُ إِمَامُ أُمَّتِي وَ خَلِيفَتِي عَلَيْهِمْ مِنْ بَعْدِي
The great Sheikh Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Musa bin Babawayh Al-Qummi, may Allah have mercy on him, narrated to us. He said: Muhammad bin Ali Majilawayh, may Allah have mercy on him, narrated to us. He said: My uncle Muhammad bin Abi Al-Qasim narrated to us, on the authority of Muhammad bin Ali Al-Kufi, on the authority of Muhammad bin Sinan, on the authority of Al-Mufaddal bin Omar, on the authority of Jabir Ibn Yazid, on the authority of Saeed bin Al-Musayyab, on the authority of Abd Al-Rahman bin Samurah, who said:
I asked, O Rasool Allah-saww, guide me to salvation. He-saww said, O Ibn Samurah, when desires differ and opinions are divided, then you should go to Ali-asws bin Abi Talib-asws, for he-asws is the Imam of my-saww nation and my-saww successor over them after me-saww (an extract).[5]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادٍ عَنْ حُمَيْدٍ وَ جَابِرٍ الْعَبْدِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ اللَّهَ جَعَلَنِي إِمَاماً لِخَلْقِهِ فَفَرَضَ عَلَيَّ التَّقْدِيرَ فِي نَفْسِي وَ مَطْعَمِي وَ مَشْرَبِي وَ مَلْبَسِي كَضُعَفَاءِ النَّاسِ كَيْ يَقْتَدِيَ الْفَقِيرُ بِفَقْرِي وَ لَا يُطْغِيَ الْغَنِيَّ غِنَاهُ .
Muhammad In Yahya, from Ahmad bin Muhammad Bin Isa, from Ibn Mahboub, from Hammad, from Humeyd and Jabir Al Baghdady who said,
‘Amir Al-Momineen-asws (Ali-asws Ibn Abi Talib-asws) said: ‘Allah-azwj Made me-asws as an Imam-asws for His‑azwj creatures, so He-azwj Necessitated the management upon me-asws with regards to myself-asws and my-asws meals, and my-asws drinks, and my-asws clothing (to be) like the weak people so that the poor one can follow the example of my-asws poverty and the rich one does not transgress by his riches’.[6]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ ذَرِيحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْأَئِمَّةِ بَعْدَ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِمَاماً ثُمَّ كَانَ الْحَسَنُ ( عليه السلام ) إِمَاماً ثُمَّ كَانَ الْحُسَيْنُ ( عليه السلام ) إِمَاماً ثُمَّ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ إِمَاماً ثُمَّ كَانَ مُحَمَّدُ بْنُ عَلِيٍّ إِمَاماً
Al-Husayn Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat Bin Ayoub, from Muawiya Bin Wahab, from Zareeh who said,
‘I asked Abu Abdullah-asws (Imam Sadiq-asws) about the Imams-asws after the Prophet-saww. So, he‑asws said: ‘Amir Al-Momineen-asws was an Imam-asws, then Al-Hassan-asws was an Imam-asws, and Al-Husayn-asws was an Imam-asws, and Ali-asws Bin Al-Husayn-asws was an Imam-asws, and Muhammad-asws Bin Ali-asws was an Imam-asws.
مَنْ أَنْكَرَ ذَلِكَ كَانَ كَمَنْ أَنْكَرَ مَعْرِفَةَ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ مَعْرِفَةَ رَسُولِهِ ( صلى الله عليه وآله )
The one who denies that, he would be like the one who denies the recognition of Allah-azwj Blessed and High, and recognition of His-azwj Rasool-saww’.
ثُمَّ قَالَ قُلْتُ ثُمَّ أَنْتَ جُعِلْتُ فِدَاكَ فَأَعَدْتُهَا عَلَيْهِ ثَلَاثَ مَرَّاتٍ فَقَالَ لِي إِنِّي إِنَّمَا حَدَّثْتُكَ لِتَكُونَ مِنْ شُهَدَاءِ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي أَرْضِهِ
Then he (the narrator) said, ‘I said, ‘Then you-asws, may I be sacrificed for you-asws!’ So I reiterated it upon him-asws three times. So he-asws said to me: ‘I-asws rather, narrated to you in order for you to become from the witnesses of Allah-azwj Blessed and High in His-azwj earth’.[7]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ قَالَ أَشْهَدُ أَنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَشْهَدُ أَنَّ عَلِيّاً إِمَامٌ فَرَضَ اللَّهُ طَاعَتَهُ وَ أَنَّ الْحَسَنَ إِمَامٌ فَرَضَ اللَّهُ طَاعَتَهُ وَ أَنَّ الْحُسَيْنَ إِمَامٌ فَرَضَ اللَّهُ طَاعَتَهُ وَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ إِمَامٌ فَرَضَ اللَّهُ طَاعَتَهُ وَ أَنَّ مُحَمَّدَ بْنَ عَلِيٍّ إِمَامٌ فَرَضَ اللَّهُ طَاعَتَهُ .
Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Abu Al Sabah who said,
‘I bear witness that I heard Abu Abdullah-asws (Imam Sadiq-asws) saying: ‘I-asws testify that Ali-asws is an Imam-asws, Allah-azwj Imposed obedience to him-asws; and that Al-Hassan-asws is an Imam‑asws, Allah-azwj Imposed obedience to him-asws; and that Al-Husayn-asws is an Imam-asws, Allah-azwj Imposed obedience to him-asws; and that Ali-asws Bin Al-Husayn-asws is an Imam-asws, Allah-azwj Imposed obedience to him-asws; and that Muhammad-asws Bin Ali-asws is an Imam-asws, Allah-azwj Imposed obedience to him-asws’.[8]
Bohra scholar allegation: 2
“There is no Imamat among 2 brothers after Hazrat Imam Hassan (A.S.) and Hazrat Imam Hussain (A.S.), so Imamat can never go from Hazrat Maulana Ismail (A.S.) to Janabe Musa e Kazim (A.S.) and Kitab As-Safee confirms that Hazrat Imam Jafar as-Sadiq (A.S.) has declared Hazrat Ismail (A.S.) as the next Imam and his successor after him. And Hazrat Imam Ismail (A.S.) and Janabe Musa e Kazim (A.S.) were step brothers.”
Defence of 12 Imami Shias against allegation: 2
We present the aforementioned Hadith, which not only answers allegation no. 2 but also the first allegation.
حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ رَضِيَ اللَّهُ عَنْهُ قَالَ أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: قُلْتُ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع الْحَسَنُ أَفْضَلُ أَمِ الْحُسَيْنُ فَقَالَ الْحَسَنُ أَفْضَلُ مِنَ الْحُسَيْنِ قَالَ قُلْتُ فَكَيْفَ صَارَتِ الْإِمَامَةُ مِنْ بَعْدِ الْحُسَيْنِ فِي عَقِبِهِ دُونَ وُلْدِ الْحَسَنِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَبَّ أَنْ يَجْعَلَ سُنَّةَ مُوسَى وَ هَارُونَ جَارِيَةً فِي الْحَسَنِ وَ الْحُسَيْنِ ع أَلَا تَرَى أَنَّهُمَا كَانَا شَرِيكَيْنِ فِي النُّبُوَّةِ كَمَا كَانَ الْحَسَنُ وَ الْحُسَيْنُ شَرِيكَيْنِ فِي الْإِمَامَةِ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ النُّبُوَّةَ فِي وُلْدِ هَارُونَ وَ لَمْ يَجْعَلْهَا فِي وُلْدِ مُوسَى وَ إِنْ كَانَ مُوسَى أَفْضَلَ مِنْ هَارُونَ ع قُلْتُ فَهَلْ يَكُونُ إِمَامَانِ فِي وَقْتٍ وَاحِدٍ قَالَ لَا إِلَّا أَنْ يَكُونَ أَحَدُهُمَا صَامِتاً مَأْمُوماً لِصَاحِبِهِ وَ الْآخَرُ نَاطِقاً إِمَاماً لِصَاحِبِهِ فَأَمَّا أَنْ يَكُونَا إِمَامَيْنِ نَاطِقَيْنِ فِي وَقْتٍ وَاحِدٍ فَلَا قُلْتُ فَهَلْ تَكُونُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع قَالَ لَا إِنَّمَا هِيَ جَارِيَةٌ فِي عَقِبِ الْحُسَيْنِ ع كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ
Narrated to us Muhammad bin Ibrahim bin Ishaq-ra: Informed us Ahmad bin Muhammad Hamadani: Narrated to us Ali bin Hassan bin Ali bin Faddal from his father from Hisham bin Saalim that:
I asked As-Sadiq Ja’far-asws bin Muhammad-asws: “Who is superior, Hassan-asws or Hussain‑asws?” He-asws replied: “Hassan-asws is superior to Hussain-asws.” I said: “Then how come the Imamat has come in the generations of Hussain-asws after him-asws? And not in the generations of Hassan-asws?”
