Our Responsibilities and Conduct during the Occultation of Imam-e-Zaman-(ajfj) (asws)

Summary:

Today, we are living under extremely stressful conditions, i.e., we are challenged, on regular basis, with ever changing and increasing pressures.  The complex combination of various social, economical and religious aspects, are trying to divert us from our eternal goal (the Hereafter).  The Divine religion, we (the Shias of Ahl Al-Bayt^-asws) follow, is more valuable to us than our temporal lives and we strive hard to secure it. The background noise, however, is so intense that the true Message is hardly perceivable and we are adversely affected spiritually.

The conditions of our time have already been indicated to us in many Ahadith narrated from Ahl Al-Bayt^-asws, see for example a Hadith of Amir-ul-Momineen^-asws in Appendix I. As per the Hadith of Appendix I, one would realise its not only the Islam whose values and understanding has deteriorated but also all moral values within other cultures and religions have met the same fate.  One can easily compare some of the views which were unthinkable about 50 years ago are now being embraced by the general public, unopposed by the religions, including the twelve Imami Shiites[1].

The occultation time, we are living in today, is similar to the time prior to the coming of the Prophet Musa^-as when believers had to pray and wait for 900 years for deliverance. And the 250 years of time span between the Prophet Isa^-as and Prophet Muhammad^-saww, when the believers seek the guidance from the Imams^-as who were in the occultation[2].  The rest of the article deals with the instructions of Allah^-azwj’s Divine Messengers – the Rasool-Allah^-saww and his^-saww Pious Progeny^-asws in regard to our responsibilities and conduct during the time of occultation of the 12^th Imam^-ajfj.  The 12 Imami Shias are divided into various groups and strongly oppose each other, which is only going to intensify with the passage of time, as per prophesied by the Imam^-asws:

وَ بِهَذَا الْإِسْنَادِ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَيْفَ أَنْتَ إِذَا وَقَعَتِ الْبَطْشَةُ بَيْنَ الْمَسْجِدَيْنِ فَيَأْرِزُ الْعِلْمُ كَمَا تَأْرِزُ الْحَيَّةُ فِي جُحْرِهَا وَ اخْتَلَفَتِ الشِّيعَةُ وَ سَمَّى بَعْضُهُمْ بَعْضاً كَذَّابِينَ وَ تَفَلَ بَعْضُهُمْ فِي وُجُوهِ بَعْضٍ قُلْتُ جُعِلْتُ فِدَاكَ مَا عِنْدَ ذَلِكَ مِنْ خَيْرٍ فَقَالَ لِي الْخَيْرُ كُلُّهُ عِنْدَ ذَلِكَ ثَلَاثاً

Through the same chain of narrators (Hadith 16) it is narrated from al-Washsha’ from Ali ibn Al-Hassan from Aban ibn Taghlib who has said:

‘Once Abu Abdullah^-asws asked, ‘How will you feel when a large-scale attack will take place between the two Masjids? Thereafter, knowledge will become as obscure as a snake that goes into its hiding place. The Shi’a will hold differences and one group will call the other group liars. One group will spit on the faces of the other.’

‘I then said, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, there will be nothing good in such conditions.’ The Imam^-asws said, ‘All goodness will be there.’ Imam^-asws said it three times.’[3]

The Imam Jafar-e-Sadiq^-asws in the above Hadith has told us that despite the knowledge being obscured there will, still be all the goodness to be found for the sincere searchers, which one must strive to find and adhere to.  However Shias will be divided and will be tried and tested again and again until a very small number will remain loyal and submissive to the Divine Instructions (Holy Quran and Ahadith).[4]

مُحَمَّدُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مُحَمَّدٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ صَالِحِ بْنِ خَالِدٍ عَنْ يَمَانٍ التَّمَّارِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع جُلُوساً فَقَالَ لَنَا إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً الْمُتَمَسِّكُ فِيهَا بِدِينِهِ كَالْخَارِطِ لِلْقَتَادِ ثُمَّ قَالَ هَكَذَا بِيَدِهِ فَأَيُّكُمْ يُمْسِكُ شَوْكَ الْقَتَادِ بِيَدِهِ ثُمَّ أَطْرَقَ مَلِيّاً ثُمَّ قَالَ إِنَ‏ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً فَلْيَتَّقِ اللَّهَ عَبْدٌ وَ لْيَتَمَسَّكْ بِدِينِهِ

‏Muhammad ibn Yahya and al-Hassan ibn Muhammad both have narrated from .Ja’far ibn Muhammad al-Kufi from al-Hassan ibn Muhammad al-Sayrafi from Salih ibn Khalid from Yaman al- Tammar who has said the following:

‘Once we were in the presence of Abu Abdullah^-asws and he^-asws said to us, ‘The person in charge of this task (The Establisher of the Divine Authority) will disappear from public sight.

At that time following one’s religion will be like wiping the thorns of a cactus plant (with one’s bare hands).’ The Imam^-asws made certain hand gestures. ‘Who among you is ready to hold in his hands a bunch of cactus?’ He^-asws then remained calm for a little while and then said, ‘The person^-asws who has been given the responsibility of this task will disappear from public sight. A servant (of Allah^-azwj) must maintain piety before Him^-azwj and hold fast to His^-azwj Religion.[5]

أَحْمَدُ بْنُ هَوْذَةَ عَنْ أَبِي هَرَاسَةَ الْبَاهِلِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ كُونُوا كَالنَّحْلِ فِي الطَّيْرِ لَيْسَ شَيْ‏ءٌ مِنَ الطَّيْرِ إِلَّا وَ هُوَ يَسْتَضْعِفُهَا وَ لَوْ عَلِمَتِ الطَّيْرُ مَا فِي‏ أَجْوَافِهَا مِنَ الْبَرَكَةِ لَمْ يَفْعَلْ بِهَا ذَلِكَ خَالِطُوا النَّاسَ بِأَلْسِنَتِكُمْ وَ أَبْدَانِكُمْ وَ زَايِلُوهُمْ بِقُلُوبِكُمْ وَ أَعْمَالِكُمْ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا تَرَوْنَ مَا تُحِبُّونَ حَتَّى يَتْفُلَ بَعْضُكُمْ فِي وُجُوهِ بَعْضٍ وَ حَتَّى يُسَمِّيَ بَعْضُكُمْ بَعْضاً كَذَّابِينَ وَ حَتَّى لَا يَبْقَى مِنْكُمْ أَوْ قَالَ مِنْ شِيعَتِي [إِلَّا] كَالْكُحْلِ فِي الْعَيْنِ وَ الْمِلْحِ فِي الطَّعَامِ وَ سَأَضْرِبُ لَكُمْ مَثَلًا وَ هُوَ مَثَلُ رَجُلٍ كَانَ لَهُ طَعَامٌ فَنَقَّاهُ وَ طَيَّبَهُ ثُمَّ أَدْخَلَهُ بَيْتاً وَ تَرَكَهُ فِيهِ مَا شَاءَ اللَّهُ ثُمَّ عَادَ إِلَيْهِ فَإِذَا هُوَ قَدْ أَصَابَهُ السُّوسُ فَأَخْرَجَهُ وَ نَقَّاهُ وَ طَيَّبَهُ ثُمَّ أَعَادَهُ إِلَى الْبَيْتِ فَتَرَكَهُ مَا شَاءَ اللَّهُ ثُمَّ عَادَ إِلَيْهِ فَإِذَا هُوَ قَدْ أَصَابَ طَائِفَةً مِنْهُ السُّوسُ فَأَخْرَجَهُ وَ نَقَّاهُ وَ طَيَّبَهُ وَ أَعَادَهُ وَ لَمْ يَزَلْ كَذَلِكَ حَتَّى بَقِيَتْ مِنْهُ رِزْمَةٌ كَرِزْمَةِ الْأَنْدَرِ لَا يَضُرُّهُ السُّوسُ شَيْئاً وَ كَذَلِكَ أَنْتُمْ تُمَيَّزُونَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا عِصَابَةٌ لَا تَضُرُّهَا الْفِتْنَةُ شَيْئاً

Ahmed ibn Houza, who from Ibn Harasaw Bahly, who from Ibrahim ibn Ishaq Nahwandi, who from Abd Allah ibn Hamad Ansari, who form Sabah Mazni, who from Haris ibn Huseer, who from Ibn Nabata, who says:

I heard Amir-ul-Momineen^-asws say: You (our Shias) start behaving among people like honeybee does in birds, as all birds consider it to be weak (out of ignorance), however, if they would realise those treasures which are hidden in its stomach, they won’t take it as weak and worthless.

You should mingle with people while involving your tongues and bodies but be at a distance from them from your hearts and deeds.  By the One^-azwj who Holds my^-asws soul, you will not be able to see what you like to see (the Establish of the Divine Governance of Imam^-ajfj), unless and until your affairs reach to a state when you spit on each other’s face, allege each other as liars, and become so small in number as is the salt in dough or kohl in eyes.

I will try to elaborate on this by citing you an example: Consider a man who safely secures grains after sifting and cleaning in his grain-storage.  The grains are kept for some time but when he analyses it, he finds insects in it and he starts the cleaning process again and after removing the insects and waste, he secures the clean (insect free) grains. But after some time, he inspects his grains again in the store and finds insects therein spoiling it, he repeats the process several times until his grain-stock reduces to a small bag which are free from infect.  Similarly you (shias) will be tested (with innovations/fitna) and sifted again and again until very few of you will remain (on the right path) and those will be pure ones who will then be protected (from us^-asws) from getting destroyed from the ‘Fitna’ (strife).[6]

أَحْمَدُ بْنُ إِدْرِيسَ عَنِ ابْنِ قُتَيْبَةَ عَنِ ابْنِ شَاذَانَ عَنِ الْبَزَنْطِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع أَمَا وَ اللَّهِ لَا يَكُونُ الَّذِي تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَيَّزُوا وَ تُمَحَّصُوا وَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا الْأَنْدَرُ ثُمَّ تَلَا أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَ لَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جاهَدُوا مِنْكُمْ وَ يَعْلَمَ الصَّابِرِينَ‏

It has been reported by Ibn Ahmed Ibn Idris, who from Ibn Daqebah, who from Ibn Shazan, who has reported from Bazanati:

Imam Abu Al-Hassan^-asws said: By Allah the ‘Zahoor’[7] will not take place until you (Shias) are thoroughly examined and subjected to severe tests, until very few of you would remain (while others will desert us^-asws).  Imam^-asws then recited the Verse:

What! Do you think that you will be left alone while Allah has not yet known those of you who have struggled hard and have not taken any one as an adherent besides Allah and His Messenger and the believers; and Allah is aware of what you do (9:16) and then Imam^-asws said: Until Allah^-azwj Makes sure that you (the successful ones) are the patient ones.[8]

The Death of Kufar:

حدثنا أبي و محمد بن الحسن رضي الله عنهما قالا حدثنا سعد بن عبد الله و عبد الله بن جعفر الحميري جميعا عن محمد بن عيسى و يعقوب بن يزيد و إبراهيم بن هاشم جميعا عن حماد بن عيسى عن عمر بن أذينة عن أبان بن أبي عياش عن سليم بن قيس الهلالي أنه سمع من سلمان و من أبي ذر و من المقداد حديثا عن رسول الله ص أنه قال من مات و ليس له إمام مات ميتة جاهلية ثم عرضه على جابر و ابن‏ عباس فقالا صدقوا و بروا و قد شهدنا ذلك و سمعناه من رسول الله ص و إن سلمان قال يا رسول الله إنك قلت من مات و ليس له إمام مات ميتة جاهلية من هذا الإمام قال من أوصيائي يا سلمان فمن مات من أمتي و ليس له إمام منهم يعرفه فهي ميتة جاهلية فإن جهله و عاداه فهو مشرك و إن جهله و لم يعاده و لم يوال له عدوا فهو جاهل و ليس بمشرك

Al-Sadouq, in Kamaal Al-Deen, said, ‘Narrated to us my father and Muhammad Bin Al-Hassan, may Allah^-azwj be pleased with them both, said, ‘Narrated to us Sa’ad Bin Abdullah and Abdullah Bin Ja’far Al-Humeyri altogether from Muhammad Bin Isa and Yaqoub Bin Yazeed, and Ibrahim Bin Hashim altogether, from Hamaad Bin Isa, from Umar Bin Azina, from Abaan Bin Abu Ayyash, from Sulaym Bin Qys Al-Hilaly who heard it from Salman^ar, and from Abu Dharr^ar, and from Al-Miqdad^ar, who has narrated the following:

The Rasool-Allah^-saww said: ‘The one who died and there was no Imam^-asws for him, died the death of ‘Jahiliya’ (Pre-Islamic period i.e., an infidel)’.

Then he (Sulaym Ibn Qais Hillali) presented it to Jabir and Ibn Abbas, so they said, ‘They^ar (the narrators of the Hadith) spoke the truth and reported correctly, for we are witnesses to that and heard from the Messenger^-saww of Allah^-azwj, and that Salman^ar said, ‘O Messenger^-saww of Allah^-azwj, you^-saww said that, ‘The one who died and there was no Imam^-asws for him, died the death of ‘Jahiliya’ (Pre-Islamic period i.e. an infidel)’, who is this Imam^-asws, O Messenger^-saww of Allah^-azwj?’

The Rasool-Allah^-saww said: ‘The one^-asws who is my^-saww successor^-asws, O Salman^ar. Therefore, the one from my^-saww community who died without having recognised an Imam^-asws (from my^-saww progeny^-asws) died the death of ‘Jahiliya’ (as an infidel).

If he was ignorant of him^-asws and was also inimical to him^-asws, so he is a ‘Mushrik’ Polytheist, and he was ‘Jahil’[9] of him^-asws but was not inimical to him^-asws, and did not befriend his^-asws enemies, so he is a ‘Jahil’ (Kafir) one but not a ‘Mushrik’ Polytheist’.[10]

The one who cannot reach an Imam^-asws:

حدثنا أبي رضي الله عنه قال حدثنا سعد بن عبد الله و عبد الله بن جعفر الحميري جميعا عن محمد بن الحسين بن أبي الخطاب و محمد بن عيسى بن عبيد جميعا عن عبد الرحمن بن أبي نجران عن عيسى بن عبد الله العلوي العمري عن أبي عبد الله‏ جعفر بن محمد الصادق ع قال قلت له جعلت فداك إن كان كون و لا أراني الله يومك فبمن أئتم قال فأومأ إلى موسى ع قلت فإن مضى موسى ع فبمن أئتم قال بولده قلت فإن مضى ولده و ترك أخا كبيرا و ابنا صغيرا فبمن أئتم قال بولده ثم هكذا أبدا قلت فإن أنا لم أعرفه و لم أعرف موضعه فما أصنع قال تقول اللهم إني أتولى من بقي من حججك من ولد الإمام الماضي فإن ذلك يجزئ

I was told by my father, who heard it from Saeed Ibn Abd Allah and Abd Allah Ibn Jafar Hameri, they both from Mohammed Ibn Hussain Ibn Abi Khatab and Mohammed Ibn Isa Ibn Ubaed, they both have heard it from Abd Arhaman Ibn Abi Najran, they from Isa Ibn Abd Allah Alawi Umari, who said:

I asked from Imam Jafar-e-Sadiq^-asws:  May I be sacrificed for your^-asws cause, May Allah^-azwj would not show me a day when I cannot find you^-asws. But if (God^-azwj Forbid) it occurs, then to whom shall I consult (for guidance)?  The Imam^-asws pointed out towards Imam Musa-e-Kazim^-asws.  I then said, then after (him^-asws)?  The Imam^-asws replied: The (Imams^-asws) from his^-asws descendant.  I asked if his^-asws son^-asws passes away and his^-asws elder brother and little children are present.  To whom shall I consult?  The Imam^-asws replied: Consult his^-asws son^-asws and similarly the (Imams^-asws from his^-asws descendants) onwards.

I then asked if I am there where I can neither recognise the Imam^-asws nor reach him^-asws, then what shall I do?  The Imam^-asws replied: You should pray to Allah^-azwj to Keep you on the Wilayah (total submission) of the Divine Imam^-asws from the descendant of the Imams^-asws (you had followed) and this belief is sufficient for you.[11]

مُحَمَّدُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْأَنْبَارِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِي الْمَغْرَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ أَمْرٍ قَدِ اقْتَرَبَ قُلْتُ جُعِلْتُ فِدَاكَ كَمْ مَعَ الْقَائِمِ مِنَ الْعَرَبِ قَالَ نَفَرٌ يَسِيرٌ قُلْتُ وَ اللَّهِ إِنَّ مَنْ يَصِفُ هَذَا الْأَمْرَ مِنْهُمْ لَكَثِيرٌ قَالَ لَا بُدَّ لِلنَّاسِ مِنْ أَنْ يُمَحَّصُوا وَ يُمَيَّزُوا وَ يُغَرْبَلُوا وَ يُسْتَخْرَجُ فِي الْغِرْبَالِ خَلْقٌ كَثِيرٌ

Muhammad ibn Yahya and al-Hassan ibn Muhammad have narrated from al-Qasim ibn ‘lsmail al-Anbari from al-Husayn ibn Ali from abu al-Mighra’ from abu Ya’fur who has said the following:

‘I heard Abu Abdullah^-asws saying, ‘Woe to the rebellious Arabs. The matter is coming closer.’ I then asked, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, how many people from the Arab nation will be there with al-Qa’im^-ajfj?’ The Imam^-asws replied, ‘Just very few.’ I then said, ‘By Allah, those who speak of this matter (the rise of the Imam^-ajfj) are so many in numbers.’ The Imam^-asws said, ‘There is no escape for people that they are examined and they are distinguished and they are sifted and in the sieve a creature is extracted out of many (useless ones).’[12]

الْفَضْلُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ أَسْبَاطِ بْنِ سَالِمٍ عَنْ مُوسَى الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ اتَّقِ الْعَرَبَ فَإِنَّ لَهُمْ خَبَرَ سَوْءٍ أَمَا إِنَّهُ لَمْ يَخْرُجْ مَعَ الْقَائِمِ مِنْهُمْ وَاحِدٌ

Al-Fazal, from Ali Ibn Asbat, from his father Asbat Ibn Salim, from Musa Al-Abar, who has narrated the following:

Imam^-asws said: It’s a bad News for the Arabs as there will not be a single one from them with the Al-Qaim^-ajfj from them.[13]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ إِنَّ حَدِيثَكُمْ هَذَا لَتَشْمَئِزُّ مِنْهُ قُلُوبُ الرِّجَالِ فَمَنْ أَقَرَّ بِهِ فَزِيدُوهُ وَ مَنْ أَنْكَرَهُ فَذَرُوهُ إِنَّهُ لَا بُدَّ مِنْ أَنْ يَكُونَ فِتْنَةٌ يَسْقُطُ فِيهَا كُلُّ بِطَانَةٍ وَ وَلِيجَةٍ حَتَّى يَسْقُطَ فِيهَا مَنْ يَشُقُّ الشَّعْرَ بِشَعْرَتَيْنِ حَتَّى لَا يَبْقَى إِلَّا نَحْنُ وَ شِيعَتُنَا

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Sulayman ibn Salih in a marfu’ manner from Abu Jafar^-asws who has said:

‘Abu Ja’far^-asws has said, ‘Your story (belief in the rise of Al-Qaim^-ajfj) causes anguish in the hearts of people. Therefore, you should only place in front of them a part of the Hadith if they accept it, narrate more from it, otherwise leave it at that.

There must come a period of trial in which no secret and undisclosed matters will remain secret. Even those who like to split one piece of hair into two pieces (analogist/mujtahids) to find a better argument will fall apart, until no one will be left except our (devout) Shias and us^-asws.[14] ‘

Imam^-ajfj will Come with New Book, Judgements and Orders:

بِهَذَا الْإِسْنَادِ عَنِ الْبَزَنْطِيِّ عَنْ عَاصِمِ بْنِ حُمَيْدٍ الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَقُومُ الْقَائِمُ بِأَمْرٍ جَدِيدٍ وَ كِتَابٍ جَدِيدٍ وَ قَضَاءٍ جَدِيدٍ عَلَى الْعَرَبِ شَدِيدٌ لَيْسَ شَأْنُهُ إِلَّا بِالسَّيْفِ لَا يَسْتَتِيبُ أَحَداً وَ لَا يَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ

Baznati, who from Asim ibn Hameed Hannata, who has narrated from Abu Basir:

Abu Jafar^-asws (Imam Mohammed Baqir^-asws) said:  Imam Al-Qaim^-ajfj will appear with the New Orders, the New Book and the New Judgements and he^-ajfj will be extremely severe on the people from Arab and will not talk (compromise) but through sword, will neither accept excuses nor offer pardon and nor he^-ajfj will care for whether people dislike (what he^-ajfj does) in regard to Allah^-azwj’s Commands.[15]

The Name of the Imam^-ajfj:

ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنِ الصَّقْرِ بْنِ دُلَفَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الرِّضَا ع يَقُولًُ…. ثُمَّ قَالَ إِنَّ مِنْ بَعْدِ الْحَسَنِ ابْنَهُ الْقَائِمَ بِالْحَقِّ الْمُنْتَظَرَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ وَ لِمَ سُمِّيَ الْقَائِمَ قَالَ لِأَنَّهُ يَقُومُ بَعْدَ مَوْتِ ذِكْرِهِ وَ ارْتِدَادِ أَكْثَرِ الْقَائِلِينَ بِإِمَامَتِهِ فَقُلْتُ لَهُ وَ لِمَ سُمِّيَ الْمُنْتَظَرَ قَالَ لِأَنَّ لَهُ غَيْبَةً تَكْثُرُ أَيَّامُهَا وَ يَطُولُ أَمَدُهَا فَيَنْتَظِرُ خُرُوجَهُ الْمُخْلِصُونَ وَ يُنْكِرُهُ الْمُرْتَابُونَ وَ يَسْتَهْزِئُ بِذِكْرِهِ الْجَاحِدُونَ وَ يَكْثُرُ فِيهَا الْوَقَّاتُونَ وَ يَهْلِكُ فِيهَا الْمُسْتَعْجِلُونَ وَ يَنْجُو فِيهَا الْمُسْلِمُونَ

Ibn Aubdus, from Ibn Qatibah, who from Hamdan ibn Sulayman, who from Al-Safar ibn Dulf, who has reported:

Imam Muhammad^-asws Ibn Ali^-asws said: the name of the Divine Imam^-ajfj after the Al-Hassan^-asws will be ‘Al-Qaim^-ajfj’. It was asked from Imam Muhammad^-asws Ibn Ali^-asws, why the name of the (son of Imam Hassan Askari^-asws) will be ‘Al-Qaim^-ajfj’?

Imam^-asws replied:  This is because the remembrance of this Imam^-ajfj will be revived (from the point) that most of the believers of his^-ajfj Imamat would have gone astray.

I then asked: why one of his^-ajfj names will be ‘Al-Mutzir’?

The Imam^-asws replied: This is because the occultation time will be extremely long, only devout Shias will be waiting for the reappearance while the doubters will deny his^-ajfj presence.  And the deniers will be satirising the remembrance of the Imam^-ajfj.  A large number (among believers) will try to define the time of appearance of the Imam^-ajfj, these hasty ones will be destroyed and only submitters (to the Divine Instructions) will find deliverance.[16]

أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَأَلَ عُمَرُ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الْمَهْدِيِّ قَالَ يَا ابْنَ أَبِي طَالِبٍ أَخْبِرْنِي عَنِ الْمَهْدِيِّ مَا اسْمُهُ قَالَ أَمَّا اسْمُهُ فَلَا إِنَّ حَبِيبِي وَ خَلِيلِي عَهِدَ إِلَيَّ أَنْ لَا أُحَدِّثَ بِاسْمِهِ حَتَّى يَبْعَثَهُ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ مِمَّا اسْتَوْدَعَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ فِي عِلْمِهِ

Abi and Ibn Walid both have reported from Saeed, Saeed from Al-Yaqteeni, who from Ismail Ibn Aban, who from Ummaro ibn Shemr, who from Umro, who from Jabir, who has reported:

Imam Jafar-e-Sadiq^-asws said, once Umar ibn Khatab asked Amir-ul-Momineen^-asws: O son^-asws of Abu Talib^-asws! Tell me the real name of the ‘Mehdi^-ajfj’.  Amir-ul-Momineen^-asws replied: I^-asws am not going to tell you his^-ajfj real name, as my ‘حَبِيبِي وَ خَلِيلِي’ (beloved and friend-meaning Rasool-Allah^-saww) has taken a promise from me^-asws that I^-asws should not reveal his^-ajfj (real) name until the time when Allah^-azwj Make him^-ajfj appear.  And this is one of the News, which Allah^-azwj had Given to His Prophet^-saww. [17]

اسْتَدَارَ الْفَلَكُ وَ قُلْتُمْ ضَلَّ أَوْ هَلَكَ أَلَا فَاسْتَشْعِرُوا قَبْلَهَا بِالصَّبْرِ وَ بُوءُوا إِلَى اللَّهِ بِالذَّنْبِ فَقَدْ نَبَذْتُمْ قُدْسَكُمْ وَ أَطْفَأْتُمْ مَصَابِيحَكُمْ وَ قَلَّدْتُمْ هِدَايَتَكُمْ مَنْ لَا يَمْلِكُ لِنَفْسِهِ وَ لَا لَكُمْ سَمْعاً وَ لَا بَصَراً ضَعُفَ وَ اللَّهِ الطَّالِبُ وَ الْمَطْلُوبُ هَذَا وَ لَوْ لَمْ تَتَوَاكَلُوا أَمْرَكُمْ وَ لَمْ تَتَخَاذَلُوا عَنْ نُصْرَةِ الْحَقِّ

In one of sermons, Amir-ul-Momineen^-asws refers to the time before the reappearance of the ‘Hujjat^-asws’ (Imam-e-Zaman^-ajfj) as: (most of) you will say ‘he^-ajfj has either been lost or killed, beware you must observe patience before his^-ajfj reappreance. And ask for forgiveness from Allah^-azwj as you will be at that time away from the (teachings) of the Divine Imams^-asws and have stopped seeking the ‘Noor’ and instead you would have imitated (Taqleed) of that person who has not got (for providing guidance) an ear, nor an eye neither for himself nor for yourself.  By Allah^-azwj both of them; the seeker and the guide would be weak. Alas! You better not rely on each other and ignore the Divine Guidance.[18]

Also Amir-ul-Momineen^-asws has also said referring to the time before the reappearance of the Imam-e-Zaman^-ajfj:

عَابِدٍ عَنْ يَحْيَى بْنِ سُلَيْمٍ الطَّائِفِيِّ عَنْ شِبْلِ بْنِ عَبَّادٍ قَالَ سَمِعْتُ أَبَا الطُّفَيْلِ يَقُولُ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ أَظَلَّتْكُمْ فِتْنَةٌ مُظْلِمَةٌ عَمْيَاءُ مُكْتَنِفَةٌ لَا يَنْجُو مِنْهَا إِلَّا النُّوَمَةُ قِيلَ يَا أَبَا الْحَسَنِ وَ مَا النُّوَمَةُ قَالَ الَّذِي لَا يَعْرِفُ النَّاسُ مَا فِي نَفْسِهِ

O people! There will be a pitch dark and blinding ‘Fitna’ (strife) is going to occur around you, only that will survive who will be ‘Al-Noma’.  It was asked who is ‘Al-Noma’?  Imam^-asws replied:  The one who knows others but no one knows him.[19]

عُيُونُ الْمُعْجِزَاتِ الْمَنْسُوبُ إِلَى السَّيِّدِ الْمُرْتَضَى عَنْ عَلِيِّ بْنِ مِهْرَانَ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ كُنَّا فِي مَنْزِلِ أَبِي عَبْدِ اللَّهِ وَ نَحْنُ نَتَذَاكَرُ فَضَائِلَ الْأَنْبِيَاءِ فَقَالَ ع مُجِيباً لَنَا وَ اللَّهِ مَا خَلَقَ اللَّهُ نَبِيّاً إِلَّا وَ مُحَمَّدٌ ص أَفْضَلُ مِنْهُ ثُمَّ خَلَعَ خَاتَمَهُ وَ وَضَعَهُ عَلَى الْأَرْضِ وَ تَكَلَّمَ بِشَيْ‏ءٍ فَانْصَدَعَتِ الْأَرْضُ وَ انْفَرَجَتْ بِقُدْرَةِ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا نَحْنُ بِبَحْرٍ عَجَّاجٍ فِي وَسَطِهِ سَفِينَةٌ خَضْرَاءُ مِنْ زَبَرْجَدَةٍ خَضْرَاءَ فِي وَسَطِهَا قُبَّةٌ مِنْ دُرَّةٍ بَيْضَاءَ حَوْلَهَا دَارٌ خَضْرَاءُ مَكْتُوبٌ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ بَشِّرِ الْقَائِمَ فَإِنَّهُ يُقَاتِلُ الْأَعْدَاءَ وَ يُغِيثُ الْمُؤْمِنِينَ وَ يَنْصُرُهُ عَزَّ وَ جَلَّ بِالْمَلَائِكَةِ فِي عَدَدِ نُجُومِ السَّمَاءِ ‏

In Ayoun Al-Mujizat, Syed Razi, writes from a chain of narrators who say:

We were in the presence of Imam Jafar-e-Sadiq^-asws, and we were talking with the Imam^-asws on the subject of Prophet^-as, at that time Imam^-asws rubbed his ring on earth and it opened up and we saw an endless and high tide sea where there was a green coloured large ship made out of precious stones and in the middle of it was a white coloured banner made out of pearls and it was written on it:

There is no god but Allah^-azwj, Muhammad^-saww is the Prophet of Allah^-azwj, Ali^-asws is ‘أَمِيرُ الْمُؤْمِنِينَ’ the Chief of Believers, foretell them the good News of the ‘Al-Qaim^-ajfj’, as he^-ajfj will fight against the enemies of Allah^-azwj, relieve the believers from troubles, Allah^-azwj will Send for his^-ajfj help angels^-as more in numbers than the stars (in the skies). (An extract from a lengthy Hadith).[20]

The Reasons behind the Occultation:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِلْغُلَامِ غَيْبَةً قَبْلَ أَنْ يَقُومَ قَالَ قُلْتُ وَ لِمَ قَالَ يَخَافُ وَ أَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ ثُمَّ قَالَ يَا زُرَارَةُ وَ هُوَ الْمُنْتَظَرُ وَ هُوَ الَّذِي يُشَكُّ فِي وِلَادَتِهِ مِنْهُمْ مَنْ يَقُولُ مَاتَ أَبُوهُ بِلَا خَلَفٍ وَ مِنْهُمْ مَنْ يَقُولُ حَمْلٌ وَ مِنْهُمْ مَنْ يَقُولُ إِنَّهُ وُلِدَ قَبْلَ مَوْتِ أَبِيهِ بِسَنَتَيْنِ وَ هُوَ الْمُنْتَظَرُ غَيْرَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ أَنْ يَمْتَحِنَ الشِّيعَةَ فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ يَا زُرَارَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنْ أَدْرَكْتُ ذَلِكَ الزَّمَانَ أَيَّ شَيْ‏ءٍ أَعْمَلُ قَالَ يَا زُرَارَةُ إِذَا أَدْرَكْتَ هَذَا الزَّمَانَ فَادْعُ بِهَذَا الدُّعَاءِ

Ali ibn Ibrahim has narrated from al-Hassan ibn Musa al-Khashshab from’ Abd Allah ibn Musa from’ Abd Allah ibn Bukayr from Zurara who has said the following:

‘I heard Abu Abdullah^-asws say, ‘The young boy^-ajfj will disappear from the public sight before his^-ajfj Rise (with Divine Authority).’ I then asked, ‘Why (that has to take place)?’

The Imam^-asws said, ‘He^-asws will be targeted (to be killed).’ Imam^-asws pointed with his^-asws hand to his^-asws chest (to gesture the assassination). Then he^-asws said, ‘O Zurara, he^-ajfj is the one^-ajfj whose reappearance is expected. He^-ajfj is the one^-asws whose coming to this world will be doubted. Certain people will say, ‘His^-ajfj father^-asws died without leaving any son^-ajfj behind.’ Certain others will say, ‘Just before the death of his^-ajfj father^-asws he^-ajfj came into the lap of his^-ajfj mother^-asws.’ Still others will say, ‘He^-ajfj came (to the world) two years before the death of his^-ajfj father^-asws.’ He^-ajfj is the one^-ajfj whose reappearance is awaited. The fact is that Allah^-azwj Loves to test the Shia (his^-asws followers).

It is in such a condition that people of falsehood will raise doubts, O Zurara.’

‘I then said, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, if I will be alive at such time, expecting his^-asws Rise with Divine Authority, what should I do?’

The Imam^-asws said, ‘O Zurara, if you were to live up to such time then recite the following supplication:

اللَّهُمَّ عَرِّفْنِي نَفْسَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي نَفْسَكَ لَمْ أَعْرِفْ نَبِيَّكَ اللَّهُمَّ عَرِّفْنِي رَسُولَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي رَسُولَكَ لَمْ أَعْرِفْ حُجَّتَكَ اللَّهُمَّ عَرِّفْنِي حُجَّتَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي حُجَّتَكَ ضَلَلْتُ عَنْ دِينِي

‘Our Allah^-azwj, make me recognise You^-azwj; if You^-azwj do not Make me recognise You^-azwj, I cannot recognise Your^-azwj Prophet^-saww. Our Allah^-azwj, Make me recognise Your^-azwj Rasool^-saww; if You^-azwj do not Make me recognise Your^-azwj Rasool^-saww, I am unable to recognise the one^-asws who possesses Your^-azwj Authority over the creatures. Our Allah^-azwj, Make me recognise the one^-asws who possesses Your^-azwj Authority over the creatures; if You^-azwj do not Make me recognise him^-asws I will stray from my religion.’