The Imam-asws said: “Allah-azwj, the Mighty and Sublime Wanted to show the Sunnah of Musa‑as and Harun-as in Hassan-asws and Hussain-asws. Have you not seen that they shared prophethood like Hassan-asws and Hussain-asws shared Imamat, and Allah-azwj, the Mighty and Sublime Placed prophethood in the progeny of Harun-as and not in the progeny of Musa-as, even though Musa-as was superior to Harun-as?”
I asked: “Would there be two Imams at the same time?” He-asws replied: “No, except that one of them may be silent and under the command of the other. And the other will be the speaking Imam-asws for his counterpart. But as to whether there can be two speaking Imams at the same time? No.“
I asked: “Would Imamat be inherited between two brothers after Hassan-asws and Hussain‑asws?” He-asws said: “No, it will continue in the progeny of Hussain-asws like Allah-azwj, the Mighty and Sublime has said:
وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ
“’And he made it a word to continue in his posterity (43:28).’
ثُمَّ هِيَ جَارِيَةٌ فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ إِلَى يَوْمِ الْقِيَامَةِ
“Thus, Imamat will continue in his-asws progeny generation after generation till the Judgment Day.”[9]
Here, the Hadith clearly says there will not be two Imams-asws in command at the same time; if there were then one of them would be a silent one. Hence, Ismail Ibn Jafar-asws died during the lifetime of Imam Sadiq-asws, just as Prophet Musa-as‘s successor Harun-as died during the lifetime of Prophet Musa-as, so the prophethood was transferred to the children of Harun-as, but after the death of Prophet Musa-as.
Then, several Ahadith and historical accounts confirm that the eldest son of Imam Jafar-e-Sadiq-asws had passed away during the lifetime of the Imam-asws, so was never nominated as an Imam and the 6th Imam-asws continued with his Divine responsibilities, after his death, as an Imam for several years and finally left behind his-asws legatee, Musa-asws Ibn Jafar-asws, as the 7th Imam.
So, Ismail Ibn Jafar-asws passed away during the life time and Imamat of Imam Jafar e Sadiq‑asws, but some people got confused and followed Iblis, e.g.:
Ismail was the elder son of the 6th Imam and it was expected that Ismail would be the next Imam being the elder son but Allah-azwj Recalled him:
كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَدَا لِلَّهِ بَدَاءٌ أَعْظَمُ مِنْ بَدَاءٍ لَهُ فِي إِسْمَاعِيلَ ابْنِي
The book of Zayd Al Narsy – From Ubeyd Bin Zurara,
From Abu Abdullah-asws having said: “There has not been any change of Decision for Allah-azwj greater than the change of Decision for Him-azwj regarding my-asws son Ismail.”[10]
أَبُو كَهْمَسٍ فِي حَدِيثِهِ حَضَرْتُ مَوْتَ إِسْمَاعِيلَ وَ أَبُو عَبْدِ اللَّهِ ع جَالِسٌ عِنْدَهُ ثُمَّ قَالَ بَعْدَ كَلَامٍ كُتِبَ عَلَى حَاشِيَةِ الْكَفَنِ
إِسْمَاعِيلُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
Abu Kahmas in his Hadeeth,
Death presented to Ismail, and Abu Abdullah-asws was seated in his presence. Then he-asws said after a speech: “Write upon an edge of the shroud: ‘Ismail testifies that there is no god except Allah-azwj.’”[11]
Imam Sadiq-asws encouraged his-asws companions to perform Hajj on behalf of deceased Ismail
وَ كَانَ الصَّادِقُ ع أَخْبَرَ بِهَذِهِ الْفِتْنَةِ بَعْدَهُ وَ أَظْهَرَ مَوْتَ إِسْمَاعِيلَ وَ غُسْلَهُ وَ تَجْهِيزَهُ وَ دَفْنَهُ وَ تَشَيَّعَ فِي جِنَازَتِهِ بِلَا حِذَاءٍ وَ أَمَرَ بِالْحَجِّ عَنْهُ بَعْدَ وَفَاتِهِ
“And Al-Sadiq-asws informed of this Fitna (to occur) after him-asws, and revealed the death of Ismail, and his washing, and his preparation, and his burial, and he-asws escorted in his funeral without shoes, and he-asws instructed with (performance of) the Hajj on his behalf after his death.”[12]
Imam Sadiq-asws showed the deceased Ismial to his-asws companions
زُرَارَةُ بْنُ أَعْيَنَ قَالَ: دَعَا الصَّادِقُ ع دَاوُدَ بْنَ كَثِيرٍ الرَّقِّيَّ وَ حُمْرَانَ بْنَ أَعْيَنَ وَ أَبَا بَصِيرٍ وَ دَخَلَ عَلَيْهِ الْمُفَضَّلُ بْنُ عُمَرَ وَ أَتَى بِجَمَاعَةٍ حَتَّى صَارُوا ثَلَاثِينَ رَجُلًا فَقَالَ يَا دَاوُدُ اكْشِفْ عَنْ وَجْهِ إِسْمَاعِيلَ فَكَشَفَ عَنْ وَجْهِهِ فَقَالَ تَأَمَّلْهُ يَا دَاوُدُ فَانْظُرْهُ أَ حَيٌّ هُوَ أَمْ مَيِّتٌ فَقَالَ بَلْ هُوَ مَيِّتٌ
Zurara Bin Ayn who said,
Al-Sadiq-asws called Dawood Bin Kaseer, and Humran Bin Ayn, and Abu Baseer, and Al-Mufazzal Bin Umar entered to see him-asws, and he came with a group until they became thirty (30) men. He-asws said: “O Dawood! Uncover from the face of (the deceased) Ismail!” So, he uncovered his face. He-asws said: “Consider him, O Dawood, and look at him, is he alive or is he dead?” He replied, “But, he is dead.”
فَجَعَلَ يَعْرِضُهُ عَلَى رَجُلٍ رَجُلٍ حَتَّى أَتَى عَلَى آخِرِهِمْ فَقَالَ ع اللَّهُمَّ اشْهَدْ
He-asws went on displaying him to man after man until he-asws came to their last one. He-asws said: “O Allah-azwj! Be Witness.”
ثُمَّ أَمَرَ بِغُسْلِهِ وَ تَجْهِيزِهِ ثُمَّ قَالَ يَا مُفَضَّلُ احْسِرْ عَنْ وَجْهِهِ فَحَسَرَ عَنْ وَجْهِهِ فَقَالَ حَيٌّ هُوَ أَمْ مَيِّتٌ انْظُرُوهُ أَجْمَعُكُمْ فَقَالَ بَلْ هُوَ يَا سَيِّدَنَا مَيِّتٌ فَقَالَ شَهِدْتُمْ بِذَلِكَ وَ تَحَقَّقْتُمُوهُ قَالُوا نَعَمْ وَ قَدْ تَعَجَّبُوا مِنْ فِعْلِهِ فَقَالَ اللَّهُمَّ اشْهَدْ عَلَيْهِمْ
Then he-asws instructed with washing him and preparing him. Then he-asws said: “O Mufazzal! Uncover from his face!” He uncovered from his face. The Imam-asws said: “Is he alive or dead? Look at him, all of you!” He said, “But, he is dead, O our Chief!” He-asws said: “Do you testify with that and have verified it?” They said, “Yes!” And they were surprised from his-asws deed. He-asws said: “O Allah-azwj! Be Witness upon them.”
ثُمَّ حُمِلَ إِلَى قَبْرِهِ فَلَمَّا وُضِعَ فِي لَحْدِهِ قَالَ يَا مُفَضَّلُ اكْشِفْ عَنْ وَجْهِهِ فَكَشَفَ فَقَالَ لِلْجَمَاعَةِ انْظُرُوا أَ حَيٌّ هُوَ أَمْ مَيِّتٌ فَقَالُوا بَلَى مَيِّتٌ يَا وَلِيَّ اللَّهِ فَقَالَ اللَّهُمَّ اشْهَدْ فَإِنَّهُ سَيَرْتَابُ الْمُبْطِلُونَ يُرِيدُونَ إِطْفَاءَ نُورِ اللَّهِ
Then he was carried to his grave. When he was placed in his sepulchre, the Imam-asws said: “O Mufazzal! Uncover from his face!” He uncovered. He-asws said to the gathering: “Look! Is he alive or dead?” They said, “But, he is dead, O friend of Allah-azwj!” He-asws said; “O Allah-azwj! Be Witness, for they will soon be suspicious, nullifying, intending to extinguish the Noor of Allah-azwj!”
ثُمَّ أَوْمَأَ إِلَى مُوسَى ع وَ قَالَ- وَ اللَّهُ مُتِمُّ نُورِهِ وَ لَوْ كَرِهَ الْكافِرُونَ ثُمَّ حَثَوْا عَلَيْهِ التُّرَابَ ثُمَّ أَعَادَ عَلَيْنَا الْقَوْلَ فَقَالَ الْمَيِّتُ الْمُكَفَّنُ الْمُحَنَّطُ الْمَدْفُونُ فِي هَذَا اللَّحْدِ مَنْ هُوَ قُلْنَا إِسْمَاعِيلُ وَلَدُكَ
Then he-asws gestured to Musa-asws and said: “’and Allah will Complete His Light, and even if the Kafirs abhor it [61:8].’” Then they poured the soil upon him. Then he-asws repeated the words to us. He (Al-Mufazzal) said: “The deceased, the enshrouded, the embalmed, the buried in this sepulchre is one whom we say ‘Ismail’, your-asws son.”