ثُمَّ قَالَ يَا زُرَارَةُ لَا بُدَّ مِنْ قَتْلِ غُلَامٍ بِالْمَدِينَةِ قُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ يَقْتُلُهُ جَيْشُ السُّفْيَانِيِّ قَالَ لَا وَ لَكِنْ يَقْتُلُهُ جَيْشُ آلِ بَنِي فُلَانٍ يَجِي‏ءُ حَتَّى يَدْخُلَ الْمَدِينَةَ فَيَأْخُذُ الْغُلَامَ فَيَقْتُلُهُ فَإِذَا قَتَلَهُ بَغْياً وَ عُدْوَاناً وَ ظُلْماً لَا يُمْهَلُونَ فَعِنْدَ ذَلِكَ تَوَقُّعُ الْفَرَجِ إِنْ شَاءَ اللَّهُ

Then he^-asws said, ‘O Zurara, it is necessary (before the Zahoor of Hujjat^-ajfj) that a young boy be murdered (unjust) in the city of Madina.’

‘I then asked, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, will he not be killed in the hands of the army of al-Sufyani?’ The Imam^-asws replied, ‘No, but the army of the tribe of so and so will kill him. They will come to enter Madina; thus, they take hold of the young boy and kill him. When they will murder him in transgression, animosity and injustice, then they will not be given respite. At such time you can expect the good news, if Allah^-azwj shall so will.[21]

الْحُسَيْنُ بْنُ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلَالٍ قَالَ حَدَّثَنَا عُثْمَانُ بْنُ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا بُدَّ لِلْغُلَامِ مِنْ غَيْبَةٍ قُلْتُ وَ لِمَ قَالَ يَخَافُ وَ أَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ وَ هُوَ الْمُنْتَظَرُ وَ هُوَ الَّذِي يَشُكُّ النَّاسُ فِي وِلَادَتِهِ فَمِنْهُمْ مَنْ يَقُولُ حَمْلٌ وَ مِنْهُمْ مَنْ يَقُولُ مَاتَ أَبُوهُ وَ لَمْ يُخَلِّفْ وَ مِنْهُمْ مَنْ يَقُولُ وُلِدَ قَبْلَ مَوْتِ أَبِيهِ بِسَنَتَيْنِ قَالَ زُرَارَةُ فَقُلْتُ وَ مَا تَأْمُرُنِي لَوْ أَدْرَكْتُ ذَلِكَ الزَّمَانَ قَالَ ادْعُ اللَّهَ بِهَذَا الدُّعَاءِ

Al-Husayn ibn Ahmad has narrated from Ahmad ibn lIila1 who has said that ‘Uthman ibn ‘Isa narrated to us from Khalid ibn Najih from Zurara ibn A’yan ibn abu ‘Abdullah^-asws who has said:

‘Abu Abdullah^-asws has said, ‘It will be necessary for the young boy to disappear from public sight.’ I then asked, ‘Why it will be necessary?’ The Imam replied: ‘Because of fear’ (pointing toward his^-asws chest).’ He will be the one whose reappearance will be intensely expected. His coming (to this world) be doubted. Certain people will say, ‘His mother was not blessed by him^-ajfj.’ Others will say, ‘His^-ajfj father^-asws died but left no surviving son^-asws.’ Certain others will say, ‘His^-ajfj ‘zahoor’[22] took place two years before the death of his^-ajfj father^-asws.’

I asked the Imam^-asws, ‘What do you command me if I were to live at that time?’ The Imam^-asws said, ‘Pray to Allah^-azwj in the words.

اللَّهُمَّ عَرِّفْنِي نَفْسَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي نَفْسَكَ لَمْ أَعْرِفْكَ اللَّهُمَّ عَرِّفْنِي نَبِيَّكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي نَبِيَّكَ لَمْ أَعْرِفْهُ قَطُّ اللَّهُمَّ عَرِّفْنِي حُجَّتَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي حُجَّتَكَ ضَلَلْتُ عَنْ دِينِي

‘O Lord, Make me recognise You^-azwj; if You do not Make me recognise You^-azwj, I will not recognise You^-azwj. O Lord^-azwj, Make me recognise Your Rasool^-saww; if You^-azwj do not Make me recognise Your Rasool^-saww I will never recognise him^-saww. O Lord^-azwj, Make me recognise the one who possesses Your^-azwj Authority over the creatures; if You^-azwj do not make me recognise him^-ajfj I will stray away from my religion.

قَالَ أَحْمَدُ بْنُ الْهِلَالِ سَمِعْتُ هَذَا الْحَدِيثَ مُنْذُ سِتٍّ وَ خَمْسِينَ سَنَةً

Ahmad ibn Hilal has said, ‘I had heard this Hadith fifty-six years ago.’[23]

The Reasons behind the Delay in the Appearance of the Imam^-ajfj:

ابْنُ مَسْرُورٍ، عَنِ ابْنِ عَامِرٍ، عَنْ عَمِّهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَمَّنْ ذَكَرَهُ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قُلْتُ لَهُ مَا بَالُ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ لَمْ يُقَاتِلْ فُلَاناً وَ فُلَاناً وَ فُلَاناً. قَالَ لِآَيَةٍ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذاباً أَلِيماً قَالَ قُلْتُ وَ مَا يَعْنِي بِتَزَايُلِهِمْ قَالَ وَدَائِعَ مُؤْمِنِينَ فِي أَصْلَابِ قَوْمٍ كَافِرِينَ، وَ كَذَلِكَ الْقَائِمُ عَلَيْهِ السَّلَامُ لَنْ يَظْهَرَ أَبَداً حَتَّى تَخْرُجَ وَدَائِعُ اللَّهِ عَزَّ وَ جَلَّ، فَإِذَا خَرَجَتْ ظَهَرَ عَلَى مَنْ ظَهَرَ مِنْ أَعْدَاءِ اللَّهِ فَقَتَلَهُمْ.

Ibn Masroor, from Ibn Amir, who from his uncle, who from Ibn Abu Ummar, who was told by a man who says:

It was asked from Abi Abd Allah^-asws why Amir-ul-Momineen^-asws did not fight against his opponents? The Imam^-asws replied: Because of this Verse of the Holy Quran:

‘لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذاباً أَلِيماً’ (48:25)

If they had been apart (momin from Kufar), We should certainly have punished the Unbelievers among them with a grievous Punishment.

I then asked what are the meanings of ‘لَوْ تَزَيَّلُوا’ ?  The Imam^-asws replied: ‘The unborn believers in the ‘Sulb’ (forehead) of the unbelievers.  And similarly, The ‘Qaim^-ajfj’ will not appear until Allah^-azwj Extracts the believers from the ‘Sulb’ of non-believers’.  When that is done, the Imam^-ajfj will take a stand against them and kill them.[24]

Allah^-azwj is not in any Hurry for the Establishment of the ‘Hour:

إِنَّ هَذَا الْأَمْرَ لَيْسَ يَجِي‏ءُ عَلَى مَا تُرِيدُ النَّاسُ إِنَّمَا هُوَ أَمْرُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ قَضَاؤُهُ وَ الصَّبْرُ وَ إِنَّمَا يَعْجَلُ مَنْ يَخَافُ الْفَوْت‏

The Imam^-asws said: This ‘Amr’ will not happen by the wish of people, this is the Amr-e-Allah^-azwj which is dependent on the Wish and Divine Doctrine of Allah^-azwj, and Allah^-azwj is not in any hurry, and expedition is seek by that who fears losing it.[25]

Occultation before Prophet-hood of Rasool-Allah^-saww:

حدثنا أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن يعقوب بن يزيد عن محمد بن أبي عمير عن سعد بن أبي خلف عن يعقوب بن شعيب عن أبي عبد الله ع قال كان بين عيسى و بين محمد ع خمسمائة عام منها مائتان و خمسون عاما ليس فيها نبي و لا عالم ظاهر قلت فما كانوا قال كانوا متمسكين بدين عيسى ع قلت فما كانوا قال كانوا مؤمنين ثم قال ع و لا يكون الأرض إلا و فيها عالم و كان ممن ضرب في الأرض لطلب الحجة سلمان الفارسي رضي الله عنه فلم يزل ينتقل من عالم إلى عالم و من فقيه إلى فقيه و يبحث عن الأسرار و يستدل بالأخبار منتظرا لقيام القائم سيد الأولين و الآخرين محمد ص أربعمائة سنة حتى بشر بولادته فلما أيقن بالفرج خرج يريد تهامة فسبي

It was narrated to us by my father, may Allah Have mercy on him, who was told by Mohammed Ibn Yahiya Attar, who from Yaqoob Ibn Yazeed, who from Mohammed Ibn Abi Yumar, who from Saeed Ibn Abi Khalaf, who from Yaqub Ibn shuaib, who has narrated:

Abi Abd Allah^-asws (Imam Jafar-e-Sadiq^-asws) said: The time span between Prophet Isa^-as and Prophet Mohammed was 500 years, out of that there was neither a Divine Prophet^-as nor a Divine Imam^-as for 250 years which would be (physically) be recognised (but was in occultation).  I asked: What people were (following)? Imam^-asws replied: There (the believers) followed the religion of Prophet Isa^-as. I asked what were they under those conditions?  The Imam^-asws replied: ‘They were the ‘Momin’.

The Imam^-asws then said: It is impossible for the Earth to be (stable) unless there is an ‘عالم’ (Imam^-asws) on its surface. And (at that time) the one, among people who were going around on earth in the search of the Imam^-asws, was Sulman-e-Farasi^-ra.  Thus he^-ra submitted to one (Hidden) Imam^-asws to another one^-as and to one Divine Representative^-as to another one^-as. And he^-ra kept on searching for the Mysteries of the religion of Allah^-azwj.

He^-ra at that time found guidance through the traditions (Ahadith) of (Allah^-azwj’s Hujjat^-as), until he waited for 400 years under those conditions, before finally getting the good News of the ‘Zahoor’ of the Leader of the last and future ones Rasool Allah Muhammad^-saww.  When Salman^-ra was informed about the ‘أيقن بالفرج خرج’ the Divine rising and appearance of Rasool-Allah^-saww, he travelled towards ‘تهامة’ Mecca, but he was imprisoned on his way (but he made it to Medina later on when Amir-ul-Momineen^-asws liberated him[26]) [27]

و بهذا الإسناد عن علي بن مهزيار عن فضالة عن أبان بن عثمان عن الحسن بن زياد قال قلت لأبي عبد الله ع هل تكون الأرض إلا و فيها إمام قال لا تكون إلا و فيها إمام عالم بحلالهم و حرامهم و ما يحتاجون إليه

From the same chain of narrators (of Hadith 15), Ali Ibn Mazyar narrates from Fazala, who form Aban Ibn Usman, who from Hasan Ibn Ziyad, who has narrated:

I asked from Imam Abi Abd Allah^-asws:  Can earth survive without the presence of a Just Imam^-as? The Imam^-asws replied: No, it is mandatory that a Divine Imam^-asws must be present on the face of Earth who would have all the knowledge related to Hallal and Harram (Permissible and Forbidden) as well as about all that which people need to know.[28]

The Momineen of Time of Occultation:

عَنْ أَبَانِ بْنِ‏ تَغْلِبَ عَنْ رِبْعِيٍّ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ قِيلَ لِأَبِي جَعْفَرٍ ع إِنَّ أَصْحَابَنَا بِالْكُوفَةِ لَجَمَاعَةٌ كَثِيرَةٌ فَلَوْ أَمَرْتَهُمْ لَأَطَاعُوكَ وَ اتَّبَعُوكَ قَالَ يَجِي‏ءُ أَحَدُكُمْ إِلَى كِيسِ أَخِيهِ فَيَأْخُذُ مِنْهُ حَاجَتَهُ فَقَالَ لَا فَقَالَ هُمْ بِدِمَائِهِمْ أَبْخَلُ ثُمَّ قَالَ إِنَّ النَّاسَ فِي هُدْنَةٍ نُنَاكِحُهُمْ وَ نُوَارِثُهُمْ حَتَّى إِذَا قَامَ الْقَائِمُ جَاءَتِ الْمُزَايَلَةُ وَ أَتَى الرَّجُلُ إِلَى كِيسِ أَخِيهِ فَيَأْخُذُ حَاجَتَهُ فَلَا يَمْنَعُهُ

It has been narrated by Aban Ibn Tagheeb, who from Rabbi who from Bureed Al-Jayali who says:

Once it was said to Abu Jafar^-asws (Imam Mohammed Baqir^-asws), there are so many of your^-asws followers living in Al-Kufa, if you^-asws ask them (to rise) they will listen to you^-asws and obey to (your^-asws instructions).

Imam^-asws asked: Tell me if a momin brother, who is in need of some money and takes out of the money bag of his fellow brother (accordingly to his need) and he does not stop him (from taking his monies).

He replied: No, conditions over there are not as such.

Imam^-asws replied: If he is (so reluctant in sharing his wealth) then surely, he is going to more reserve and selfish in giving his blood (for the sake of his brother in a battle, in the event of rising).

Imam^-asws then said: Listen, this is the time of solitude, and staying away from the wars, we would rather marry and inherent under these circumstances, implement Commands (of Allah^-azwj), return others’ deposits (entrusted to us).  However, the time of the ‘Al-Qaim^-ajfj’ will be the time of real loyalty and friendship, at that time a momin brother, if in need, will take out what he needs from the money bag of his brother momin, and he will not abhor it (to stop him from taking his money).[29]

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

It has been narrated by Abd Al-Wahid, who from Ahmed Ibn Hozah, who from Nawahandi, who from Abd Allah Ibn Hammad, who from Mufassil, who says:

Once while circumambulation of the Kabah, Imam Abu Abd Allah^-asws looked at me and asked: What is the matter with you O Mufassal, I^-asws find you very sad and depressed and with a pale face?

I replied: May I be scarified for your^-asws cause; I see Banu Abbas are enjoying both power and government.  I wish all this was with you so that we could also take part in it.

Imam^-asws replied: O Mufassal! If it were so, you would have to work extremely hard, providing security during the night and taking rounds (on streets) during the day.  Eating simple and tasteless food and wearing rough cloths, as was during the time of Amir-ul-Momineen^-asws. And if you were not to do those then your end is in the Fire.  These responsibilities have been lifted from us and this is the reason you are able to consume good food, have you seen a hardship turning into a blessing, as is the case in this era (for you).[30]

وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يُوسُفَ بْنِ يَعْقُوبَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ وَ وُهَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ‏ قَالَ إِذَا خَرَجَ الْقَائِمُ ع لَمْ يَكُنْ بَيْنَهُ وَ بَيْنَ الْعَرَبِ وَ قُرَيْشٍ إِلَّا السَّيْفُ مَا يَأْخُذُ مِنْهَا إِلَّا السَّيْفُ وَ مَا يَسْتَعْجِلُونَ بِخُرُوجِ الْقَائِمِ ع فَوَ اللَّهِ مَا طَعَامُهُ إِلَّا الشَّعِيرُ الْجَشِبُ وَ لَا لِبَاسُهُ إِلَّا الْغَلِيظُ الْخَبَرَ وَ مَا هُوَ إِلَّا السَّيْفُ وَ الْمَوْتُ تَحْتَ ظِلِّ السَّيْفِ

It has been narrated Ahmed Ibn Mohammed Ibn Uktada, who from Ahmed Ibn Yousif Ibn Yaqoob, who from Ismail Ibn Mahran, who from Al-Hassan Ibn Ali Ibn Abi Hamza, who from his father, who from Abu Basir:

Imam Abu Abd Allah^-asws said: When the Zahoor of ‘Al-Qaim’ takes place, there will only be sword between the people of Arab and Quraysh, so why do you like to bring it forward, By Allah, ‘مَا طَعَامُهُ إِلَّا الشَّعِيرُ الْجَشِبُ’ his food will nothing but the bread made out of barley[31], and will be wearing very rough cloths.  And Imam^-ajfj’s commitment will be with sword and death underneath the sword.[32]

حدثنا أبي و محمد بن الحسن رضي الله عنهما قالا حدثنا عبد الله بن جعفر الحميري عن محمد بن عيسى بن عبيد عن صالح بن محمد عن هانئ التمار قال قال أبو عبد الله ع إن لصاحب هذا الأمر غيبة المتمسك فيها بدينه كالخارط للقتاد ثم قال هكذا بيده ثم قال إن لصاحب هذا الأمر غيبة فليتق الله عبد و ليتمسك بدينه

It has been narrated to me by my father and Mohammed Ibn Hassan, who from Abd Allah Ibn Jafar Hamari, who from Mohammed Ibn Isa Ibn Abuad, who from Salay Ibn Mohammed, who from Hani Tammar, who has said:

Abu Abd Allah^-asws (Imam Jafar-e-Sadiq^-asws) said: There is occultation for the owner of the sword (during that time) observing religions is like separating thorns from leaves of ‘Qatada’[33]. Then Imam^-asws explain it by making signs by his^-asws hands and then said: Indeed ‘إن لصاحب هذا الأمر’ the owner of the Command has occultation, thus it is necessary for an ‘Abd’ (a devotee) to fear Allah^-azwj and adhere to the religion.[34]

Instructions for Shias during the Occultation:

الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ مُحَمَّدٍ الْوَاسِطِيِّ عَنْ أَبِي الْحَسَنِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ أَفْضَلُ أَعْمَالِ أُمَّتِي انْتِظَارُ الْفَرَجِ مِنَ اللَّهِ عَزَّ وَ جَلَّ

Through the chain of narrators going up to Imam Ali Reza,

Imam Al-Reza^-asws says that Rasool-Allah^-saww said: The best deed from the deeds of my nation is to ‘انْتِظَارُ الْفَرَجِ’ expect ‘the Zahoor and Relief’ being bestowed by Allah^-azwj.[35]

مُحَمَّدُ بْنُ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحُسَيْنِ بْنِ طَرِيفٍ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ دَخَلْتُ أَنَا وَ أَبِي عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ كَيْفَ أَنْتُمْ إِذَا صِرْتُمْ فِي حَالٍ لَا يَكُونُ فِيهَا إِمَامٌ هُدًى وَ لَا عَلَمٌ يُرَى فَلَا يَنْجُو مِنْ تِلْكَ الْحَيْرَةِ إِلَّا مَنْ دَعَا بِدُعَاءِ الْحَرِيقِ فَقَالَ أَبِي هَذَا وَ اللَّهِ الْبَلَاءُ فَكَيْفَ نَصْنَعُ جُعِلْتُ فِدَاكَ حِينَئِذٍ قَالَ إِذَا كَانَ ذَلِكَ وَ لَنْ تُدْرِكَهُ فَتَمَسَّكُوا بِمَا فِي أَيْدِيكُمْ حَتَّى يَصِحَّ لَكُمُ الْأَمْرُ

It has been narrated by Mohammed ibn Hammam, who from Al-Hamarry, who from Mohammed Ibn Isa and Al-Hussan ibn Tareef and all of them from Hammad ibn Isa, who from Abd Allah ibn Sanan, who says my father and I went to Abd Allah^-asws:

Imam^-asws asked us:  What will you do when you will be under those conditions when you will not be able to consult ‘إِمَامٌ هُدًى’ the Imam^-asws of Guidance, neither you will find the ‘عَلَمٌ يُرَى’ a flag (to get yourselves organised), nor there will be a way for deliverance and you will be in total chaos. ‘إِلَّا مَنْ دَعَا بِدُعَاءِ الْحَرِيقِ’ except for those who would supplication the supplication of ‘Al-Hareeq’.[36]

My father said: Of course that time will be of a great test, may I be sacrificed for you^-asws what shall we do at that time?