فَقَالَ اللَّهُمَّ اشْهَدْ ثُمَّ أَخَذَ بِيَدِ مُوسَى فَقَالَ هُوَ حَقٌّ وَ الْحَقُّ مَعَهُ وَ مِنْهُ إِلَى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْها.
He-asws said: “O Allah-azwj! Be Witness.” Then he-asws held a hand of Musa-asws and said: “He-asws is truth and the truth is with him-asws, and from him-asws, until Allah-azwj Causes the earth to be inherited and the ones upon it.”[13]
Imam Jafar-asws’s reactions upon receiving the news of the death of Ismail:
عيون أخبار الرضا عليه السلام الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ عَنْ آبَائِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: نُعِيَ إِلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع ابْنُهُ إِسْمَاعِيلُ بْنُ جَعْفَرٍ وَ هُوَ أَكْبَرُ أَوْلَادِهِ وَ هُوَ يُرِيدُ أَنْ يَأْكُلَ وَ قَدِ اجْتَمَعَ نُدَمَاؤُهُ فَتَبَسَّمَ ثُمَّ دَعَا بِطَعَامِهِ وَ قَعَدَ مَعَ نُدَمَائِهِ وَ جَعَلَ يَأْكُلُ أَحْسَنَ مِنْ أَكْلِهِ سَائِرَ الْأَيَّامِ وَ يَحُثُّ نُدَمَاءَهُ وَ يَضَعُ بَيْنَ أَيْدِيهِمْ وَ يَعْجَبُونَ مِنْهُ أَنْ لَا يَرَوْا لِلْحُزْنِ أَثَراً
(The book) ‘Uyoon Akhbar Al-Reza-asws) – Al Mufassir, from Ahmad Bin Al-Hassan Al-Husayni, from Abu Muhammad, from his forefathers,
Musa-asws Bin Ja’far-asws having said: The news of death was given to Al-Sadiq Ja’far-asws Bin Muhammad-asws, of his-asws son Ismail son of Ja’far-asws, and he was eldest of his-asws children. (The Imam-asws) wanted to eat, and his-asws regretting ones had gathered. He-asws smiled and called for his-asws meal and sat with his-asws regretting ones, and went on to eat, better than his-asws eating in the rest of his-asws days, and he-asws went on to urge his-asws regretting ones and place (the food) in front of them, and they were astounded from him-asws that they could not see any traces of grief.
فَلَمَّا فَرَغَ قَالُوا يَا ابْنَ رَسُولِ اللَّهِ لَقَدْ رَأَيْنَا عَجَباً أُصِبْتَ بِمِثْلِ هَذَا الِابْنِ وَ أَنْتَ كَمَا نَرَى
When he-asws was free, they said, “O son-asws of Rasool-Allah-saww! We have seen (something) strange. You-asws are afflicted by the like of this, with the son, and you-asws are like what we see?”
قَالَ وَ مَا لِي لَا أَكُونُ كَمَا تَرَوْنَ وَ قَدْ جَاءَنِي خَبَرُ أَصْدَقِ الصَّادِقِينَ أَنِّي مَيِّتٌ وَ إِيَّاكُمْ-
He-asws said; “And what is it to me-asws that I-asws should not be like what you are seeing, and news has come to me-asws from the most Truthful of the truthful ones that I-asws and you all would be dying?
إِنَّ قَوْماً عَرَفُوا الْمَوْتَ فَجَعَلُوهُ نُصْبَ أَعْيُنِهِمْ وَ لَمْ يُنْكِرُوا مَنْ تَخْطَفُهُ الْمَوْتُ مِنْهُمْ- وَ سَلَّمُوا لِأَمْرِ خَالِقِهِمْ عَزَّ وَ جَلَ.
“(Those) who recognise the death, they make it to be installed in their eyes, and they do not dislike the one from them whom the death takes away, and they submit to the Command of their Creator Mighty and Majestic.”[14]
6th Imam-asws reveals who will be the next Imam:
الإختصاص ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ فَضَالَةَ عَنْ مِسْمَعٍ كِرْدِينٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلْتُ عَلَيْهِ وَ عِنْدَهُ إِسْمَاعِيلُ قَالَ وَ نَحْنُ إِذْ ذَاكَ نَأْتَمُّ بِهِ بَعْدَ أَبِيهِ
(The books) ‘Al Ikhtisaas’, (and) ‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Abu Abdullah al Barqy, from Fazalat, from Misma’a Kirdeyn, from Abu Abdullah-asws:
“I (the narrator) entered to see him-asws (Abu Abdullah-asws) and in his-asws presence was Ismail, and whenever it was that, we used to follow him after his-asws father.”
فَذَكَرَ فِي حَدِيثٍ طَوِيلٍ أَنَّهُ سَمِعَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع خِلَافَ مَا ظَنَّ فِيهِ قَالَ فَأَتَيْتُ رَجُلَيْنِ مِنْ أَهْلِ الْكُوفَةِ كَانَا يَقُولَانِ بِهِ فَأَخْبَرْتُهُمَا فَقَالَ وَاحِدٌ مِنْهُمَا سَمِعْتُ وَ أَطَعْتُ وَ رَضِيتُ وَ سَلَّمْتُ وَ قَالَ الْآخَرُ وَ أَهْوَى بِيَدِهِ إِلَى جَيْبِهِ فَشَقَّهُ ثُمَّ قَالَ لَا وَ اللَّهِ لَا سَمِعْتُ وَ لَا أَطَعْتُ وَ لَا رَضِيتُ حَتَّى أَسْمَعَهُ مِنْهُ
He (the narrator) mentioned in a lengthy Hadeeth: “I came to two men from the people of Al-Kufa who were saying with it and informed them. One of them said, ‘I hear and I obey, and am pleased and submit.’ And the other on– and he gestured by his hand towards his pocket and tore it – then said, ‘No, by Allah-azwj! I will not listen, nor obey, nor am pleased until I hear it from him-asws (directly).’
ثُمَّ قَالَ خَرَجَ مُتَوَجِّهاً إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ وَ تَبِعْتُهُ فَلَمَّا كُنَّا بِالْبَابِ فَاسْتَأْذَنَّا فَأَذِنَ لِي فَدَخَلْتُ قَبْلَهُ ثُمَّ أَذِنَ لَهُ فَدَخَلَ فَلَمَّا دَخَلَ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا فُلَانُ أَ يُرِيدُ كُلُّ امْرِئٍ مِنْكُمْ أَنْ يُؤْتى صُحُفاً مُنَشَّرَةً إِنَّ الَّذِي أَخْبَرَكَ بِهِ فُلَانٌ الْحَقُّ
“Then he went out heading to Abu Abdullah-asws, and I followed him. When we were at the door, we sought permission. He-asws permitted for me and I entered before he did. Then he‑asws permitted for him, so he entered. When he entered, Abu Abdullah-asws said to him: ‘O so and so! Does every person from you wants to be Given pages spread out [74:52]? That which I‑asws informed so and so with is the truth.’
قَالَ جُعِلْتُ فِدَاكَ إِنِّي أَشْتَهِي أَنْ أَسْمَعَهُ مِنْكَ قَالَ إِنَّ فُلَاناً إِمَامُكَ وَ صَاحِبُكَ مِنْ بَعْدِي يَعْنِي أَبَا الْحَسَنِ ع فَلَا يَدَّعِيهَا فِيمَا بَيْنِي وَ بَيْنَهُ إِلَّا كَاذِبٌ مُفْتَرٍ
“He said, ‘May I be sacrificed for you-asws! I desired to hear it from you-asws (directly).’ He-asws said: ‘So and so is your Imam-asws and your Master-asws from after me-asws – meaning Abu Al-Hassan-asws. Nobody (else) would claim it between me-asws and him-asws except a liar.’
فَالْتَفَتَ إِلَيَّ الْكُوفِيُّ وَ كَانَ يُحْسِنُ كَلَامَ النَّبَطِيَّةِ وَ كَانَ صَاحِبَ قَبَالاتٍ فَقَالَ لِي درفه فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ درفه بِالنَّبَطِيَّةِ خُذْهَا أَجَلْ فَخُذْهَا فَخَرَجْنَا مِنْ عِنْدِهِ.
“Al-Kufy turned to me, and he was good in the Nabatean speech, and he was a chief of the tribes. He said to me, ‘Darfah’ (in Nabatean). Abu Abdullah-asws said: ‘In the Nabatean (language) ‘Darfah’ (means) ‘Take it.’ Yes, so take it.’ We went out from his-asws presence.”[15]
Finally, as Muslims refused to obey Rasool Allah-saww regarding Imam Ali-asws, so similarly, some Shias refused to listen to the 6th Imam-asws regarding the death of Ismail Ibn Jafar-asws and the succession of Musa-asws Ibn Sadiq-asws as the 7th Imam. In addition, all Imams, in particular from Imam Musa-asws to the 11th Imam, showed their knowledge, miracles, numerous debates against scholers of various religions in the courts of Abbasid caliphs as well as in public – even performing perfect skills of archery upon demand of a caliph. Sadly, all of them-asws were deviously poinsoned, by the Abbasid rulers upon becoming afarid of their-asws popularity due to their charismatic personalities and Divine Virtues.
Bohra scholar allegation: 3
“There is a famous Hadees of the Holy Prophet Hazrat Mohammed (S.A.W.W) about Hazrat Imam Mehdi (A.S.) that ‘his name is my name and his father’s name is my father’s name.’ It clearly guides that the last Imam, Hazrat Maulana Mehdi (A.S.)’s name would be the Prophet’s name and his father’s name would be the Prophet’s father’s name. So, it is as clear as crystal that Hazrat Mehdi (A.S.)’s name would be Mohammed Bin Abdullah (A.S.)
“However it is quite strange that the 12th Imam of Ithna Asharee Firqa, who is being waited for as the Mehdi, is Janabe Mohammed Bin Hasan Askari.”
Defence of 12 Imami Shias against allegation: 3
There is no such Hadith in 12 Imami Ahadith books which says, “his father’s name is my father’s name,” – the Hadith is as below (we reproduce this Hadith from Hadith number 3, in the first reply):
اسمه كاسمي وطينته كطينتي
“His-asws name is like my-saww name and his-asws clay (Teenat) is like my-saww Teenat.”[16]
Bohra scholar allegation: 4
In this allegation, it is basically said (see Appendix I) that Allah-azwj does not change His Decision, quoting the Holy Quran:
فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا ۖ وَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا {4335:}
“You will never find a replacement in the Sunnah of Allah, and you will never find an alteration in the Sunnah of Allah [35:43]”
Defence of 12 Imami Shias against allegation: 4
Badā’ – Moving Forward or delaying
Allah-azwj is Wise and Does whatever He-azwj Likes – without being unjust. Here, we review the concept of ‘Badā’’ in the light of Holy Verses of Quran and Ahadith of Masomeen-asws.
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْكِتَابِ {39}
“Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]”
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ اللَّهِ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ
Mohammed Bin Ismail, from Al Fazl Bin Shazaqn, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,
I heard Abu Ja’far-asws saying: “The Knowledge is of (two types of) knowledge – A Knowledge Treasured with Allah-azwj, not having Notified to anyone from His-azwj creatures, and a Knowledge He-azwj Taught His-azwj Angels, and His-azwj Rasools-as.
فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ سَيَكُونُ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ .
“So, as for what He-azwj Taught His-azwj Angels and His-azwj Rasools-as, so it is going to happen. Neither did He-azwj Lie Himself-azwj, nor did His-azwj Angels, nor did His-azwj Rasools-as.
“And the Knowledge which is Treasured with Him-azwj, He-azwj Brings forwards from it whatever He-azwj so Desires to, and Delays from it whatever He-azwj so Desires to, and He-azwj Affirms whatever He-azwj so Desires to.”[17]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَ خِصَالٍ الْإِقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ .
Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Mohammed Bin Muslim,
Abu Abdullah-asws has said: “Allah-azwj did not Send a Prophet-as until He-azwj Took three characteristics to be upon him-as – The acknowledgement to Him-azwj of His-azwj Lordship, and Keeping away from the idols, and that Allah-azwj Brings forwards whatever He-azwj so Desires to, and Delays whatever He-azwj so Desires to.”[18]
Hence, the concept of Badā’, which is moving forward or delaying matters as per change of decision (Badā’) by Allah-azwj. It is important to understand that Allah-azwj never breaks promises (see Appendix II) but applies Badā’.
But why would Allah-azwj Apply Badā’? Its basic purpose is to test the state of the hearts of people – so that believers are separated from non-believers.
When 10 Days were added during the Time of Prophet Musa-as
وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً ۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ {142}
“And We Appointed thirty nights for Musa and Completed it with ten (more), so the complete time with his Lord was of forty nights. And Musa said to his brother Haroun: ‘Be my Caliph among my people and be righteous, and do not follow the way of the mischief makers. [7:142]’”
There was a trial for the followers of Prophet Musa-as, whether they will remain patient or disbelieve! So, most of them disbelieved; see for example, the following Hadith:
عن الفضيل بن يسار، عن أبي جعفر (عليه السلام)، قال: «إن موسى لما خرج وافدا إلى ربه واعدهم ثلاثين يوما، فلما زاد الله على الثلاثين عشرا قال قومه: أخلفنا موسى. فصنعوا ما صنعوا».
From Al Fazeyl Bin Yasaar, from,
Abu Ja’far-asws having said: “Musa-as, when he-as went out to his-as Lord-azwj, promised them (his people) thirty days. So when Allah-azwj Increased thirty by ten, his-as people said, ‘Musa-as has left us behind (abandoned us)!’ So they made what they made.”[19]
Allah-azwj’s Wisdom behind the change in the length of appointment was only known afterwards, meanwhile the people took to disbelief:
وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ {51}
“And when We Promised Musa forty nights, then you took the calf from after it and you were unjust. [2:51]”
The change, from thirty nights to forty nights, does not reflect a change in Allah-azwj‘s Knowledge, but rather a change in the knowledge that Moses possessed. See, for example a Hadith:
قَالَ الْإِمَامُ ع: كَانَ مُوسَى بْنُ عِمْرَانَ ع يَقُولُ لِبَنِي إِسْرَائِيلَ: إِذَا فَرَّجَ اللَّهُ عَنْكُمْ وَ أَهْلَكَ أَعْدَاءَكُمْ- آتِيكُمْ بِكِتَابٍ مِنْ رَبِّكُمْ، يَشْتَمِلُ عَلَى أَوَامِرِهِ وَ نَوَاهِيهِ وَ مَوَاعِظِهِ وَ عِبَرِهِ وَ أَمْثَالِهِ.
The Imam (Hassan Al-Askari-asws) said: “It was so that Musa-as Bin Imran-as was saying to the Children of Israel: ‘When Allah-azwj has Relieved you and Destroyed your enemies, I-as shall come to you with a Book from your Lord-azwj including His-azwj Commands and His-azwj Prohibition, and His-azwj Exhortations, and His-azwj Lessons, and His-azwj Examples.’
فَلَمَّا فَرَّجَ اللَّهُ تَعَالَى عَنْهُمْ، أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَأْتِيَ لِلْمِيعَادِ، وَ يَصُومَ ثَلَاثِينَ يَوْماً عِنْدَ أَصْلِ الْجَبَلِ، وَ ظَنَّ مُوسَى أَنَّهُ بَعْدَ ذَلِكَ يُعْطِيهِ الْكِتَابَ.
“So when Allah-azwj had relieved from them, Allah-azwj Mighty and Majestic Commanded him-as that he-as should come to the appointed (time and place), and he-as should Fast for thirty days at the base of the mountain, and Musa-as thought that after that, He-azwj would Give him‑as the Book.
فَصَامَ مُوسَى ثَلَاثِينَ يَوْماً [عِنْدَ أَصْلِ الْجَبَلِ] فَلَمَّا كَانَ فِي آخِرِ الْأَيَّامِ اسْتَاكَ قَبْلَ الْفِطْرِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ [إِلَيْهِ] يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ خُلُوفَ فَمِ الصَّائِمِ أَطْيَبُ عِنْدِي مِنْ رِيحِ الْمِسْكِ صُمْ عَشْراً أُخَرَ وَ لَا تَسْتَكْ عِنْدَ الْإِفْطَارِ. فَفَعَلَ ذَلِكَ مُوسَى ع
“So Musa-as Fasted for thirty days, at the base of the mountain. So, when it was during the last of the days, he-as brushed his-as teeth before the breaking of the Fast. So Allah-azwj Mighty and Majestic Revealed unto him-as: ‘O Musa-as! But, do you-as not know that the breath of the mouth of a fasting one is more aromatic in My-azwj Presence than the smell of musk? Fast for another ten days, and do not brush your-as teeth during the breaking of the Fast.’ So, Musa-as did that.
وَ كَانَ وَعَدَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعْطِيَهُ الْكِتَابَ بَعْدَ أَرْبَعِينَ لَيْلَةً، فَأَعْطَاهُ إِيَّاهُ. فَجَاءَ السَّامِرِيُّ فَشَبَّهَ عَلَى مُسْتَضْعَفِي بَنِي إِسْرَائِيلَ
“And Allah-azwj Mighty and Majestic has Promised that He-azwj would Give him-as the Book after forty nights, so He-azwj Gave it to him-as.” (an extract).[20]
During the life of Rasool Allah-saww
The Muslims initially faced Jerusalem during their prayers, up until 17 months after the Hijra. Thereafter, Rasool Allah-saww was commanded to change the direction of prayers (Qiblah) towards the Ka‘bah (in Makka). The wisdom behind the change was also mentioned in the Quran:
سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {142}
“The fools among the people will be saying: ‘What has turned them away from their Qiblah which they were upon?’ Say: ‘For Allah is the East and the West; He Guides the one He so Desires to, to the Straight Path. [2:142]’”
وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَىٰ عَقِبَيْهِ …{143}
“And We did not Make the Qiblah which you were upon except for Us to Know who follows the Rasool from the one turns upon his heels (from Eman). [2:143]”
The change once again reflects only a difference in the knowledge of Human beings.