The Imam^-asws replied:  When you come across such time, you better act on the Instructions (our^-asws Ahadith), which you already have with you (in your hands), until you find the Just Imam^-asws.[37]

ابْنُ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يُوسُفَ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ وَ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ قَالَ لِيَ أَبِي ع لَا بُدَّ لَنَا مِنْ آذَرْبِيجَانَ لَا يَقُومُ لَهَا شَيْ‏ءٌ وَ إِذَا كَانَ ذَلِكَ فَكُونُوا أَحْلَاسَ بُيُوتِكُمْ وَ أَلْبِدُوا مَا أَلْبَدْنَا فَإِذَا تَحَرَّكَ مُتَحَرِّكُنَا فَاسْعَوْا إِلَيْهِ وَ لَوْ حَبْواً وَ اللَّهِ لَكَأَنِّي أَنْظُرُ إِلَيْهِ بَيْنَ الرُّكْنِ وَ الْمَقَامِ يُبَايِعُ النَّاسَ عَلَى كِتَابٍ جَدِيدٍ عَلَى الْعَرَبِ شَدِيدٌ وَ قَالَ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ

Ibn Aqdat, who from Ahmed ibn Yousif, who from Ibn Mehran, who from Ibn Al-Batayani, who from his father and Wahib ibn Hafiz, who from Abi Baseer, who says:

I heard it from Abu Abd Allah^-asws who said my^-asws father^-asws has said: It is bound to happen that a group to appear from Azerbaijan, who will be unstoppable.  When it occurs, you better stay at home, and exemplify us^-asws in adopting solitude.  And when someone from us^-asws calls you then move swiftly to reach him^-asws even if you have to crawl on your knees. By Allah^-azwj, I^-asws am foreseeing it that people (Shias) are pledging allegiance to him^-ajfj on the ‘كِتَابٍ جَدِيدٍ’ (The New Book) which is extremely abhorred by the Arabs.  And said: Woe be upon the arrogant among the Arabs who would be highly inclined in instigating and spreading troubles. [38]

وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ قَالَ حَدَّثَنِي يَحْيَى بْنُ زَكَرِيَّا بْنِ شَيْبَانَ قَالَ حَدَّثَنَا يُوسُفُ بْنُ كُلَيْبٍ الْمَسْعُودِيُّ قَالَ حَدَّثَنَا الْحَكَمُ بْنُ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ كَثِيرٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ دَخَلْتُ أَنَا وَ أَبَانٌ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ ذَاكَ حِينَ ظَهَرَتِ الرَّايَاتُ السُّودُ بِخُرَاسَانَ فَقُلْنَا مَا تَرَى فَقَالَ اجْلِسُوا فِي بُيُوتِكُمْ فَإِذَا رَأَيْتُمُونَا قَدِ اجْتَمَعْنَا عَلَى رَجُلٍ فَانْهَدُوا إِلَيْنَا بِالسِّلَاحِ

It has been narrated from Ahmed ibn Mohammed ibn Saeed, who reports from yahiya ibn Zakariya ibn Sheban, who from Yousif ibn Kulaib al-Masaudi, who from Al-Hakum ibn Sulayman who from Mohammed ibn Kaseer, who from Abi Bakr al-Hazzar, who says:

Aban and I were present in front of Imam Abi Abd Allah^-asws and that was the time when the black coloured flags had appeared from al-Khurasan, we asked the Imam^-asws what shall we do?

The Imam^-asws replied: You better stay at your homes, until someone from us^-asws calls upon you, and then come to us^-asws along with your arms.[39]

ابْنُ عُقْدَةَ عَنْ أَحْمَدَ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الصَّبَّاحِ بْنِ الضَّحَّاكِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ سَيْفٍ التَّمَّارِ عَنْ أَبِي الْمُرْهِفِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع هَلَكَتِ الْمَحَاضِيرُ قُلْتُ وَ مَا الْمَحَاضِيرُ قَالَ الْمُسْتَعْجِلُونَ وَ نَجَا الْمُقَرِّبُونَ وَ ثَبَتَ الْحِصْنُ عَلَى أَوْتَادِهَا كُونُوا أَحْلَاسَ بُيُوتِكُمْ فَإِنَّ الْفِتْنَةَ عَلَى مَنْ أَثَارَهَا وَ إِنَّهُمْ لَا يُرِيدُونَكُمْ بِحَاجَةٍ إِلَّا أَتَاهُمُ اللَّهُ بِشَاغِلٍ لِأَمْرٍ يُعْرَضُ لَهُمْ

Ibn Aqtada, from Ahmed ibn Ziyad, who from Ali ibn Al-Sabah ibn Al-Zahak, who from Jafar ibn Mohammed ibn Samah, who from Saif al-Tammar, who from Abi Murhif, who says:

Once Abu Abd Allah^-asws (Imam Jafar-e-Sadiq^-asws) said: The ‘الْمَحَاضِيرُ’ will be destroyed! It was asked who are the ‘الْمَحَاضِيرُ’?

Imam^-asws replied: The impatient ones who would like to expedite the appearance of the Imam^-ajfj (and will be destroyed).  However, only those will survive who believe in the appearance of the Hujjat^-ajfj to take place in the near future, at that time the unjust governments will be on rock-solid foundations.  At that time you better confine yourself to your home, as the ‘الْفِتْنَةَ’ (strife) will be harmful for those who will get involved in it and will be destroyed by it as Allah^-azwj will Subject them to that which they will not like for themselves.[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ سَدِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا سَدِيرُ الْزَمْ بَيْتَكَ وَ كُنْ حِلْساً مِنْ‏ أَحْلَاسِهِ وَ اسْكُنْ مَا سَكَنَ اللَّيْلُ وَ النَّهَارُ فَإِذَا بَلَغَكَ أَنَّ السُّفْيَانِيَّ قَدْ خَرَجَ فَارْحَلْ إِلَيْنَا وَ لَوْ عَلَى رِجْلِكَ

A number of our companions, from Ahmad Bin Muhammad, from Usmaan Bin Isa, from Bakr Bin Muhammad, from Sudeyr who said:

Abu Abdullah^-asws said: ‘O Sudeyr! Be seated in your houses and remain calm, and stay like that overnight (during dark period of fitna) but when the day arrives, and Al-Sufyani has come out, so get out to come to us^-asws even if you have to walk on your feet’[41]

عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ قَالَ كَانَ فِيمَا وَرَدَ عَلَيَّ مِنَ الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ قَدَّسَ اللَّهُ رُوحَهُ فِي جَوَابِ مَسَائِلِي إِلَى صَاحِبِ الزَّمَانِ ع وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ الْوَقْفِ عَلَى نَاحِيَتِنَا وَ مَا يُجْعَلُ لَنَا ثُمَّ يَحْتَاجُ إِلَيْهِ صَاحِبُهُ فَكُلُّ مَا لَمْ يُسَلِّمْ فَصَاحِبُهُ فِيهِ بِالْخِيَارِ وَ كُلُّ مَا سَلَّمَ فَلَا خِيَارَ لِصَاحِبِهِ فِيهِ احْتَاجَ أَوْ لَمْ يَحْتَجْ افْتَقَرَ إِلَيْهِ أَوِ اسْتَغْنَى عَنْهُ وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ مَنْ يَسْتَحِلُّ مَا فِي يَدِهِ مِنْ أَمْوَالِنَا أَوْ يَتَصَرَّفُ فِيهِ تَصَرُّفُهُ فِي مَالِهِ مِنْ غَيْرِ أَمْرِنَا فَمَنْ فَعَلَ ذَلِكَ فَهُوَ مَلْعُونٌ وَ نَحْنُ خُصَمَاؤُهُ يَوْمَ الْقِيَامَةِ وَ قَدْ قَالَ النَّبِيُّ ص الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ مَلْعُونٌ عَلَى لِسَانِي وَ لِسَانِ كُلِّ نَبِيٍّ مُجَابٍ فَمَنْ ظَلَمَنَا كَانَ فِي جُمْلَةِ الظَّالِمِينَ

It was narrated by the father of Al-Hussain Mohammed Ibn Jafar Al-Syedi, who from Sheikh Abi Jafar Mohammed Ibn Usman Al-Yamari, who has got an answer from Imam-e-Zaman^-ajfj:

Imam-e-Zaman^-ajfj said: And about that person who possess from our assets, and he has made it permissible for himself to consume those, without our consent, as he would spend from his own wealth, so the reply for that person is that he is ‘مَلْعُونٌ’ transgressor and we^-asws will hold him responsible for this in the Hereafter. Rasool-Allah^-saww had said, whoever would make the belongings of my^-saww progeny permissible for him that which Allah^-azwj has Made forbidden; he is a ‘مَلْعُونٌ’ from me^-saww as well as for all the Prophets^-as. (Beware) whoever transgresses against us^-asws, he will be counted among those who have committed cruelties against us^-asws in the past and as such have been cursed by Allah^-azwj. As per the Words of Allah: Beware Allah’s curse is, surely, on the transgressors.[42]

Shias and the Issues during Grand Occultation:

ابْنُ عُقْدَةَ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ يُوسُفَ بْنِ كُلَيْبٍ الْمَسْعُودِيِّ عَنِ الْحَكَمِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ كَثِيرٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ دَخَلْتُ ‏أَنَا وَ أَبَانٌ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ ذَلِكَ حِينَ ظَهَرَتِ الرَّايَاتُ السُّودُ بِخُرَاسَانَ فَقُلْنَا مَا تَرَى فَقَالَ اجْلِسُوا فِي بُيُوتِكُمْ فَإِذَا رَأَيْتُمُونَا قَدِ اجْتَمَعْنَا عَلَى رَجُلٍ فَانْهَدُوا إِلَيْنَا بِالسِّلَاحِ توضيح قال الجوهري نهد إلى العدو ينهد بالفتح أي نهض

Ibn Yaqida, who from Yahiya ibn Zikarya, who from Yousif ibn Kaleeb Masyoodi, who from Hakim Salaman, who from Mohammed ibn Kaseer, who from Abu Bakr Hazme, who says the following:

Once Abaan and myself were in the service of Abu Abdullah^-asws and we were told about the black flag rising in the Khurasan.  We asked from the Imam^-asws what is your^-asws opinion about the (uprising)?  Imam^-asws replied:  You should stay in your homes until you find out that we^-asws have agreed to support someone^-asws, only then come out to serve us^-asws fully prepared and armed.[43]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ كَانَ أَبُو جَعْفَرٍ ع فِي الْمَسْجِدِ الْحَرَامِ فَذَكَرَ بَنِي أُمَيَّةَ وَ دَوْلَتَهُمْ فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ إِنَّمَا نَرْجُو أَنْ تَكُونَ صَاحِبَهُمْ وَ أَنْ يُظْهِرَ اللَّهُ عَزَّ وَ جَلَّ هَذَا الْأَمْرَ عَلَى يَدَيْكَ فَقَالَ مَا أَنَا بِصَاحِبِهِمْ وَ لَا يَسُرُّنِي أَنْ أَكُونَ صَاحِبَهُمْ إِنَّ أَصْحَابَهُمْ أَوْلَادُ الزِّنَا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَخْلُقْ مُنْذُ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ سِنِينَ وَ لَا أَيَّاماً أَقْصَرَ مِنْ سِنِينِهِمْ وَ أَيَّامِهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْمُرُ الْمَلَكَ الَّذِي فِي يَدِهِ الْفَلَكُ فَيَطْوِيهِ طَيّاً

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Abu Ali al-Ash’ariy has narrated from Muhammad ibn Abd al-Habbar all from Ali ibn Hadid from Ismil ibn Darraj from Zurarah who has narrated the following:

‘Once Abu Ja’far^-asws was in Masjid al-Haram[44] when banu ‘Umayyah and their government was mentioned. Certain ones of his companions said, ‘We hope you will be the one to deal with them and Allah^-azwj will make this cause dominant through your hand.’ He^-asws said: ‘I am not the one^-ajfj to deal with them and He^-azwj will not want me^-asws to deal with them. The ones who will deal with them (banu ‘Umayyah) are children born out of wedlock. Allah^-azwj has not Created any era from the time He^-azwj Created the skies and earth, of shorter years or days than their (banu ‘Umayyah’s) years and days. Allah^-azwj Commands the angel in whose hand is the group (of planets and stars) to scroll it in a fast scrolling manner.’[45]

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 Abdullah^-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.[46]

ِالْزَمُوا الْأَرْضَ وَ اصْبِرُوا عَلَى الْبَلَاءِ وَ لَا تُحَرِّكُوا بِأَيْدِيكُمْ وَ سُيُوفِكُمْ فِي هَوَى أَلْسِنَتِكُمْ وَ لَا تَسْتَعْجِلُوا بِمَا لَمْ يُعَجِّلْهُ اللَّهُ لَكُمْ فَإِنَّهُ مَنْ مَاتَ مِنْكُمْ عَلَى فِرَاشِهِ وَ هُوَ عَلَى مَعْرِفَةِ حَقِّ رَبِّهِ وَ حَقِّ رَسُولِهِ وَ أَهْلِ بَيْتِهِ مَاتَ شَهِيداً وَ وَقَعَ أَجْرُهُ عَلَى اللَّهِ وَ اسْتَوْجَبَ ثَوَابَ مَا نَوَى مِنْ صَالِحِ عَمَلِهِ وَ قَامَتِ النِّيَّةُ مَقَامَ إِصْلَاتِهِ لِسَيْفِهِ فَإِنَّ لِكُلِّ شَيْ‏ءٍ مُدَّةً وَ أَجَلًا

Amir-ul-Momineen^-asws says, in one of the sermons:

Stick to the earth, be patient in trials, do not move your hands and swords after the liking of your tongues, and do not make haste in matters in which Allah^-azwj has not asked for haste because any one of you who dies in his bed while he had knowledge of the rights of Allah^-azwj and the rights of His Prophet^-saww and members^-asws of the Prophet^-saww’s house, will die as a martyr. His reward is incumbent on Allah^-azwj. He is also eligible to the recompense of what good acts he has intended to do, since his intention takes the place of drawing his sword. Certainly, for every thing there is a (prescribed) time and a limit.[47]

دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص انْتِظَارُ الْفَرَجِ بِالصَّبْرِ عِبَادَةٌ

It is written in ‘Dawaad-e-Radawi’ that Prophet Muhammad^-saww said: ‘To wait for the ‘al-Faraj’ (Zahoor-e-Imam-e-Zaman^-ajfj) with patience, is the Ibadah (worship).[48]

ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْمُغِيرَةِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ يَأْتِي عَلَى النَّاسِ زَمَانٌ يَغِيبُ عَنْهُمْ إِمَامُهُمْ فَيَا طُوبَى لِلثَّابِتِينَ عَلَى أَمْرِنَا فِي ذَلِكَ الزَّمَانِ إِنَّ أَدْنَى مَا يَكُونُ لَهُمْ مِنَ الثَّوَابِ أَنْ يُنَادِيَهُمُ الْبَارِئُ عَزَّ وَ جَلَّ عِبَادِي آمَنْتُمْ بِسِرِّي وَ صَدَّقْتُمْ بِغَيْبِي فَأَبْشِرُوا بِحُسْنِ الثَّوَابِ مِنِّي فَأَنْتُمْ عِبَادِي وَ إِمَائِي حَقّاً مِنْكُمْ أَتَقَبَّلُ وَ عَنْكُمْ أَعْفُو وَ لَكُمْ أَغْفِرُ وَ بِكُمْ أَسْقِي عِبَادِيَ الْغَيْثَ وَ أَدْفَعُ عَنْهُمُ الْبَلَاءَ وَ لَوْلَاكُمْ لَأَنْزَلْتُ عَلَيْهِمْ عَذَابِي قَالَ جَابِرٌ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا أَفْضَلُ مَا يَسْتَعْمِلُهُ الْمُؤْمِنُ فِي ذَلِكَ الزَّمَانِ قَالَ حِفْظُ اللِّسَانِ وَ لُزُومُ الْبَيْتِ

Ibn Walid, who from Saffar, who from Baraqi, who from his father, who from Mughara, who from Mufazzal ibn Salay, who from Jabir who has narrated the following:

Abi Abd Allah^-asws (Mohammed Baqir^-asws) said: ‘People will face a time when their Imam^-asws will be in occultation. Blessed are those who would stay firm on the mastership of the ‘Sahib-e-Amr’ (the Divine Authority^-asws) from us^-asws.  The minimum reward for them will be that Allah^-azwj will Say to them: ‘O My^-azwj servants! You have believed in My^-azwj secret, you ratified the one^-ajfj whom I^-azwj have obscured from your eyes; therefore I^-azwj Give you news of the best rewards.  In fact only you are My^-azwj slaves and slave-girls, I^-azwj will Approve of only your good deeds and only Forgive your shortcomings. And will disregard your sins in the Hereafter; for your sake I^-azwj will send down the rain, withhold disasters; I^-azwj would have sent down torment if you were not among others.