Badā’ with respect to Imāmate
Here, the Eman of the followers of the Ahl Al-Bayt-asws was tested by the death of Ismail Ibn Jafar-asws (the elder son of 6th Imam).
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ ( عليه السلام ) بَعْدَ مَا مَضَى ابْنُهُ أَبُو جَعْفَرٍ وَ إِنِّي لَأُفَكِّرُ فِي نَفْسِي أُرِيدُ أَنْ أَقُولَ كَأَنَّهُمَا أَعْنِي أَبَا جَعْفَرٍ وَ أَبَا مُحَمَّدٍ فِي هَذَا الْوَقْتِ كَأَبِي الْحَسَنِ مُوسَى وَ إِسْمَاعِيلَ ابْنَيْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) وَ إِنَّ قِصَّتَهُمَا كَقِصَّتِهِمَا إِذْ كَانَ أَبُو مُحَمَّدٍ الْمُرْجَى بَعْدَ أَبِي جَعْفَرٍ ( عليه السلام )
Ali Bin Mohammed, from Is’haq Bin Mohammed, from Abu Hashim Al Ja’fary who said,
The narrator says: “I was in the presence of Abu Al-Hassan-asws (the 10th Imam) after the passing away of his-asws son Abu Ja’far (Al-Syed Mohammed)[21], and I was thinking within myself intending that I should be saying, ‘It is as if these two, meaning Abu Ja’far and Abu Muhammad-asws (11th Imam), at this time, are like Abu Al-Hassan Musa-asws (7th Imam) and Ismail, the two sons of Ja’far-asws Bin Muhammad-asws and that both their stories are like both their stories, whether it would be Abu Muhammad-asws as the appointee after Abu Ja’far-asws.’
فَأَقْبَلَ عَلَيَّ أَبُو الْحَسَنِ قَبْلَ أَنْ أَنْطِقَ فَقَالَ نَعَمْ يَا أَبَا هَاشِمٍ بَدَا لِلَّهِ فِي أَبِي مُحَمَّدٍ بَعْدَ أَبِي جَعْفَرٍ ( عليه السلام ) مَا لَمْ يَكُنْ يُعْرَفُ لَهُ كَمَا بَدَا لَهُ فِي مُوسَى بَعْدَ مُضِيِّ إِسْمَاعِيلَ مَا كَشَفَ بِهِ عَنْ حَالِهِ وَ هُوَ كَمَا حَدَّثَتْكَ نَفْسُكَ وَ إِنْ كَرِهَ الْمُبْطِلُونَ وَ أَبُو مُحَمَّدٍ ابْنِي الْخَلَفُ مِنْ بَعْدِي عِنْدَهُ عِلْمُ مَا يُحْتَاجُ إِلَيْهِ وَ مَعَهُ آلَةُ الْإِمَامَةِ
“So Abu Al-Hassan-asws turned towards me before I could speak, and he-asws said: ‘Yes, O Abu Hashim! There is a Change in Allah-azwj’s Decision regarding Abu Mohammed being after Abu Ja’far-asws what did not happen to be a recognition for him, just as there was a Change in Allah-azwj’s Decision for Him-azwj regarding Musa-as after the passing away of Ismail, what was uncovered with it from his state, and it is just as you narrated to yourself, and even though the falsifiers may dislike it. And it would be Abu Muhammad-asws, my-asws son-asws, as the Caliph after me-asws. With him-asws is the knowledge of whatever is needed to, and with him-asws are the Signs of the Imamate.’”[22]
Here, in the above Hadith, the Badā’ seems to be in recall of the elder sons of the 6th and 10th Imam-asws, however, the Ismailis[23] did not agree with it and insisted that Ismail-as was their 6th Imam (as they don’t count Imam Hassan-asws as a permanent Imam). We have compiled separate replies on their beliefs, see below:
https://hubeali.com/articles/Ismailis_Allegations_against_12ImamiShias_OurReply.pdf
https://hubeali.com/articles/Ismailis_Allegations_against_12ImamiShias_OurReply-II.pdf
Further Ahadith on Badā’ from Al-Kafi, are presented in Appendix III.
Appendix I: The original text of the Allegation of a Bohra Scholar
MARIA BAHEN
Assalamo Alaikoom
Tell those BOHRAS who have crossed to ITHANA ASHAREE FIRQA the following 2 HADEES from the BOOK OF ITHNA ASHAREES
“Assafee”
(1) AL HASSNO (A.S.) WAL HUSENO ( A.S.) SAYYEDA SHABABE AHLIL JANNA WA ABUHOMA AFZALO MIN HUMA
Translation
HAZRAT IMAM HASSAN (A.S.) And HAZRAT IMAM HUSEN (A.S.) are the chief of all youths in paradise and their father (Hazrat ALI MAULAE KAENAT A.S. is BETTER than both of them
So ITHNA ASHAREE FIRQA can not include HAZRAT ALI A.S. IN LIST OF 12 IMAM
Hazrat ALI A.S. are better than both IMAM A .S. because Hazrat Ali a.s. Is WASI ( vicegerent)
Of HUZUR Hazrat MOHAMMED SAWWW and foundation of IMAMAT.
So His (a.s.) position is better than that OF IMAM ( A S.)
In ither words HAZRAT ALI A .S. is MANGING DIRECTOR and AAP S.A. Can not be included in list of other IMAM A .S.
His position can not be be lowered to complete 12 IMAMS .
Therefore if we exclude
Hazrat ALI A .S From the list of 12 IMAMS, the total is only 11 IMAMS
(2) THE OTHET HADEES OF HUZUR HAZRAT MOHAMMED SAWWW says as under ( it is narrated
In ITHNA ASHAREE book AS SAFEE
“ LA IMAMATA LIL
AKHAWAIN BADA HASSAN ( a.s. )WAL
HUSEN ( a.s.)
Translation
There is no IMAMAT among 2 brothers. After Hazrat IMAM
HASSAN ( a.s.) and Hazrat IMAM
HUSEN ( A.S.) So IMAMAT can never go from Hazrat MAULANA ISMAIL ( A S) to j Janab no MUSA KAZIM
AND kitab AS SAFEE confirms that HAZRAT IMAM JAFARUS SADIQ ( A.S.) Has declared HAZRAT ISMAIL ( A.S) as next IMAM and his successor after him
And Hazrat IMAM ISMAIL ( A.S.) And JANAB MUSAKAZIM were step brothers
(3) There is a famous HADEES of HUZUR THE HOLY PROPHET HAZRAT MOHAMMED SAWWW abou Hazrat IMAM MEHDEE (A S) that his name is my name and his father’s name is my father’s name
It clearly guides that
The last IMAM Hazrat MAULANA MHDEE A.S.
name would be my name and his father’s name would be my father’s name
So it is as clear as crystal that HAZRAT MEHDEE(A.S.) name would be MOHAMMED BIN ABDULLAH A.S.
However it is the quite strange that 12th IMAM of ITHNA ASHAREE FIRQA Who is being waited as LAST MEHDEE is JANAB MOHAMMED BIN HASSAN ASKAREE
Even ALLAMA MAJLISI who is a great scholar of ITHNA ASHSREE FIRQA accepts and confirms in his BOOK MAJMAUL BAHRAIN that HAZRAT IMAM
JAFARUS SADIQ (A.S) had declared through the instrument of NUS (NUS means “an explicit and decisive dictum ) Hazrat MAULANA ISMAIL ( a .s) as Next IMAM(a.s) after him
However MAJLISI has alleged ( quite wrongly only to prove his faith in IMAMAT of JANAB MUSA KAZIM) that Hazrat IMAM MAULANA ISMAIL ( a .s) once upon acted against Islamic sharia ( I can not even write here in words allegation of MAJLISI. ASTAGHFERULLAH)
Therefore Hazrat IMAM JAFARUS SADIQ ( a s) changed NUS from HAZRAT MAULANA IMAM ISMAIL
( a s) to JANAB MUSA KAZIM
The above argument is totally ridiculous and false and shameful. As it it contradicts the HOLY AAYATof Holy Quran
اِنَّمَا يُرِيْدُ اللّٰهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ اَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيْرًا ۚ
Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.
So it is a great sin which would never be forgiven if this type of allegation is levelled or EVEN thought against AHLUL BAIT ( a.s.).
And it also generates doubt about the purity and Imamat of HAZRAT IMAM JAFARUS SADIQ ( a.s) since he has committed blunder In declaring a person who has acted against sharia and HAZRAT IMAM JAFARUS SADIQ ( a.s) had to change his decision
(ASTAGFERULLAH 1000 times per second from this type of absurd ideas and statement)
Please note that IMAM of THE TIME is BORN from the PIOUS backbone of his respected HOLY father who is also IMAM and pious womb of his HOLYmother and his HOLY father has to declare him in general public through the instrument of NUS as his successor and next IMAM after him and thus chain of IMAMAT will continue from the HOLY FATHER to HOLY SON till the day of QIYAMAT and it would never ever change
Therefore CHAIN OF IMAMAT was transferred from HAZRAT MAULANA IMAM ISMAIL TO his HOLY son HAZRAT IMAM MOHANMED ( a.s.) IBNE HAZRAT MAULANA ISMAIL(a.s.) and this would continue till the day of QIYAMAT and would never ever change and those who think any other way have lost SIRATAL MUSTAQEEM as Allah swt says holy
Quran
فَلَنْ تَجِدَ لِسُنَّتِ اللّٰهِ تَبْدِيْلًا❗
ۚ وَلَنْ تَجِدَ لِسُنَّتِ اللّٰهِ تَحْوِيْلًا(34)
any alteration in the course of Allah; and you shall not find any change in the course of Allah.