Jabir asked: O son^-asws of the Prophet^-saww! Please inform me what a ‘Momin’ should do during the time of Occultation of Imam^-ajfj? Imam^-asws replied: To keep quiet and adopt solitude (to remain at home).[49]

عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْعَلَوِيِّ عَنْ حَيْدَرِ بْنِ مُحَمَّدٍ السَّمَرْقَنْدِيِّ عَنْ أَبِي عَمْرٍو الْكَشِّيِّ عَنْ حَمْدَوَيْهِ بْنِ بِشْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع إِنَّ عَبْدَ اللَّهِ بْنَ بُكَيْرٍ يَرْوِي حَدِيثاً وَ يَتَأَوَّلُهُ وَ أَنَا أُحِبُّ أَنْ أَعْرِضَهُ عَلَيْكَ فَقَالَ مَا ذَاكَ الْحَدِيثُ قُلْتُ قَالَ ابْنُ بُكَيْرٍ حَدَّثَنِي عُبَيْدُ بْنُ زُرَارَةَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع أَيَّامَ خَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ‏ بْنِ الْحَسَنِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَصْحَابِنَا فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ قَدْ خَرَجَ وَ أَجَابَهُ النَّاسُ فَمَا تَقُولُ فِي الْخُرُوجِ مَعَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع اسْكُنْ مَا سَكَنَتِ السَّمَاءُ وَ الْأَرْضُ فَقَالَ عَبْدُ اللَّهِ بْنُ بُكَيْرٍ فَإِذَا كَانَ الْأَمْرُ هَكَذَا فَلَمْ يَكُنْ خُرُوجٌ مَا سَكَنَتِ السَّمَاءُ وَ الْأَرْضُ فَمَا مِنْ قَائِمٍ وَ مَا مِنْ خُرُوجٍ فَقَالَ أَبُو الْحَسَنِ صَدَقَ أَبُو عَبْدِ اللَّهِ ع وَ لَيْسَ الْأَمْرُ عَلَى مَا تَأَوَّلَهُ ابْنُ بُكَيْرٍ إِنَّمَا قَالَ أَبُو عَبْدِ اللَّهِ ع اسْكُنْ مَا سَكَنَتِ السَّمَاءُ مِنَ النِّدَاءِ وَ الْأَرْضُ مِنَ الْخَسْفِ بِالْجَيْشِ

Ahmed ibn Mohammed ibn Isa Alavi, who Haider ibn Mohammed Samar Qandi, who from abu Ummero al-Ladshi, who from Hamidia ibn Bashir, who from Mohammed ibn Isa, who from al-Hussain ibn Khalid who has narrated the following:

I once asked from Abu al-Hassan al-Reza^-asws that I have heard a hadith from Abdullah ibn Bakir and he gave an interpretation for it but I would like to hear from yourself^-asws.  The Imam^-asws said: Narrate it to me.  I (the narrator) said: Ibn Kaseer says that I have heard it from Aubaad ibn Zaara that once I was in the service of Imam Jafar-e-Sadiq^-asws at the time when Mohammed ibn Abdullah ibn Hassan[50] had initiated a revolt against the government.  At that time, a person from our companions came and asked from the Imam^-asws:  ‘May I be sacrificed for your cause. Mohammed ibn Hassan has risen up against the ruler and people have started supporting him.  What do you say about our involvement?  Shall we support him in his uprising?  Imam^-asws replied:  You should remain inactive until the skies and the earth are silent.

Abdullah ibn Bakir says about this (Hadith) that since the instructions have been issued to keep silent until the earth and the skies are quiet and stationary so there will neither be any establishment of a leader nor there will be a rising (against unjust government).  Abu Al-Hassan Al-Reza^-asws replied:  Abu Al-Hassan (Imam Jafar-e-Sadiq^-asws) said the truth but interpretation of ibn Bakir is wrong.  Abu Al-Hassan^-asws has said: Remain inactive until the skies and the earth are silent.  It means until there is no ‘Call’ from the skies and until the cracks opens up the earth.[51]

Affairs of Shias During the Occultation:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَطَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مَنْصُورٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ إِذَا أَصْبَحْتُ وَ أَمْسَيْتُ لَا أَرَى إِمَاماً أَئْتَمُّ بِهِ مَا أَصْنَعُ قَالَ فَأَحِبَّ مَنْ كُنْتَ تُحِبُّ وَ أَبْغِضْ مَنْ كُنْتَ تُبْغِضُ حَتَّى يُظْهِرَهُ اللَّهُ عَزَّ وَ جَلَّ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn Ali al-’Attar from Ja’far ibn Muhammad from Mansur from the person he mentioned who has said:

‘Once I asked Abu Abd Allah^-asws, ‘If I pass the day and night and do not find an Imam^-asws to follow then what should I do?’

‘The Imam^-asws said, ‘Love those whom you love (because of us^-asws) and hate those whom you hate (due to us^-asws) until Allah^-azwj will Grant him^-ajfj permission to reappear.’[52]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَإِذا نُقِرَ فِي النَّاقُورِ قَالَ إِنَّ مِنَّا إِمَاماً مُظَفَّراً مُسْتَتِراً فَإِذَا أَرَادَ اللَّهُ عَزَّ ذِكْرُهُ إِظْهَارَ أَمْرِهِ نَكَتَ فِي قَلْبِهِ نُكْتَةً فَظَهَرَ فَقَامَ بِأَمْرِ اللَّهِ تَبَارَكَ وَ تَعَالَى

Abu Ali al-Ashari has narrated from Muhammad ibn Hassa’n from Muhammad ibn Ali from ‘Abd Allah ibn al-Qasim from al-Mufaddal ibn ‘Umar who has said:

‘About the words of Allah^-azwj that read: ‘When the trumpet is sounded,’ (74:8) Abu Abd Allah^-asws has said, ‘From us^-asws there will be a triumphant Imam^-ajfj behind a cover. When Allah^-azwj will Like to Grant him^-ajfj permission to rise (with Divine Authority and Power). He^-azwj will Place a spot in his^-ajfj heart. He^-ajfj will then reappear in public sight and rise (with Divine Authority) by the Command of Allah^-azwj.’’[53]

مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ قَالَ كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ ع إِذَا غَضِبَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى خَلْقِهِ نَحَّانَا عَنْ جِوَارِهِمْ

Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from Ahmad ibn al-Husayn from Muhammad ibn ‘Abd Allah from Muhammad ibn al-Faraj who has said the following:

‘Once Abu Jafar^-asws wrote to me, ‘When Allah^-azwj is angry with His creatures, He^-azwj Keeps us^-asws (the Imams^-asws) away from their vicinity. ‘‘[54]

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ يَا ثَابِتُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ كَانَ وَقَّتَ هَذَا الْأَمْرَ فِي السَّبْعِينَ فَلَمَّا أَنْ قُتِلَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِ اشْتَدَّ غَضَبُ اللَّهِ تَعَالَى عَلَى أَهْلِ الْأَرْضِ فَأَخَّرَهُ إِلَى أَرْبَعِينَ وَ مِائَةٍ فَحَدَّثْنَاكُمْ فَأَذَعْتُمُ الْحَدِيثَ فَكَشَفْتُمْ قِنَاعَ السَّتْرِ وَ لَمْ يَجْعَلِ اللَّهُ لَهُ بَعْدَ ذَلِكَ وَقْتاً عِنْدَنَا وَ يَمْحُو اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ قَالَ أَبُو حَمْزَةَ فَحَدَّثْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ قَدْ كَانَ كَذَلِكَ

Ali ibn Muhammad and Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from al-Hassan ibn Mahbub from Abu Hamza al-Thumali who has said:

‘I heard Abu Jafar^-asws say, ‘O Thabit, Allah^-azwj had ‘Set A Time’ for it (Divine Government on Earth) in the year seventy, but when Al-Husayn^-asws was murdered Allah^-azwj’s ‘Anger’ became more intense on the people on Earth, He^-azwj Delayed it until one hundred forty (140). At that time we^-asws spoke to you about it and you publicised this Hadith and disclosed the secret.

Allah^-azwj, thereafter, has not set any time limit that we (can tell) you, as Allah^-azwj obliterates whatever He^-azwj Likes and Establishes whatever He^-azwj Wants; with Him is the original Book.’

‘Abu Hamza has said, ‘I narrated the above Hadith to Abu Abd Allah^-asws and Imam^-asws replied: ‘It was just as you said.[55]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْأَنْبَارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ذَكَرْنَا عِنْدَهُ مُلُوكَ آلِ فُلَانٍ فَقَالَ إِنَّمَا هَلَكَ النَّاسُ مِنِ اسْتِعْجَالِهِمْ لِهَذَا الْأَمْرِ إِنَّ اللَّهَ لَا يَعْجَلُ لِعَجَلَةِ الْعِبَادِ إِنَّ لِهَذَا الْأَمْرِ غَايَةً يَنْتَهِي إِلَيْهَا فَلَوْ قَدْ بَلَغُوهَا لَمْ يَسْتَقْدِمُوا سَاعَةً وَ لَمْ يَسْتَأْخِرُوا

Al-Husayn ibn Muhammad has narrated from Ja’far ibn Muhammad from al-Qasim ibn ‘Ismail al-Anbari from al-Hassan ibn Ali from Ibrahim ibn Mihzarn from his father who has said:

‘Once we mentioned before Abu Abd Allah^-asws the kings from the descendants of so and so. The Imam^-asws said, ‘People have perished due to their haste for this matter (the rise of al-Mahdi^-ajfj). Allah^-azwj does not Expedite it because of the haste of people. For this matter (the rise of al-Mahdi^-ajfj) there is a goal toward which it proceeds. Once they (people) will reach that goal, they then will not be able to move it forward or back-wards, even by an hour.[56]

مُحَمَّدُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْأَنْبَارِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِي الْمَغْرَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ أَمْرٍ قَدِ اقْتَرَبَ قُلْتُ جُعِلْتُ فِدَاكَ كَمْ مَعَ الْقَائِمِ مِنَ الْعَرَبِ قَالَ نَفَرٌ يَسِيرٌ قُلْتُ وَ اللَّهِ إِنَّ مَنْ يَصِفُ هَذَا الْأَمْرَ مِنْهُمْ لَكَثِيرٌ قَالَ لَا بُدَّ لِلنَّاسِ مِنْ أَنْ يُمَحَّصُوا وَ يُمَيَّزُوا وَ يُغَرْبَلُوا وَ يُسْتَخْرَجُ فِي الْغِرْبَالِ خَلْقٌ كَثِيرٌ

Muhammad ibn Yahya and al-Hassan ibn Muhammad have narrated from al-Qasim ibn ‘Isma’Il al-Anbari from al-Husayn ibn Ali from abu al-Mighra’ from abu Ya ‘fur who has said:

‘I heard Abu Abd Allah^-asws saying, ‘Woe to the rebellious Arabs, The matter is coming closer.’ I then asked, ‘May Allah keep my soul in service for your^-asws cause, how many people from the Arab nation will be there with al-Qa’im^-ajfj?’ The Imam^-asws said, ‘Just very few.’ I then said, ‘By Allah^-azwj, those who speak of this matter (the rise of Al-Mahdi^-asws) are quite many in number. ‘ The Imam^-asws said, ‘People must be refined, distinguished and examined, A sifting process proves a great number of people as useless.[57]‘‘

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ ثُمَّ قَالَ لِي مَا الْفِتْنَةُ قُلْتُ جُعِلْتُ فِدَاكَ الَّذِي عِنْدَنَا الْفِتْنَةُ فِي الدِّينِ فَقَالَ يُفْتَنُونَ كَمَا يُفْتَنُ الذَّهَبُ ثُمَّ قَالَ يُخْلَصُونَ كَمَا يُخْلَصُ الذَّهَبُ

A number of our people have narrated from Ahmad ibn Muhammad from Mu’ammar ibn al-Khallad who has said:

‘I heard Abu AI-Hassan^-asws ask, ‘Do people think they will not be tested because they say, ‘We have believed?’ (29:2) Then he^-asws asked, ‘Do you know what al-Fitna, (trial) is?’ I said, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, in our opinion it is the trial and test in religion,’ The Imam^-asws said, ‘They will be tested and refined as gold is tested.’ He^-asws then said, ‘They will be purified as gold is purified and re-fined.[58]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Issa from Hariz from Zurara who has said the toll owing:

‘Abu Abd Allah^-asws has said, ‘Learn who your Imam^-asws is. When you learn who he is, then it will have no negative effect on you whether this matter (the rise of al-Mahdi^-asws) will take place earlier or later.’’[59]‘

How People are Guided from Imam-e-Zaman^-ajfj During Occultation?

حدثنا محمد بن أحمد الشيباني رضي الله عنه قال حدثنا أحمد بن يحيى بن زكريا القطان قال حدثنا بكر بن عبد الله بن حبيب قال حدثنا الفضل بن صقر العبدي قال حدثنا أبو معاوية عن سليمان بن مهران الأعمش عن الصادق جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين ع قال

It has been narrated by Mohammed Ibn Ahmed Al-shaibani, who from Ahmed ibn Yahiya ibn Zakarya Al-Qatan, who from Bakr ibn Abd Allah ibn Habib, who from Al-Fazal ibn Saqar ibn Al-Abadi, who from Abu Muwawiya who from Salaman ibn Mehran Al-Amish who has said:

I heard it from Al-Sadiq Jafar^-asws Ibn Muhammad^-asws, who from his^-asws father^-asws Muhammad^-asws Ibn Ali^-asws who from his^-asws father^-asws Ali^-asws ibn Al-Hussain^-asws, who has said:

نحن أئمة المسلمين و حجج الله على العالمين و سادة المؤمنين و قادة الغر المحجلين و موالي المؤمنين و نحن أمان لأهل الأرض كما أن النجوم أمان لأهل السماء و نحن الذين بنا يمسك الله السماء أن تقع على الأرض إلا بإذنه و بنا يمسك الأرض أن تميد بأهلها و بنا ينزل الغيث و تنشر الرحمة و تخرج بركات الأرض و لو لا ما في الأرض منا لساخت بأهلها ثم قال و لم تخل الأرض منذ خلق الله آدم من حجة لله فيها ظاهر مشهور أو غائب مستور و لا تخلو إلى أن تقوم الساعة من حجة لله فيها و لو لا ذلك لم يعبد الله قال سليمان فقلت للصادق ع فكيف ينتفع الناس بالحجة الغائب المستور قال كما ينتفعون بالشمس إذا سترها السحاب

We^-asws are the Imam^-asws of the Muslims and are the ‘حجج الله’ Proof of Allah^-azwj on the Universe and we^-asws are the Chief of ‘المؤمنين’ believers, and are the Guide of the people of Paradise having ‘bright hands and faces’ (pious) ones.  And we^-asws are the ‘موالي’ Guardians of the believers.  Because of us^-asws people of the earth are protected (from Allah’s Wrath due to their sins), as the stars are stabilising the residents of the skies for our^-asws sake.  Due to our^-asws presence Allah^-azwj Holds back the sky from falling onto the Earth.  And because of His^-azwj Greatness and our^-asws regard, Allah^-azwj Protects the Earth from tripping over and taking into its depth its inhabitants.  Allah^-azwj Sends down rain due to us^-asws and Extends His^-azwj Bounties.  The treasures of the Earth are surfaced due to us^-asws.