Appendix II: Keeping the promises
إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ {111}
Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, being a binding Promise upon Him in the Torah, and the Evangel and the Quran; and who would be more loyal with his promise than Allah? Therefore receive glad tidings with your sale, which you have sold for, and that, it is the mighty achievement [9:111]
خَالِدِينَ فِيهَا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {9}
Abiding eternally therein, being a True Promise of Allah, and He is the Mighty, the Wise [31:9]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عِدَةُ الْمُؤْمِنِ أَخَاهُ نَذْرٌ لَا كَفَّارَةَ لَهُ فَمَنْ أَخْلَفَ فَبِخُلْفِ اللَّهِ بَدَأَ وَ لِمَقْتِهِ تَعَرَّضَ وَ ذَلِكَ قَوْلُهُ يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘A promise of the Momin to his brother is a vow with no expiation for it. So the one who breaks, so he has opposed Allah-azwj Initiating to His-azwj Detestation he has been exposed, and these are His-azwj Words [61:2] O you who believe! Why do you say that which you do not do? [61:3] It is most Hateful to Allah that you should say that which you do not do’.[24]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَفِ إِذَا وَعَدَ .
Ali, from his father, from Ibn Abu Umeyr, from Shuayb Al Aqarquqy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who was a believer in Allah-azwj and the Last Day, so let him fulfil when he promises’.[25]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُهُ يَقُولُ وَ نَاسٌ يَسْأَلُونَهُ يَقُولُونَ الْأَرْزَاقُ تُقَسَّمُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ قَالَ فَقَالَ لَا وَ اللَّهِ مَا ذَاكَ إِلَّا فِي لَيْلَةِ تِسْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ فَإِنَّ فِي لَيْلَةِ تِسْعَ عَشْرَةَ يَلْتَقِي الْجَمْعَانِ وَ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ وَ فِي لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ يُمْضَى مَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ وَ هِيَ لَيْلَةُ الْقَدْرِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ خَيْرٌ مِنْ أَلْفِ شَهْرٍ
Mohammed Bin Yahya, from Mohammed Bin Ahmad, from Mohammed Bin Isa, from Abu Abdullah Al Momin, from Is’haq Bin Ammar who said,
‘I heard him-asws saying, and the people were saying that the livelihoods are distributed during the night of the middle of Shaban, so he-asws said: ‘No, by Allah-azwj! That is not except during the night of the 19th of a Month of Ramazan, and 21st, and 23rd. So, during the night of the 19th the two parties meet; and during the night of the 21st, every wise affair is Made to be distinct; and during the night of the 23rd whatever Allah-azwj has Intended, gets accomplished, and it is the Night of Pre-destination of which Allah-azwj Mighty and Majestic has Said it is better than a thousand months’.
قَالَ قُلْتُ مَا مَعْنَى قَوْلِهِ يَلْتَقِي الْجَمْعَانِ قَالَ يَجْمَعُ اللَّهُ فِيهَا مَا أَرَادَ مِنْ تَقْدِيمِهِ وَ تَأْخِيرِهِ وَ إِرَادَتِهِ وَ قَضَائِهِ
He (the narrator) said, ‘I said, ‘What is the Meaning of His-azwj Worlds [8:41] the day on which the two parties meet?’ He-asws said: ‘Allah-azwj Gathers therein whatever He-azwj so Intends from its Bringing forward, and its Delaying, and His-azwj intention, and His-azwj Judgement’.
قَالَ قُلْتُ فَمَا مَعْنَى يُمْضِيهِ فِي ثَلَاثٍ وَ عِشْرِينَ قَالَ إِنَّهُ يَفْرُقُهُ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ يَكُونُ لَهُ فِيهِ الْبَدَاءُ فَإِذَا كَانَتْ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ أَمْضَاهُ فَيَكُونُ مِنَ الْمَحْتُومِ الَّذِي لَا يَبْدُو لَهُ فِيهِ تَبَارَكَ وَ تَعَالَى .
He (the narrator) said, ‘I said, ‘So what is the meaning of ‘It gets accomplished during the 23rd?’ He-asws said: ‘It is Made to be distinct during the night of the 21st, and there happens to be the Change with regards to it. So when it is the night of the 23rd, it gets accomplished, so it happens to be from the inevitable, there be no change for it from the Blessed and High’.[26]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ (عليه السلام) أَنَّهُمَا قَالَا إِنَّ النَّاسَ لَمَّا كَذَّبُوا بِرَسُولِ اللَّهِ (صلى الله عليه وآله) هَمَّ اللَّهُ تَبَارَكَ وَ تَعَالَى بِهَلَاكِ أَهْلِ الْأَرْضِ إِلَّا عَلِيّاً فَمَا سِوَاهُ بِقَوْلِهِ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ ثُمَّ بَدَا لَهُ فَرَحِمَ الْمُؤْمِنِينَ ثُمَّ قَالَ لِنَبِيِّهِ (صلى الله عليه وآله) وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ.
And by this chain, from Abaan, from Abu Baseer, who has said:
Abu Ja’far-asws and Abu Abdullah-asws, that the two of them-asws said: ‘When the people belied the Rasool-saww Allah-azwj, Allah-azwj Blessed and High Decided to Destroy the people of the earth except for Ali-asws and no one else by His-azwj Statement: “[51:54] Then turn your back upon them for you are not to blame”. Then Changed it for them so He-azwj was Merciful to the Believers. Then He-azwj Said to His-azwj Prophet-saww: “[51:55] And continue to remind, for surely the reminder profits the believers”.[27]
Appendix III: Additional Ahadith on Badā’ (الْبَدَاءِ)
كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَدَا لِلَّهِ بَدَاءٌ أَعْظَمُ مِنْ بَدَاءٍ لَهُ فِي إِسْمَاعِيلَ ابْنِي
The book of Zayd Al Narsy – From Ubeyd Bin Zurara,
‘From Abu Abdullah-asws having said: ‘There has not been any change of Decision for Allah‑azwj greater than the change of Decision for Him-azwj regarding my-asws son Ismail’’.[28]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْءٍ مِثْلِ الْبَدَاءِ
Mohammed Bin Yahya, from Ahmad Bin Ahmad Mohammed Bin Isa, from Al Hajjal, from Abu Is’haq Sa’alba, from Zurara Bin Ayn,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj has not been worshipped by anything like The Changing of Allah-azwj’s Decision (الْبَدَاءِ).’
وَ فِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا عُظِّمَ اللَّهُ بِمِثْلِ الْبَدَاءِ
And in another report of Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws (having said): ‘Allah-azwj has not been revered with the likes of The Changing of Allah-azwj’s Decision (الْبَدَاءِ).’[29]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي هَذِهِ الْآيَةِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ قَالَ فَقَالَ وَ هَلْ يُمْحَى إِلَّا مَا كَانَ ثَابِتاً وَ هَلْ يُثْبَتُ إِلَّا مَا لَمْ يَكُنْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Bin Al Bakhtary and someone else,
Abu Abdullah-asws has said regarding this Verse [13:39] Allah Obliterates whatever He so Desires to and Establishes: ‘And does He-azwj Obliterate except what was (previously) Established, and does He-azwj Establish except what had not occurred?’[30]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ قَالَ هُمَا أَجَلَانِ أَجَلٌ مَحْتُومٌ وَ أَجَلٌ مَوْقُوفٌ
Mohammed Bin Yahya, from Ahmad Bin Mohammed, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Humran,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [6:2] then He Decreed a term; and there is a term Named with Him.’ He-asws said: ‘These are two terms – A Determined term and a suspended term.’[31]
وَ بِهَذَا الْإِسْنَادِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مِنَ الْأُمُورِ أُمُورٌ مَوْقُوفَةٌ عِنْدَ اللَّهِ يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهَا مَا يَشَاءُ
And, by this chain, from Hammad, from Rabie, from Al Fuzayl who said,
‘I heard Abu Ja’far-asws saying: ‘From the matters is a matter suspended in the Presence of Allah-azwj. He-azwj Brings forward from these whatever He-azwj so Desires to, and Delays from these whatever He-azwj so Desires to.’[32]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لَا يَعْلَمُهُ إِلَّا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ فَنَحْنُ نَعْلَمُهُ
A number of our companions, from Ahmad Bin Mohammed Bin Isa, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer, and Wuheyb Bin Hafs, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘For Allah-azwj there are two (types of) Knowledge – a Knowledge Concealed, Treasured, none know it except for Him-azwj. From that is the occurrence of the Changing of Allah-azwj’s Decision; and a Knowledge Taught to His‑azwj Angels and His-azwj Rasools-as, and His-azwj Prophets. So, we-asws know it.’[33]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَدَا لِلَّهِ فِي شَيْءٍ إِلَّا كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يَبْدُوَ لَهُ
Mohammed Bin Yahya, from Ahmad Bin Mohammed, from Al Husayn Bin Saeed, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj did not Change (His-azwj Decision) regarding anything except that it was always in His-azwj Knowledge before that He-azwj would be Changing it.’[34]
عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ الْجُهَنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَمْ يَبْدُ لَهُ مِنْ جَهْلٍ
From him, from Ahmad, from Al Hassan Bin Ali Bin Fazzal, from Dawood Bin Farqad, from Amro Bin Usman Al Juhny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj, (His-azwj Decision) does not change for Him-azwj due to ignorance.’[35]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَكُونُ الْيَوْمَ شَيْءٌ لَمْ يَكُنْ فِي عِلْمِ اللَّهِ بِالْأَمْسِ قَالَ لَا مَنْ قَالَ هَذَا فَأَخْزَاهُ اللَّهُ قُلْتُ أَ رَأَيْتَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ فِي عِلْمِ اللَّهِ قَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ
Ali Bin Ibrahim, from Mohammed Bin Isa, from Yunus, from Mansour Bin Hazim who said,
‘I asked Abu Abdullah-asws, ‘Would something happen today which did not happen to be in the Knowledge of Allah-azwj yesterday?’ He-asws said: ‘No. The one who says this, so Allah-azwj would Disgrace him.’ I said, ‘What is your-asws view of what has happened, and what is going to happen up to the Day of Judgment. Isn’t it in the Knowledge of Allah-azwj?’ He-asws said: ‘But, (even) before He-azwj Created the creatures.’[36]
عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ عَلِمَ النَّاسُ مَا فِي الْقَوْلِ بِالْبَدَاءِ مِنَ الْأَجْرِ مَا فَتَرُوا عَنِ الْكَلَامِ فِيهِ
Ali Bin Mohammed, from Yunus, from Malik Al Juhny who said,
‘I heard Abu Abdullah-asws saying: ‘If the people knew what Recompense would be in the speech with The Changing of Allah-azwj’s Decision (الْبَدَاءِ), they would not languish from the speaking with regards to it.’[37]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ أَخِي يَحْيَى عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لِلَّهِ بِخَمْسِ خِصَالٍ بِالْبَدَاءِ وَ الْمَشِيئَةِ وَ السُّجُودِ وَ الْعُبُودِيَّةِ وَ الطَّاعَةِ
A number of our companions, from Ahmad Bin Mohammed Bin Khalid, from one of our companions, from Mohammed Bin Amro Al Kufy, a brother of Yahya, from Murazim Bin Hakeym who said,
‘I heard Abu Abdullah-asws saying: ‘No Prophet-saww was Granted Prophet-hood at all until he‑as acknowledged to Allah-azwj with five characteristics – The Changing of Allah-azwj’s Decision (الْبَدَاءِ), and the Desire, and the Prostrations, and the servitude, and the obedience.’[38]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ جَهْمِ بْنِ أَبِي جَهْمَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخْبَرَ مُحَمَّداً ( صلى الله عليه وآله ) بِمَا كَانَ مُنْذُ كَانَتِ الدُّنْيَا وَ بِمَا يَكُونُ إِلَى انْقِضَاءِ الدُّنْيَا وَ أَخْبَرَهُ بِالْمَحْتُومِ مِنْ ذَلِكَ وَ اسْتَثْنَى عَلَيْهِ فِيمَا سِوَاهُ .And by this chain, from Ahmad Bin Mohammed, from Ja’far Bin Mohammed, from Yunus, from Jahm Bin Abu Jahma, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Informed Muhammad-saww with whatever had happened since the coming into being of the world, and with whatever was going to happen up to the expiry of the world, and Informed him-saww with the Ordained (matters) from that, and Excluded upon him-saww with regards to what was besides it.’[39]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لِلَّهِ بِالْبَدَاءِ
Ali Bin Ibrahim, from his father, from al Rayyan Bin Al Salt who said,
‘I heard Al-Reza-asws saying: ‘Allah-azwj did not Send a Prophet-as at all except with the Prohibition of the wine and that he-as acknowledges to Allah-azwj with the Changing of Allah‑azwj’s Decision (الْبَدَاءِ).’[40]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ سُئِلَ الْعَالِمُ ( عليه السلام ) كَيْفَ عِلْمُ اللَّهِ قَالَ عَلِمَ وَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ أَمْضَى فَأَمْضَى مَا قَضَى وَ قَضَى مَا قَدَّرَ وَ قَدَّرَ مَا أَرَادَ فَبِعِلْمِهِ كَانَتِ الْمَشِيئَةُ وَ بِمَشِيئَتِهِ كَانَتِ الْإِرَادَةُ وَ بِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَ بِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَ بِقَضَائِهِ كَانَ الْإِمْضَاءُ
Al Husayn Bin Mohammed, from Moalla Bin Mohammed who said,
The Knowledgeable one-asws was asked, ‘How does Allah-azwj Know?’ He-asws said: ‘He-azwj Knows, and Desires, and Intends, and Determines, and Ordains, and Accomplishes. So He-azwj Accomplishes what He-azwj Ordains, and Ordains what He-azwj Determines, and Determines what He-azwj Intends. So, in His-azwj Knowledge was the Desire, and in His-azwj Desire was the Intention, and in His-azwj Intention was the Pre-Determination, and in His-azwj Pre-determination was the Ordainment, and in His-azwj Ordainment was the Accomplishment.
وَ الْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيئَةِ وَ الْمَشِيئَةُ ثَانِيَةٌ وَ الْإِرَادَةُ ثَالِثَةٌ وَ التَّقْدِيرُ وَاقِعٌ عَلَى الْقَضَاءِ بِالْإِمْضَاءِ
‘And the Knowledge was precedent upon the Desire, and the Desire is second, and the Intention is third, and the Pre-determination occurs upon the Ordainment by the Accomplishment.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى الْبَدَاءُ فِيمَا عَلِمَ مَتَى شَاءَ وَ فِيمَا أَرَادَ لِتَقْدِيرِ الْأَشْيَاءِ فَإِذَا وَقَعَ الْقَضَاءُ بِالْإِمْضَاءِ فَلَا بَدَاءَ فَالْعِلْمُ فِي الْمَعْلُومِ قَبْلَ كَوْنِهِ وَ الْمَشِيئَةُ فِي الْمُنْشَإِ قَبْلَ عَيْنِهِ وَ الْإِرَادَةُ فِي الْمُرَادِ قَبْلَ قِيَامِهِ وَ التَّقْدِيرُ لِهَذِهِ الْمَعْلُومَاتِ قَبْلَ تَفْصِيلِهَا وَ تَوْصِيلِهَا عِيَاناً وَ وَقْتاً
‘Thus, for Allah-azwj Blessed and High is the Change of Allah-azwj’s Decision (الْبَدَاءُ) with regards to what He-azwj Knows when He-azwj Desires. Regarding what He-azwj Intends for the Pre-determination of the things, so there is no Change in the Decision. Thus, the knowledge regarding the known is before its coming into being, and the Desire regarding the desired is before its reality, and the Intention regarding the intended is before its establishment, and the Determination of these information is before it detail and it’s arriving into visibility and time.
وَ الْقَضَاءُ بِالْإِمْضَاءِ هُوَ الْمُبْرَمُ مِنَ الْمَفْعُولَاتِ ذَوَاتِ الْأَجْسَامِ الْمُدْرَكَاتِ بِالْحَوَاسِّ مِنْ ذَوِي لَوْنٍ وَ رِيحٍ وَ وَزْنٍ وَ كَيْلٍ وَ مَا دَبَّ وَ دَرَجَ مِنْ إِنْسٍ وَ جِنٍّ وَ طَيْرٍ وَ سِبَاعٍ وَ غَيْرِ ذَلِكَ مِمَّا يُدْرَكُ بِالْحَوَاسِّ
‘And the Ordainment is by the Accomplishment, the conclusion from the deeds with the embodiments which can be felt by the sensory perception from the ones with the colours, and smell, and weight, and measurement, and what creeps and crawls from the humans, and Jinn, and birds, and wild animals and other than that from what can be felt by the sensory perceptions.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى فِيهِ الْبَدَاءُ مِمَّا لَا عَيْنَ لَهُ فَإِذَا وَقَعَ الْعَيْنُ الْمَفْهُومُ الْمُدْرَكُ فَلَا بَدَاءَ وَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
‘So, for the Blessed and High there is the Change of Decision (الْبَدَاءُ) in it from what there is no physical reality to it. Therefore, when the physical reality occurs, the concept of the sensed, so there is no Change of Decision (الْبَدَاءُ), and Allah-azwj Does whatever He-azwj so Desires to.