If the Earth would not find an Imam^-asws from us^-asws upon it, it would destabilise and get destroyed along with what is on it.  And then said: Allah^-azwj never Lets the earth to be but with a Divine Imam^-asws, since the time of it’s first inhabitant, Prophet Adam^-as.  Either the Authority of Allah^-azwj (the Imam) is visible and well known to its inhabitants or is in occultation and is made obscure from people’s eyes, but (in any case) the earth will not remain without an Imam until the Doom’s day.  With the presence of the Imam^-asws on the face of the earth, ‘Ibadah’ (worship) cannot be performed (as it will be worthless).

Suleiman says, I asked Imam Jafar-e-Sadiq^-asws:  ‘How people are going to get benefit from an Imam^-asws who is in occultation and obscure from the eyes of the people?  Imam^-asws replied: Similar to the people benefiting from the Sunrays, when it is covered by the clouds.[60]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَمَّنْ حَدَّثَهُ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَقْرَبُ مَا يَكُونُ الْعِبَادُ مِنَ اللَّهِ جَلَّ ذِكْرُهُ وَ أَرْضَى مَا يَكُونُ عَنْهُمْ إِذَا افْتَقَدُوا حُجَّةَ اللَّهِ جَلَّ وَ عَزَّ وَ لَمْ يَظْهَرْ لَهُمْ وَ لَمْ يَعْلَمُوا مَكَانَهُ وَ هُمْ فِي ذَلِكَ يَعْلَمُونَ أَنَّهُ لَمْ تَبْطُلْ حُجَّةُ اللَّهِ جَلَّ ذِكْرُهُ وَ لَا مِيثَاقُهُ فَعِنْدَهَا فَتَوَقَّعُوا الْفَرَجَ صَبَاحاً وَ مَسَاءً فَإِنَّ أَشَدَّ مَا يَكُونُ غَضَبُ اللَّهِ عَلَى أَعْدَائِهِ إِذَا افْتَقَدُوا حُجَّتَهُ وَ لَمْ يَظْهَرْ لَهُمْ وَ قَدْ عَلِمَ أَنَّ أَوْلِيَاءَهُ لَا يَرْتَابُونَ وَ لَوْ عَلِمَ أَنَّهُمْ يَرْتَابُونَ مَا غَيَّبَ حُجَّتَهُ عَنْهُمْ طَرْفَةَ عَيْنٍ وَ لَا يَكُونُ ذَلِكَ إِلَّا عَلَى رَأْسِ شِرَارِ النَّاسِ

Ali ibn Ibrahim has narrated from his father from Muhammad ibn Khalid from the person who narrated to him from al-Mufaddal ibn ‘Umar, and Muhammad ibn Yahya from’ Abd Allah ibn Muhammad ibn’ lsa from his father from certain people of his friends from al-Mufaddal ibn ‘Umar who has narrated: from abu ‘Abd Allah, ‘Alayhi at-Salam. who has said the following:

Abu Abd Allah^-asws said: (Pious) People are nearer to Allah^-azwj, and He^-azwj is more pleased with them when the Imam^-asws who possesses (Divine) Authority from Allah^-azwj will be out of their sight. He^-ajfj will not publicly appear among them and they will not know his^-ajfj place (of residence). Despite this they will know that the Imam^-ajfj, who possesses Authority from Allah^-azwj is not invalidated and neither is His^-azwj Covenant.

Under such situation, they (the devout ones) expect, in their mornings and evenings, relief and happiness, through his^-ajfj reappearance in public. Allah^-azwj’s Wrath for His^-azwj enemies is most Intense when the Divine Imam^-ajfj will be out of public sight and will not appear to them.

(Indeed) Allah^-azwj Knows that His^-azwj friends do not have doubts. If it had been in His^-azwj Knowledge that they doubt He^-azwj would not have caused the Divine Imam^-ajfj to disappear from public sight, not even for a blinking of an eye. That (Allah^-azwj’s Wrath) Hangs only over the heads of the evil ones among the people.’[61]

Ibadah (Worship) during Occultation:

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّمَا أَفْضَلُ الْعِبَادَةُ فِي السِّرِّ مَعَ الْإِمَامِ مِنْكُمُ الْمُسْتَتِرِ فِي دَوْلَةِ الْبَاطِلِ أَوِ الْعِبَادَةُ فِي ظُهُورِ الْحَقِّ وَ دَوْلَتِهِ مَعَ الْإِمَامِ مِنْكُمُ الظَّاهِرِ

فَقَالَ يَا عَمَّارُ الصَّدَقَةُ فِي السِّرِّ وَ اللَّهِ أَفْضَلُ مِنَ الصَّدَقَةِ فِي الْعَلَانِيَةِ وَ كَذَلِكَ وَ اللَّهِ عِبَادَتُكُمْ فِي السِّرِّ مَعَ إِمَامِكُمُ‏ الْمُسْتَتِرِ فِي دَوْلَةِ الْبَاطِلِ وَ تَخَوُّفُكُمْ مِنْ عَدُوِّكُمْ فِي دَوْلَةِ الْبَاطِلِ وَ حَالِ الْهُدْنَةِ أَفْضَلُ مِمَّنْ يَعْبُدُ اللَّهَ عَزَّ وَ جَلَّ ذِكْرُهُ فِي ظُهُورِ الْحَقِّ مَعَ إِمَامِ الْحَقِّ الظَّاهِرِ فِي دَوْلَةِ الْحَقِّ وَ لَيْسَتِ الْعِبَادَةُ مَعَ الْخَوْفِ فِي دَوْلَةِ الْبَاطِلِ مِثْلَ الْعِبَادَةِ وَ الْأَمْنِ فِي دَوْلَةِ الْحَقِّ وَ اعْلَمُوا أَنَّ مَنْ صَلَّى مِنْكُمُ الْيَوْمَ صَلَاةً فَرِيضَةً فِي جَمَاعَةٍ مُسْتَتِرٍ بِهَا مِنْ عَدُوِّهِ فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ لَهُ خَمْسِينَ صَلَاةً فَرِيضَةً فِي جَمَاعَةٍ وَ مَنْ صَلَّى مِنْكُمْ صَلَاةً فَرِيضَةً وَحْدَهُ مُسْتَتِراً بِهَا مِنْ عَدُوِّهِ فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ بِهَا لَهُ خَمْساً وَ عِشْرِينَ صَلَاةً فَرِيضَةً وَحْدَانِيَّةً وَ مَنْ صَلَّى مِنْكُمْ صَلَاةً نَافِلَةً لِوَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ لَهُ بِهَا عَشْرَ صَلَوَاتٍ نَوَافِلَ وَ مَنْ عَمِلَ مِنْكُمْ حَسَنَةً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا عِشْرِينَ حَسَنَةً وَ يُضَاعِفُ اللَّهُ عَزَّ وَ جَلَّ حَسَنَاتِ الْمُؤْمِنِ مِنْكُمْ إِذَا أَحْسَنَ أَعْمَالَهُ وَ دَانَ بِالتَّقِيَّةِ عَلَى دِينِهِ وَ إِمَامِهِ وَ نَفْسِهِ وَ أَمْسَكَ مِنْ لِسَانِهِ أَضْعَافاً مُضَاعَفَةً إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِيمٌ قُلْتُ جُعِلْتُ فِدَاكَ قَدْ وَ اللَّهِ رَغَّبْتَنِي فِي الْعَمَلِ وَ حَثَثْتَنِي عَلَيْهِ وَ لَكِنْ أُحِبُّ أَنْ أَعْلَمَ كَيْفَ صِرْنَا نَحْنُ الْيَوْمَ أَفْضَلَ أَعْمَالًا مِنْ أَصْحَابِ الْإِمَامِ الظَّاهِرِ مِنْكُمْ فِي دَوْلَةِ الْحَقِّ وَ نَحْنُ عَلَى دِينٍ وَاحِدٍ فَقَالَ إِنَّكُمْ سَبَقْتُمُوهُمْ إِلَى الدُّخُولِ فِي دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى الصَّلَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ إِلَى كُلِّ خَيْرٍ وَ فِقْهٍ وَ إِلَى عِبَادَةِ اللَّهِ عَزَّ ذِكْرُهُ سِرّاً مِنْ عَدُوِّكُمْ مَعَ إِمَامِكُمُ الْمُسْتَتِرِ مُطِيعِينَ لَهُ صَابِرِينَ مَعَهُ مُنْتَظِرِينَ لِدَوْلَةِ الْحَقِّ خَائِفِينَ عَلَى إِمَامِكُمْ وَ أَنْفُسِكُمْ مِنَ الْمُلُوكِ الظَّلَمَةِ تَنْتَظِرُونَ إِلَى حَقِّ إِمَامِكُمْ وَ حُقُوقِكُمْ فِي أَيْدِي الظَّلَمَةِ قَدْ مَنَعُوكُمْ ذَلِكَ وَ اضْطَرُّوكُمْ إِلَى حَرْثِ الدُّنْيَا وَ طَلَبِ الْمَعَاشِ مَعَ الصَّبْرِ عَلَى دِينِكُمْ وَ عِبَادَتِكُمْ وَ طَاعَةِ إِمَامِكُمْ وَ الْخَوْفِ مَعَ عَدُوِّكُمْ فَبِذَلِكَ ضَاعَفَ اللَّهُ عَزَّ وَ جَلَّ لَكُمُ الْأَعْمَالَ فَهَنِيئاً لَكُمْ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا تَرَى إِذاً أَنْ نَكُونَ مِنْ أَصْحَابِ الْقَائِمِ وَ يَظْهَرَ الْحَقُّ وَ نَحْنُ الْيَوْمَ فِي إِمَامَتِكَ وَ طَاعَتِكَ أَفْضَلُ أَعْمَالًا مِنْ أَصْحَابِ دَوْلَةِ الْحَقِّ وَ الْعَدْلِ فَقَالَ سُبْحَانَ اللَّهِ أَ مَا تُحِبُّونَ أَنْ يُظْهِرَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْحَقَّ وَ الْعَدْلَ فِي الْبِلَادِ وَ يَجْمَعَ اللَّهُ الْكَلِمَةَ وَ يُؤَلِّفَ اللَّهُ بَيْنَ قُلُوبٍ مُخْتَلِفَةٍ وَ لَا يَعْصُونَ اللَّهَ عَزَّ وَ جَلَّ فِي أَرْضِهِ وَ تُقَامَ حُدُودُهُ فِي خَلْقِهِ وَ يَرُدَّ اللَّهُ الْحَقَّ إِلَى أَهْلِهِ فَيَظْهَرَ حَتَّى لَا يُسْتَخْفَى بِشَيْ‏ءٍ مِنَ الْحَقِّ مَخَافَةَ أَحَدٍ مِنَ الْخَلْقِ أَمَا وَ اللَّهِ يَا عَمَّارُ لَا يَمُوتُ مِنْكُمْ مَيِّتٌ عَلَى الْحَالِ الَّتِي أَنْتُمْ عَلَيْهَا إِلَّا كَانَ أَفْضَلَ عِنْدَ اللَّهِ مِنْ كَثِيرٍ مِنْ شُهَدَاءِ بَدْرٍ وَ أُحُدٍ فَأَبْشِرُوا

AI-Husayn ibn Muhammad al-Ash’ari has narrated from Mualla ibn Mohammed from Ali ibn Mirdas from Safwan ibn Yahya and aI-Hassan ibn Mahbub from Hisham ibn Salim from’ Ammar al-Sabati who has said the following:

‘Once I asked Abu Abd Allah^-asws ‘Is the worship in secrecy with an Imam^-asws from you^-asws during the government of falsehood more virtuous or is the worship during the reign and government of the truth with an Imam^-asws from you in public sight, more virtuous?’

The Imam^-asws replied: ‘O ‘Ammar, charity in secrecy, I^-asws say by Allah^-azwj, is more virtuous than the charity given out publicly. The same is true when you worship in private when your Imam^-asws is out of public sight during the government of falsehood.

(Worship) with fear from your enemies during the government of falsehood with peace of mind is more virtuous than worshipping Allah^-azwj during the Just Governance established and when Just is distinctive (and clear). Worship with fear during the government of falsehood is not like the worship in peace under the government of the Truth.

You must know that if one of you performs his obligatory prayer in congregation in time and completes it, and maintains anonymity from the enemy, Allah^-azwj will Record it as equal to fifty obligatory prayers performed in congregation. If one of you performs an obligatory prayer individually in time and completes it, and maintains anonymity from the enemy, Allah^-azwj will Record it equal in virtue to twenty-five obligatory prayers performed individually. If one of you performs an optional prayer in time and completes it, Allah^-azwj will Record it as equal to ten optional prayers.

If one of you will do one good deed, Allah^-azwj will record it as equal to twenty good deeds. Allah^-azwj will Grant multiple rewards for the good deeds of a believer among you who does good deeds. Allah^-azwj will Grant him good reward in multiples for maintaining anonymity in his religion, about his Imam^-asws and his own life (Eman) and controlling his tongue. Allah^-azwj is (the most) generous.’

‘I then said, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, you^-asws have certainly encouraged me to do good deeds and have given me much needed advice. However, I love to know, how can we today be having more virtuous deeds as compared with the followers of the Imam^-asws from your family living among them in public sight under the governance of the Just (Imam^-ajfj) while we all have the same religion?’

‘The Imam^-asws replied: ‘You have become the winner of this in accepting the religion of Allah^-azwj, in Salat (Praying), in Soam (Fasting), in performing Hajj, in every good deed, in understanding and in the worship of Allah^-azwj, in ‘private’. (You have maintained) anonymity from your enemies when your Imam^-asws (with full Divine reign) does not live in public sight, but you obey him^-ajfj with patience, waiting for and expecting the establishment of the Just government while you are afraid for your Imam^-ajfj and your own lives from the unjust rulers.

You wait for and expect to receive your rights and the rights of your Imam^-ajfj that unjust ones have usurped. They have denied your rights and have forced you toward the worldly gains and means of living, but with patience you perform your religious duties, your worship, and your obedience to your Imam^-ajfj despite fear from your enemies. For this reason Allah^-azwj will Grant you the reward for your good deeds in multiples. May it be handsome and graceful for you.

‘I then asked, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, what does your holiness say in the following cases? Will our deeds as the companions of al-Qa’im^-asws[62], when the truth will become dominant, be more virtuous then or are now that we are your^-asws followers and are obeying you^-asws? Are our deeds now more virtuous or those during the dominance of the government of the Truth and Justice?’

‘The Imam^-asws said, ‘Glory belongs to Allah^-azwj. Do you not love to see Allah^-azwj Grant ‘Dominance’ to the Truth and Justice in all lands, unite ideologies, bring together the differing hearts so no one disobeys Allah^-azwj on His^-azwj Earth? (Do you not love to see?) His^-azwj Laws are practiced among His^-azwj creatures and Allah^-azwj to Make the rights return where they belong and overcome so nothing of the truth is kept obscure out of fear of any of the creatures.