فَبِالْعِلْمِ عَلِمَ الْأَشْيَاءَ قَبْلَ كَوْنِهَا وَ بِالْمَشِيئَةِ عَرَّفَ صِفَاتِهَا وَ حُدُودَهَا وَ أَنْشَأَهَا قَبْلَ إِظْهَارِهَا وَ بِالْإِرَادَةِ مَيَّزَ أَنْفُسَهَا فِي أَلْوَانِهَا وَ صِفَاتِهَا وَ بِالتَّقْدِيرِ قَدَّرَ أَقْوَاتَهَا وَ عَرَّفَ أَوَّلَهَا وَ آخِرَهَا وَ بِالْقَضَاءِ أَبَانَ لِلنَّاسِ أَمَاكِنَهَا وَ دَلَّهُمْ عَلَيْهَا وَ بِالْإِمْضَاءِ شَرَحَ عِلَلَهَا وَ أَبَانَ أَمْرَهَا
‘Therefore, by the Knowledge, the things are known before their coming into being; and by the Desire are recognised their qualities, and their limits, and He-azwj Established these before their manifestations; and by the Intention He-azwj Distinguished their selves with regards to their colours and their qualities; and by the Determination Measured out their strengths, and Recognised their beginnings, and their endings; and by the Ordainment, He-azwj Clarified to the people of their places and Indicated upon these; and by the Accomplishment, Explained their reasons, and Clarified their matters.
وَ ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
‘And that is the Determination of the Mighty, the Wise.’[41]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ قَالَ حَدَّثَنِي مُنْذِرُ بْنُ مُحَمَّدِ بْنِ قَابُوسَ عَنْ مَنْصُورِ بْنِ السِّنْدِيِّ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَالِكٍ الْجُهَنِيِّ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَوَجَدْتُهُ مُتَفَكِّراً يَنْكُتُ فِي الْأَرْضِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لِي أَرَاكَ مُتَفَكِّراً تَنْكُتُ فِي الْأَرْضِ أَ رَغْبَةً مِنْكَ فِيهَا
Ali Bin Mohammed, from Abdullah Bin Mohammed Bin Khalid who said, ‘Munzir Bin Mohammed Bin Qabous narrated to me, from Mansour Bin Al Sindy, from Abu Dawood Al Mustariq, from Sa’alba Bin Maymoun, from Malik Al Juhny, from Al Haris Bin Al Mugheira, from Al Asbagh Bin Nubata who said,
‘I went over to Amir Al-Momineen-asws, and I found him-asws pondering, making markings in the ground. So I said, ‘O Amir Al-Momineen-asws! What is the matter I see you-asws pondering, making markings in the ground? Is there a desire from you-asws with regards to it?’
فَقَالَ لَا وَ اللَّهِ مَا رَغِبْتُ فِيهَا وَ لَا فِي الدُّنْيَا يَوْماً قَطُّ وَ لَكِنِّي فَكَّرْتُ فِي مَوْلُودٍ يَكُونُ مِنْ ظَهْرِي الْحَادِيَ عَشَرَ مِنْ وُلْدِي هُوَ الْمَهْدِيُّ الَّذِي يَمْلَأُ الْأَرْضَ عَدْلًا وَ قِسْطاً كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً تَكُونُ لَهُ غَيْبَةٌ وَ حَيْرَةٌ يَضِلُّ فِيهَا أَقْوَامٌ وَ يَهْتَدِي فِيهَا آخَرُونَ
‘So, he-asws said: ‘No, by Allah-azwj! I-asws have not desired with regards to it nor regarding the world even for a day, at all! But, I-asws am thinking regarding the birth, which would occur from my-asws back, the eleventh from my-asws sons-asws. He-asws is the Mahdi who would fill the earth with justice and equity just as it was filled with tyranny and injustice. An absence (Occultation) would occur for him-asws and confusion wherein groups of people would stray, and others would be Guided during it.’
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَمْ تَكُونُ الْحَيْرَةُ وَ الْغَيْبَةُ قَالَ سِتَّةَ أَيَّامٍ أَوْ سِتَّةَ أَشْهُرٍ أَوْ سِتَّ سِنِينَ
‘I said, ‘O Amir Al-Momineen-asws! And how much would the confusion and the Occultation happen to be?’ He-asws said: ‘(It could be) six days, or six months, or six years.’
فَقُلْتُ وَ إِنَّ هَذَا لَكَائِنٌ فَقَالَ نَعَمْ كَمَا أَنَّهُ مَخْلُوقٌ وَ أَنَّى لَكَ بِهَذَا الْأَمْرِ يَا أَصْبَغُ أُولَئِكَ خِيَارُ هَذِهِ الْأُمَّةِ مَعَ خِيَارِ أَبْرَارِ هَذِهِ الْعِتْرَةِ
‘I said, ‘And this would be happening?’ So he-asws said: ‘Yes, just as he-asws would be Created, and in what way is for you with this matter? O Asbagh! They (The Momineen of that time) would be the best of this community along with the best of the righteous ones of this family‑asws’.’
فَقُلْتُ ثُمَّ مَا يَكُونُ بَعْدَ ذَلِكَ فَقَالَ ثُمَّ يَفْعَلُ اللَّهُ مَا يَشَاءُ فَإِنَّ لَهُ بَدَاءَاتٍ وَ إِرَادَاتٍ وَ غَايَاتٍ وَ نِهَايَاتِ
‘So I said, ‘Then what would happen after that?’ So he-asws said: ‘Then Allah-azwj would do whatever He-azwj so Desires, for there are Changes of Decisions for Him-azwj, and the Intentions, and purposes and end results.’[42]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُقَرِّنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عَبْدَ الْمُطَّلِبِ أَوَّلُ مَنْ قَالَ بِالْبَدَاءِ يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ عَلَيْهِ بَهَاءُ الْمُلُوكِ وَ سِيمَاءُ الْأَنْبِيَاءِ
Ali Bin Ibrahim, from his father, from Abdullah Bin Abdul Rahman Al Asamma, from Al Haysam Bin Waqid, from Muqarran,
(It has been narrated) from Abu Abdullah-asws having said: ‘Abdul Muttalib-asws was the first one who said (believed) in Al-Badā’ (Change of Allah-azwj’s Decision). He-asws would be Resurrected on the Day of Judgment as one community. Upon him-saww would be the majesty of the kings and a mark of the Prophets-as.’[43]
[1] The Book Of Sulaym Bin Qays Al-Hilali, H. 1, see the complete Hadiht along with the list of narrators: https://hubeali.com/kitab-e-sulaym/
[2] The Book Of Sulaym Bin Qays Al-Hilali, H. 21, see the complete Hadiht along with the list of narrators: https://hubeali.com/kitab-e-sulaym/
[3] The Book Of Sulaym Bin Qays Al-Hilali, H. 25, see the complete Hadiht along with the list of narrators: https://hubeali.com/kitab-e-sulaym/
كتاب سليم بن قيس الهلالي، ج2، ص: 763
[4] The Book Of Sulaym Bin Qays Al-Hilali, H. 25, see the complete Hadiht along with the list of narrators: https://hubeali.com/kitab-e-sulaym/
[5] Al-Amali (by Al-Saduq), text, p. 26, H. 3, الأمالي( للصدوق)، النص، ص: 26
[6] Al Kafi V 1 – The Book Of Divine Authority CH 106 H 1
[7] Al Kafi V 1 – The Book Of Divine Authority CH 7 H 5
[8] Al Kafi V 1 – The Book Of Divine Authority CH 8 H 2
[9] Kamaaluddin wa Tamaamun Ni’ma, Vol. 2, Chapter 40, Hadith no. 9
[10] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiqasws, Ch 8 H 41
[11] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq-asws, Ch 8 H 24 e
[12] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq-asws, Ch 8 H 24 a
[13] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiqasws, Ch 8 H 24 c
[14] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq-asws, Ch 4 H 7
[15] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq-asws, Ch 5 H 72
[16] The Book Of Sulaym Bin Qays Al-Hilali, H. 25, see the complete Hadiht along with the list of narrators: https://hubeali.com/kitab-e-sulaym/
[17] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 6
[18] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 3
[19] تفسير العيّاشي 2: 26/ 71.
[20] Tafseer Imam Hassan Al Askariasws – S 122
[21] Abu Ja‘far Muhammadasws ibn Abu Al-Hassanasws (10th Imam), is the eldest son of the Abu Al-Hassanasws (10th Imam). He died before his father (230/845 – 252/866). His shrine is near Balad (near Baghdad) and the place is now known as Al-Syed Muhammadas.
[22] Al Kafi V 1 – The Book Of Divine Authority CH 75 H 10
[23] A Muslim sect which believe in Imam Jafar Sadiqasws and then his son Ismailas as the next imam.
[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 1
[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 154 H 2
[26] Al Kafi – V 4 – The Book of Fasts Ch 69 H 8
[27] Al Kafi V 8, H. 14526
[28] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiqasws, Ch 8 H 41
[29] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 1
[30] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 2
[31] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 4
[32] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 7
[33] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 8
[34] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 9
[35] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 10
[36] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 11
[37] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 12
[38] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 13
[39] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 14
[40] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 15
[41] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 16
[42] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 7
[43] Al Kafi V 1 – The Book Of Divine Authority CH 111 H 23