By Allah^-azwj, O Ammar, no one of you will die in the condition that you live now but that is more virtuous than the conditions of the martyrs of Badr and ‘Uhud. It is a glad news for all of you.’[63]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ عَنْ هِشَامٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ قَالَ حَدَّثَنِي الثِّقَةُ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُمْ سَمِعُوا أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ فِي خُطْبَةٍ لَهُ اللَّهُمَّ وَ إِنِّي لَأَعْلَمُ أَنَّ الْعِلْمَ لَا يَأْرِزُ كُلُّهُ وَ لَا يَنْقَطِعُ مَوَادُّهُ وَ أَنَّكَ لَا تُخْلِي أَرْضَكَ مِنْ حُجَّةٍ لَكَ عَلَى خَلْقِكَ ظَاهِرٍ لَيْسَ بِالْمُطَاعِ أَوْ خَائِفٍ مَغْمُورٍ كَيْلَا تَبْطُلَ حُجَجُكَ وَ لَا يَضِلَّ أَوْلِيَاؤُكَ بَعْدَ إِذْ هَدَيْتَهُمْ بَلْ أَيْنَ هُمْ وَ كَمْ أُولَئِكَ الْأَقَلُّونَ عَدَداً وَ الْأَعْظَمُونَ عِنْدَ اللَّهِ جَلَّ ذِكْرُهُ قَدْراً الْمُتَّبِعُونَ لِقَادَةِ الدِّينِ الْأَئِمَّةِ الْهَادِينَ الَّذِينَ يَتَأَدَّبُونَ بِآدَابِهِمْ وَ يَنْهَجُونَ نَهْجَهُمْ فَعِنْدَ ذَلِكَ يَهْجُمُ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الْإِيمَانِ فَتَسْتَجِيبُ أَرْوَاحُهُمْ لِقَادَةِ الْعِلْمِ وَ يَسْتَلِينُونَ مِنْ حَدِيثِهِمْ مَا اسْتَوْعَرَ عَلَى غَيْرِهِمْ وَ يَأْنَسُونَ بِمَا اسْتَوْحَشَ مِنْهُ الْمُكَذِّبُونَ وَ أَبَاهُ الْمُسْرِفُونَ أُولَئِكَ أَتْبَاعُ الْعُلَمَاءِ صَحِبُوا أَهْلَ الدُّنْيَا بِطَاعَةِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ أَوْلِيَائِهِ وَ دَانُوا بِالتَّقِيَّةِ عَنْ دِينِهِمْ وَ الْخَوْفِ مِنْ عَدُوِّهِمْ فَأَرْوَاحُهُمْ مُعَلَّقَةٌ بِالْمَحَلِّ الْأَعْلَى فَعُلَمَاؤُهُمْ وَ أَتْبَاعُهُمْ خُرْسٌ صُمْتٌ فِي دَوْلَةِ الْبَاطِلِ مُنْتَظِرُونَ لِدَوْلَةِ الْحَقِّ وَ سَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَ يَمْحَقُ الْبَاطِلَ هَا هَا طُوبَى لَهُمْ عَلَى صَبْرِهِمْ عَلَى دِينِهِمْ فِي حَالِ هُدْنَتِهِمْ وَ يَا شَوْقَاهْ إِلَى رُؤْيَتِهِمْ فِي حَالِ ظُهُورِ دَوْلَتِهِمْ وَ سَيَجْمَعُنَا اللَّهُ وَ إِيَّاهُمْ فِي جَنَّاتِ عَدْنٍ وَ مَنْ صَلَحَ مِنْ آبَائِهِمْ وَ أَزْوَاجِهِمْ وَ ذُرِّيَّاتِهِمْ

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Mahbub from abu ‘Usamah from Hisham and Muhammad ibn Yahya from Ahmad ibn Muhammad from ibn Mahbub from Hisham ibn Salim from Abu Hamza from Abu lshaq who has said the following:

‘Reliable men of the companions of Amir-ul-Momineen^-asws have said that they heard Amir-ul-Momineen^-asws say in one of his^-asws sermons:

‘Our Allah^-azwj, I^-asws know that knowledge will not be erased and its sources will not discontinue altogether and You^-azwj will not leave Your^-azwj Earth without a leader with Your^-azwj Authority over Your^-azwj creatures. The one^-asws who lives among the people well-known (to them) but is (mostly) disobeyed or is suppressed and lives in solitude so that proofs of Your^-azwj Authority are not invalidated and Your^-azwj friends are not misled after You^-azwj have Granted them the guidance.

Where, in fact, are they (friends of Allah^-azwj) and how many are they? They are very few, but are of great respect before Allah^-azwj. They follow the Imam^-asws (leader) of religion. (They follow) the guiding Imam^-asws (leader), establish in themselves the recognition of A’immah^-asws[64] and emulate their^-asws way of life. In such conditions knowledge will lead them to the true belief and their souls then accept the call of the leaders of the knowledge. Those statements of the Imam^-asws that are difficult to understand for others are soft and easy for them to understand. They feel comfortable with what is frightening to those who reject (the Just) and the transgressors who have disregarded them.

They are the followers of the Scholars^-asws. They only accompany the worldly people in obedience to Allah^-azwj and His^-azwj friends. They maintain privacy to be part of their religion out of fear from their enemies. Thus, their souls cling to the high position (of the realm of existence). Their knowledgeable ones and followers (of Imams^-asws) live quietly and silently, under the rule of the government of falsehood, waiting for the government of the Just. Allah^-azwj will soon Establish Just with His^-azwj Words and Abolish the falsehood. Our Allah^-azwj! how fortunate it is for them due to their patience in the matters of their religion in their peacetime! How strong is the desire to see them in the time of the dominance of their government!

Allah^-azwj will soon Bring us together with them in the Gardens of Eden along with those of their parents, children and spouse who had been performing good deeds.[65]

It will be Very Hard to Remain on ‘Just’ During the Occultation:

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ إِذَا فُقِدَ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَاللَّهَ اللَّهَ فِي أَدْيَانِكُمْ لَا يُزِيلُكُمْ عَنْهَا أَحَدٌ يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِصَاحِبِ هَذَا الْأَمْرِ مِنْ غَيْبَةٍ حَتَّى يَرْجِعَ عَنْ هَذَا الْأَمْرِ مَنْ كَانَ يَقُولُ بِهِ إِنَّمَا هِيَ مِحْنَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ امْتَحَنَ بِهَا خَلْقَهُ لَوْ عَلِمَ آبَاؤُكُمْ وَ أَجْدَادُكُمْ دِيناً أَصَحَّ مِنْ هَذَا لَاتَّبَعُوهُ قَالَ فَقُلْتُ يَا سَيِّدِي مَنِ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَقَالَ يَا بُنَيَّ عُقُولُكُمْ تَصْغُرُ عَنْ هَذَا وَ أَحْلَامُكُمْ تَضِيقُ عَنْ حَمْلِهِ وَ لَكِنْ إِنْ تَعِيشُوا فَسَوْفَ تُدْرِكُونَهُ

Ali ibn Muhammad has narrated from al-Hassan ibn ‘Isa ibn Muhammad ibn Ali ibn Ja’far from his father from his grandfather from Ali ibn Ja’far from his brother, Musa ibn Ja’far, ‘Alayhi al-Salam, who has said the following:

Imam Musa^-asws ibn Jafar^-asws said: ‘When the fifth descendent of the seventh (Imam^-asws: 12^th Imam^-ajfj) will disappear from public sight, at that time for the sake of Allah^-azwj, for the sake of Allah^-azwj, protect your religion so no one can strip you off it. My son, it is necessary that the person^-ajfj in charge of this task (Leadership with Divine Authority) should disappear from the public sight. Even those who believe in it will turn away from their belief. It will certainly be a trial from Allah^-azwj to test His^-azwj creatures. Had your fathers and ancestors known any other religion more correct than this they would certainly have followed it.’

‘I then asked, ‘My master, who is the fifth from the descendants of the seventh?’ He said, ‘My son, your intelligence falls shorter to reach it and your understanding remains narrower to accommodate it but if you happen to live (up to that time) you will (surely) realise it.[66]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْمُسَاوِرِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِيَّاكُمْ وَ التَّنْوِيهَ أَمَا وَ اللَّهِ لَيَغِيبَنَّ إِمَامُكُمْ سِنِيناً مِنْ دَهْرِكُمْ وَ لَتُمَحَّصُنَّ حَتَّى يُقَالَ مَاتَ قُتِلَ هَلَكَ بِأَيِّ وَادٍ سَلَكَ وَ لَتَدْمَعَنَّ عَلَيْهِ عُيُونُ الْمُؤْمِنِينَ وَ لَتُكْفَؤُنَّ كَمَا تُكْفَأُ السُّفُنُ فِي أَمْوَاجِ الْبَحْرِ فَلَا يَنْجُو إِلَّا مَنْ أَخَذَ اللَّهُ مِيثَاقَهُ وَ كَتَبَ فِي قَلْبِهِ الْإِيمَانَ وَ أَيَّدَهُ بِرُوحٍ مِنْهُ وَ لَتُرْفَعَنَّ اثْنَتَا عَشْرَةَ رَايَةً مُشْتَبِهَةً لَا يُدْرَى أَيٌّ مِنْ أَيٍّ قَالَ فَبَكَيْتُ ثُمَّ قُلْتُ فَكَيْفَ نَصْنَعُ قَالَ فَنَظَرَ إِلَى شَمْسٍ دَاخِلَةٍ فِي الصُّفَّةِ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ تَرَى هَذِهِ الشَّمْسَ قُلْتُ نَعَمْ فَقَالَ وَ اللَّهِ لَأَمْرُنَا أَبْيَنُ مِنْ هَذِهِ الشَّمْسِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran from Muhammad ibn al-Musawir from al-Mufaddal ibn ‘Umar who has said:

‘I heard Abu Abd Allah^-asws say, ‘Beware of publicity. By Allah^-azwj, your Imam^-asws will disappear from the public sight for (many) years of your time. You will be sifted until the only thing that can be said about him^-asws will be, ‘He is dead, killed, destroyed and no one will know in which of the valleys he^-asws may have travelled.’

The eyes of the believing ones will weep for him^-asws and your (affairs) will be in utter turmoil just as when ships face the rough seas. No one will survive this except those from whom Allah^-azwj has Taken a covenant, written belief in their hearts and has supported them with a spirit from His Self^-azwj. Twelve similar flags will be raised and one will not be able to distinguish which is which.’ I wept and then asked, ‘What shall we do?’ The Imam^-asws then looked to the Sun (light) passing through the deck and said, ‘O Aba Abdullah do you not see this ‘sun’ I said yes (I do), he^-asws said by Allah^-azwj our^-asws ‘Matter’ (Hujjat^-ajfj) is clearer than this Sun. ‘‘[67]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ فِي صَاحِبِ هَذَا الْأَمْرِ شَبَهاً مِنْ يُوسُفَ ع قَالَ قُلْتُ لَهُ كَأَنَّكَ تَذْكُرُهُ حَيَاتَهُ أَوْ غَيْبَتَهُ قَالَ فَقَالَ لِي وَ مَا يُنْكَرُ مِنْ ذَلِكَ هَذِهِ الْأُمَّةُ أَشْبَاهُ الْخَنَازِيرِ إِنَّ إِخْوَةَ يُوسُفَ ع كَانُوا أَسْبَاطاً أَوْلَادَ الْأَنْبِيَاءِ تَاجَرُوا يُوسُفَ وَ بَايَعُوهُ وَ خَاطَبُوهُ وَ هُمْ إِخْوَتُهُ وَ هُوَ أَخُوهُمْ‏ فَلَمْ يَعْرِفُوهُ حَتَّى قَالَ أَنَا يُوسُفُ وَ هَذَا أَخِي فَمَا تُنْكِرُ هَذِهِ الْأُمَّةُ الْمَلْعُونَةُ أَنْ يَفْعَلَ اللَّهُ عَزَّ وَ جَلَّ بِحُجَّتِهِ فِي وَقْتٍ مِنَ الْأَوْقَاتِ كَمَا فَعَلَ بِيُوسُفَ إِنَّ يُوسُفَ ع كَانَ إِلَيْهِ مُلْكُ مِصْرَ وَ كَانَ بَيْنَهُ وَ بَيْنَ وَالِدِهِ مَسِيرَةُ ثَمَانِيَةَ عَشَرَ يَوْماً فَلَوْ أَرَادَ أَنْ يُعْلِمَهُ لَقَدَرَ عَلَى ذَلِكَ لَقَدْ سَارَ يَعْقُوبُ ع وَ وُلْدُهُ عِنْدَ الْبِشَارَةِ تِسْعَةَ أَيَّامٍ مِنْ بَدْوِهِمْ إِلَى مِصْرَ فَمَا تُنْكِرُ هَذِهِ الْأُمَّةُ أَنْ يَفْعَلَ اللَّهُ جَلَّ وَ عَزَّ بِحُجَّتِهِ كَمَا فَعَلَ بِيُوسُفَ أَنْ يَمْشِيَ فِي أَسْوَاقِهِمْ وَ يَطَأَ بُسُطَهُمْ حَتَّى يَأْذَنَ اللَّهُ فِي ذَلِكَ لَهُ كَمَا أَذِنَ لِيُوسُفَ قَالُوا أَ إِنَّكَ لَأَنْتَ يُوسُفُ قالَ أَنَا يُوسُفُ

Ali ibn Ibrahim has narrated from Muhammad ibn al-Husayn from ibn Abu Najran from Fadalah ibn Ayyub from Sadir al-Sayrafi who has said the following:

‘I heard Abu Abd Allah^-asws say, ‘In the case of the person^-asws in charge of this task, (Establishing the Just Rule) there is a similarity to (Prophet) Yusuf^-as.’

I then asked, ‘Are you, Ya Imam^-asws, speaking of his^-asws lifetime or his^-asws disappearance?’ The Imam^-asws then asked, ‘What is it then that certain illegitimate people of this nation refuse to acknowledge?

The brothers of Yusuf^-as were grandchildren of the Prophets^-as. They did business with Yusuf^-as, conducted trade with him^-as and spoke to him^-as. They were his^-as brothers and he^-as was their brother but they could not recognise him^-as until he^-as said, ‘I am Yusuf^-as and this (Benjamin^-as) is my^-as brother.’ Why should (certain people of) this condemned nation refuse to accept if Allah^-azwj, in a certain time would do, to the possessor of His^-azwj Authority, what He^-azwj Did to Yusuf^-as?

Yusuf^-as was the person in charge of Egypt and there was a distance of twenty-eight (28) days of journey between him^-as and his^-as father^-as. If he^-as had wanted to inform him^-as (his^-as father^-as) he^-as could have done so. (Prophet) Jacob^-as and his sons journeyed after they heard the good news, for nine days from their Bedouin home to Egypt. Why then should this nation refuse to accept if Allah^-azwj would do to the person who possesses His^-azwj Authority, what He^-azwj Did to Yusuf^-as?

That he^-ajfj may walk in their market place and step on their furnishings until Allah^-azwj will Grant him^-asws permission to reappear in public as He^-azwj Did to Yusuf^-as, when they asked (in surprise), ‘Are you really Yusuf^-as?’ He^-as replied, ‘Yes, I^-as am Yusuf^-as.[68]

مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ يَحْيَى بْنِ الْمُثَنَّى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَفْقِد ُ النَّاسُ إِمَامَهُمْ يَشْهَدُ الْمَوْسِمَ فَيَرَاهُمْ وَ لَا يَرَوْنَهُ

Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from Ishaq ibn Muhammad from Yahya ibn al-Muthanna from ‘Abd Allah ibn Bukayr from ‘Ubayd ibn Zurara who bas said the following:

‘I heard Abu Abd Allah^-asws say, ‘People will miss their Imam^-asws. However, He^-ajfj will attend Hajj and see them, but they will not (be able to) see him^-asws.[69]

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 ع فَوَجَدْتُهُ مُتَفَكِّراً يَنْكُتُ فِي الْأَرْضِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لِي أَرَاكَ مُتَفَكِّراً تَنْكُتُ فِي الْأَرْضِ أَ رَغْبَةً مِنْكَ فِيهَا 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 فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَمْ تَكُونُ الْحَيْرَةُ وَ الْغَيْبَةُ قَالَ سِتَّةَ أَيَّامٍ أَوْ سِتَّةَ أَشْهُرٍ أَوْ سِتَّ سِنِينَ 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 فَقُلْتُ ثُمَّ مَا يَكُونُ بَعْدَ ذَلِكَ فَقَالَ ثُمَّ يَفْعَلُ اللَّهُ مَا يَشَاءُ فَإِنَّ لَهُ بَدَاءَاتٍ وَ إِرَادَاتٍ وَ غَايَاتٍ وَ نِهَايَاتِ

Ali ibn Muhammad has narrated from ‘Abd Allah ibn Muhammad ibn Khalid who has said that Mundhir ibn Muhammad ibn Qabus narrated to us from Mansur ibn al-Sindi from abu Dawud al-Mustariq from Tha’Iaba ibn Mayrnun from Malik al-Juhanni from al-Harith ibn al-Mughirah from al-Asbagh ibn Nuhata who has said the following:

‘Once I went to see Amir-ul-Momineen^-asws, and found him^-asws thinking and drawing lines on the ground. I then said, ‘O Amir-ul-Momineen^-asws, I see you^-asws thinking and drawing lines on the ground. Have you^-asws become interested in them (calculations)?’ He^-asws replied, ‘No, by Allah^-azwj, I^-asws have not become interested in these, and I^-asws have never been interested in the whole world, not even for a day, but I^-asws thought about a baby^-asws from my^-asws descendants, the eleventh generation. He^-asws is al-Mahdi^-asws who will fill the Earth with (Divine) Justice and Fairness after its being filled with suffering with injustice. He^-ajfj will disappear from public sight under confusing conditions. Certain people will deviate and others will find the path of guidance.’

‘I then asked, ‘O Amir-ul-Momineen^-asws, how long will be the duration of confusion and (his^-asws) disappearance?’ He^-asws said, ‘Six days or six months or six years      .’ I then asked, ‘Will this really come to pass?’ He said, ‘Yes, just as his creation will be necessary (so also will his disappearance). However, O Asbagh, this is not your concern. Those people will be of the best in this nation with the most virtuous ones of this family (Ahl al-Bayt).’ I then asked, ‘What will happen afterwards?’ He^-asws replied, ‘Allah^-azwj will Do whatever He^-azwj will Decide. He^-ajfj possesses many ‘al-Hada’ (certain Objectives) Wills, Goals and Implementations.’[70]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّمَا نَحْنُ كَنُجُومِ السَّمَاءِ كُلَّمَا غَابَ نَجْمٌ طَلَعَ نَجْمٌ حَتَّى إِذَا أَشَرْتُمْ بِأَصَابِعِكُمْ وَ مِلْتُمْ بِأَعْنَاقِكُمْ غَيَّبَ اللَّهُ عَنْكُمْ نَجْمَكُمْ فَاسْتَوَتْ بَنُو عَبْدِ الْمُطَّلِبِ فَلَمْ يُعْرَفْ أَيٌّ مِنْ أَيٍّ فَإِذَا طَلَعَ نَجْمُكُمْ فَاحْمَدُوا رَبَّكُمْ

Ali ibn Ibrahim has narrated from his father from Hannan ibn Sadir from Ma’ruf ibn Kharrabudh from abu Ja’far, ‘Alayhi al-Salam, who has said:

‘We^-asws only are like the Stars in Heavens. Whenever one^-asws star disappears (from sight) another one^-asws turns up to sight and you can point to him^-asws with your fingers and make a gesture with your necks (for identification).

Allah^-azwj will, however, cause your (last) Star to disappear from your sight. The descendants of ‘Abd al-Muttalib^-asws all look similar and you would always find it difficult to distinguish one^-asws from the other^-asws. When your star will reappear you must (engage) in Praising your Lord^-azwj.’[71]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِبْرَاهِيمَ بْنِ خَلَفِ بْنِ عَبَّادٍ الْأَنْمَاطِيِّ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ فِي الْبَيْتِ أُنَاسٌ فَظَنَنْتُ أَنَّهُ إِنَّمَا أَرَادَ بِذَلِكَ غَيْرِي فَقَالَ أَمَا وَ اللَّهِ لَيَغِيبَنَّ عَنْكُمْ صَاحِبُ هَذَا الْأَمْرِ وَ لَيَخْمِلَنَّ هَذَا حَتَّى يُقَالَ مَاتَ هَلَكَ فِي أَيِّ وَادٍ سَلَكَ وَ لَتُكْفَؤُنَّ كَمَا تُكْفَأُ السَّفِينَةُ فِي أَمْوَاجِ الْبَحْرِ لَا يَنْجُو إِلَّا مَنْ أَخَذَ اللَّهُ مِيثَاقَهُ وَ كَتَبَ الْإِيمَانَ فِي قَلْبِهِ وَ أَيَّدَهُ بِرُوحٍ مِنْهُ وَ لَتُرْفَعَنَّ اثْنَتَا عَشْرَةَ رَايَةً مُشْتَبِهَةً لَا يُدْرَى أَيٌّ مِنْ أَيٍّ قَالَ فَبَكَيْتُ فَقَالَ مَا يُبْكِيكَ يَا أَبَا عَبْدِ اللَّهِ فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ لَا أَبْكِي وَ أَنْتَ تَقُولُ اثْنَتَا عَشْرَةَ رَايَةً مُشْتَبِهَةً لَا يُدْرَى أَيٌّ مِنْ أَيٍّ قَالَ وَ فِي مَجْلِسِهِ كَوَّةٌ تَدْخُلُ فِيهَا الشَّمْسُ فَقَالَ أَ بَيِّنَةٌ هَذِهِ فَقُلْتُ نَعَمْ قَالَ أَمْرُنَا أَبْيَنُ مِنْ هَذِهِ الشَّمْسِ

Al-Husayn ibn Muhammad and Muhammad ibn Yahya have narrated from Ja’far ibn Muhammad from al-Hassan ibn Muawiya from ‘Abd Allah ibn Jabala from Ibrahim ibn Khalaf ibn ‘Abbad al-Anmati from Mufaddal ibn ‘Umar who has said the following:

‘Once I was in the presence of Abu Abd Allah^-asws and other people were also present therein. I thought the Imam^-asws meant people other than me when he said, ‘By Allah^-azwj, those in charge of establishing the Kingdom of Allah^-azwj on earth and the owner of this Task (Leadership with Divine Authority) will disappear from your sight. This (case) will become so obscure that people will say, ‘He^-ajfj is dead, destroyed or no one knows in which valley he^-ajfj has travelled.’ You will be shaken just as the ship is shaken in rough seas. No one will remain safe except those with whom Allah^-azwj has Made a covenant, written Eman in their hearts and has supported with a spirit from Him^-azwj.

Twelve flags will be raised. They will be identical so much so that one will not be able to distinguish one from the other.’

‘I then wept. The Imam^-asws asked, ‘What has caused you to weep, O Abu Abd Allah?’ I then said, ‘May Allah keep my soul in service for your^-asws cause, how can I stop weeping? You^-asws say, ‘Twelve identical flags will be raised and one will not be able to distinguish one from the other.’ The narrator has reported that in the place of (our) gathering, sunlight had come in through a hole. The Imam^-asws asked, ‘Is this (sun-light on the spot) clear?’ I said, ‘Yes, it is clear.’ The Imam^-asws said, ‘Our case is even clearer than this sun (light).’’[72]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْأَنْبَارِيِّ عَنْ يَحْيَى بْنِ الْمُثَنَّى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لِلْقَائِمِ غَيْبَتَانِ يَشْهَدُ فِي إِحْدَاهُمَا الْمَوَاسِمَ يَرَى النَّاسَ وَ لَا يَرَوْنَهُ

Al-Husayn ibn Muhammad has narrated from Ja’far ibn Muhammad from al-Qasim ibn ‘lsmail al-Anbari from Yahya ibn al-Muthanna from ‘Abd Allah ibn Bukayr from ‘Ubayd ibn Zurara from abu ‘Abd Allah, ‘Alayhi al-Salam, who has said the following:

‘Al-Qa’im^-ajfj will disappear from the public sight twice. In one of those seasons he^-ajfj will attend Hajj. He^-ajfj will see the people, but they will not see him.’[73]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ بَعْضِ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع مِمَّنْ يُوثَقُ بِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع تَكَلَّمَ بِهَذَا الْكَلَامِ وَ حُفِظَ عَنْهُ وَ خَطَبَ بِهِ عَلَى مِنْبَرِ الْكُوفَةِ اللَّهُمَّ إِنَّهُ لَا بُدَّ لَكَ مِنْ حُجَجٍ فِي أَرْضِكَ حُجَّةٍ بَعْدَ حُجَّةٍ عَلَى خَلْقِكَ يَهْدُونَهُمْ إِلَى دِينِكَ وَ يُعَلِّمُونَهُمْ عِلْمَكَ كَيْلَا يَتَفَرَّقَ أَتْبَاعُ أَوْلِيَائِكَ ظَاهِرٍ غَيْرِ مُطَاعٍ أَوْ مُكْتَتَمٍ يُتَرَقَّبُ إِنْ غَابَ عَنِ النَّاسِ شَخْصُهُمْ فِي حَالِ هُدْنَتِهِمْ فَلَمْ يَغِبْ عَنْهُمْ قَدِيمُ مَبْثُوثِ عِلْمِهِمْ وَ آدَابُهُمْ فِي قُلُوبِ الْمُؤْمِنِينَ مُثْبَتَةٌ فَهُمْ بِهَا عَامِلُونَ وَ يَقُولُ ع فِي هَذِهِ الْخُطْبَةِ فِي مَوْضِعٍ آخَرَ فِيمَنْ هَذَا وَ لِهَذَا يَأْرِزُ الْعِلْمُ إِذَا لَمْ يُوجَدْ لَهُ حَمَلَةٌ يَحْفَظُونَهُ وَ يَرْوُونَهُ كَمَا سَمِعُوهُ مِنَ الْعُلَمَاءِ وَ يَصْدُقُونَ عَلَيْهِمْ فِيهِ اللَّهُمَّ فَإِنِّي لَأَعْلَمُ أَنَّ الْعِلْمَ لَا يَأْرِزُ كُلُّهُ وَ لَا يَنْقَطِعُ مَوَادُّهُ وَ إِنَّكَ لَا تُخْلِي أَرْضَكَ مِنْ حُجَّةٍ لَكَ عَلَى خَلْقِكَ ظَاهِرٍ لَيْسَ بِالْمُطَاعِ أَوْ خَائِفٍ مَغْمُورٍ كَيْلَا تَبْطُلَ حُجَّتُكَ وَ لَا يَضِلَّ أَوْلِيَاؤُكَ بَعْدَ إِذْ هَدَيْتَهُمْ بَلْ أَيْنَ هُمْ وَ كَمْ هُمْ أُولَئِكَ الْأَقَلُّونَ عَدَداً الْأَعْظَمُونَ عِنْدَ اللَّهِ قَدْراً

Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya and others from Ahmad ibn Muhammad and Ali ibn Ibrahim from his father. All three of them have narrated from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq al-Sabi’i from a reliable one of the companions of Amir-ul-Momineen^-asws, who has said:

‘Amir-ul-Momineen^-asws, once spoke the following from the pulpit in Kufa and I memorised it.

‘Our Allah^-azwj, it is certain that You^-azwj Keep certain persons with Your^-azwj Authority on Your^-azwj Earth. Such persons come one^-asws after the other^-asws with Your^-azwj Authority over Your^-azwj creatures in order to guide people in Your^-azwj religion and teach them Your^-azwj Knowledge so that Your^-azwj friends do not scatter. They^-asws may live in the public sight but people disobey them^-asws or remain out of public sight but their^-asws reappearance will be expected. Even though they^-asws may remain hidden from the people in peacetime, but their^-asws knowledge that has spread before will not be hidden from them. Their^-asws discipline will be firmly established in the hearts of (their devout) ones who will act in accordance.’

‘In another part of this sermon he^-asws has asked, ‘Who will have such discipline? For this reason knowledge becomes obscure when it does not find anyone to bear, protect and narrate it to others just as they have heard it from the scholars^-asws and speak truthfully from them^-asws.

Our Allah^-azwj, I^-asws know that all the knowledge will not become obscure and all of its sources will not vanish. You^-azwj will not Leave Your^-azwj Earth without a person^-asws (charged) with Your^-azwj Authority. He^-asws may either live in public sight (or not) but (surely) is not obeyed and followed.  Or when (threatened) by hostilities, he^-asws is hidden from public sight so that Your^-azwj Authority is not invalidated and Your^-azwj friends are not misled after You^-azwj have Granted them the Guidance. In fact, where are they^-asws (our Shias) and how many are they? They are very few in number, but of very great honour and respect before Allah^-azwj.[74]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ بْنِ مُعَاوِيَةَ الْبَجَلِيِ‏ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ أَ رَأَيْتُمْ إِنْ أَصْبَحَ ماؤُكُمْ غَوْراً فَمَنْ يَأْتِيكُمْ بِماءٍ مَعِينٍ قَالَ إِذَا غَابَ عَنْكُمْ إِمَامُكُمْ فَمَنْ يَأْتِيكُمْ بِإِمَامٍ جَدِيدٍ

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Musa ibn al-Qasim ibn Muawiya al-Bajali from Ali ibn Ja’far from his brother, who has said:

Imam Musa^-asws ibn Ja’far^-asws who has said the following about the words of Allah^-azwj:’Say, have you not thought that if your water was to dry up,

who will bring you water from the spring?’ (67:30)

‘The Imam^-asws said, ‘It means when your Imam^-asws will disappear from your sight then who will bring for you a new Imam^-ajfj?’’[75]

The Time of Occultation will be extremely difficult:

بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي الْبَابِ الْمَذْكُورِ عَنْ عَلْقَمَةَ بْنِ قَيْسٍ قَالَ خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ عَلَى مِنْبَرِ الْكُوفَةِ خُطْبَةَ اللُّؤْلُؤَةِ فَقَالَ فِيمَا قَالَ فِي آخِرِهَا أَلَا وَ إِنِّي ظَاعِنٌ عَنْ قَرِيبٍ وَ مُنْطَلِقٌ إِلَى الْمَغِيبِ فَارْتَقِبُوا الْفِتْنَةَ الْأُمَوِيَّةَ وَ الْمَمْلَكَةَ الْكِسْرَوِيَّةَ وَ إِمَاتَةَ مَا أَحْيَاهُ اللَّهُ وَ إِحْيَاءَ مَا أَمَاتَهُ اللَّهُ وَ اتَّخِذُوا صَوَامِعَكُمْ بُيُوتَكُمْ وَ عَضُّوا عَلَى مِثْلِ جَمْرِ الْغَضَا وَ اذْكُرُوا اللَّهَ كَثِيراً فَذِكْرُهُ أَكْبَرُ لَوْ كُنْتُمْ تَعْلَمُونَ ‏

Alqamah ibn Qais says that once Amir-ul-Momineen^-asws delivered a sermon from the pulpit of al-Kufa Masjid, which is famous by the name of ‘Lou Lou’, among many other issues of wisdom;

Amir-ul-Momineen^-asws said: ‘Be aware, I will leave you shortly and go behind a ‘Curtain’.  You should expect now the anarchy of Banu Umayya, the kingdoms’ of ‘al-Kasira’ will be built, in which what Allah^-azwj Wants to be alive, will be made dead and what Allah^-azwj Wants to be demolished will be established.  From now onwards, make your homes a place of worship and remain patient like eating cinders and keep on remembering Allah^-azwj as the remembrance of Allah^-azwj is of significant benefit, if you have the knowledge.[76]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ رَفَعَهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ وَ اللَّهِ لَا يَخْرُجُ وَاحِدٌ مِنَّا قَبْلَ خُرُوجِ الْقَائِمِ ع إِلَّا كَانَ مَثَلُهُ مَثَلَ فَرْخٍ طَارَ مِنْ وَكْرِهِ قَبْلَ أَنْ يَسْتَويَ جَنَاحَاهُ فَأَخَذَهُ الصِّبْيَانُ فَعَبِثُوا بِهِ

Ali ibn Ibrahim has narrated from his father, who from Hammad ibn Isa, who from Ribiy in a marfu manner who has narrated the following:

Ali ibn Hussain^-asws said:  By Allah^-azwj, no one from us^-asws will rise before al-Qaim^-ajfj will reappear with Divine Authority and Power, if one does then his condition will be like that of a bird flying from the nest before its wings are able to lift it in the air.  Subsequently, children pick it up and play with it.[77]

الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ سَدِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَا سَدِيرُ الْزَمْ بَيْتَكَ وَ كُنْ حِلْساً مِنْ أَحْلَاسِهِ وَ اسْكُنْ مَا سَكَنَ اللَّيْلُ وَ النَّهَارُ فَإِذَا بَلَغَكَ أَنَّ السُّفْيَانِيَّ قَدْ خَرَجَ فَارْحَلْ إِلَيْنَا وَ لَوْ عَلَى رِجْلِكَ

A number of our people have narrated from Ahmad ibn Mohammed, from Utahman ibn Isa, from Bakr ibn Mohammed, from Sadir who has narrated the following:

Abu Jafar^-asws once said: ‘O Sadir, stay in your home and remain there, keep calm until the night makes it calm.  Until you learn that al-Sufyani has moved then travel to us^-asws even if you have to walk on foot’.[78]

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 Abd Allah^-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).[79]

The Situation Before Rising of the Imam^-ajfj:

وَ بِهَذَا الْإِسْنَادِ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَيْفَ أَنْتَ إِذَا وَقَعَتِ الْبَطْشَةُ بَيْنَ الْمَسْجِدَيْنِ فَيَأْرِزُ الْعِلْمُ كَمَا تَأْرِزُ الْحَيَّةُ فِي جُحْرِهَا وَ اخْتَلَفَتِ الشِّيعَةُ وَ سَمَّى بَعْضُهُمْ بَعْضاً كَذَّابِينَ وَ تَفَلَ بَعْضُهُمْ فِي وُجُوهِ بَعْضٍ قُلْتُ جُعِلْتُ فِدَاكَ مَا عِنْدَ ذَلِكَ مِنْ خَيْرٍ فَقَالَ لِي الْخَيْرُ كُلُّهُ عِنْدَ ذَلِكَ ثَلَاثاً

Through the same chain of narrators (Hadith 16) it is narrated from al-Washsha’ from Ali ibn Al-Hassan from Aban ibn Taghlib who has said:

‘Once Abu Abd Allah^-asws asked, ‘How will you feel when a large-scale attack will take place between the two Masjids? Thereafter, knowledge will become as obscure as a snake that goes into its hiding place. The Shi’a will hold differences and one group will call the other group liars. One group will spit on the faces of the other.’

‘I then said, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, there will be nothing good in such conditions.’ The Imam^-asws said, ‘All goodness will be there.’ Imam^-asws said it three times.’[80]

The Special Slaves will know Imam^-ajfj’s Whereabouts:

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِلْقَائِمِ غَيْبَتَانِ إِحْدَاهُمَا قَصِيرَةٌ وَ الْأُخْرَى طَوِيلَةٌ الْغَيْبَةُ الْأُولَى لَا يَعْلَمُ بِمَكَانِهِ فِيهَا إِلَّا خَاصَّةُ شِيعَتِهِ وَ الْأُخْرَى لَا يَعْلَمُ بِمَكَانِهِ فِيهَا إِلَّا خَاصَّةُ مَوَالِيهِ

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Mahbub from lshaq ibn’ Ammar who has said the following:

‘Abu ‘Abd Allah^-asws has said, ‘Al-Qa’im^-ajfj will have two disappearances. One will be for a short time and the other for a longer time. No one will know his place during the shorter disappearance except the special persons among his^-ajfj Shias. During his^-ajfj longer disappearance no one would know his whereabouts but only his special slaves.’[81]

خَرَجَ التَّوْقِيعُ إِلَى أَبِي الْحَسَنِ السَّمُرِيِّ يَا عَلِيَّ بْنَ مُحَمَّدٍ السَّمُرِيَّ اسْمَعْ أَعْظَمَ اللَّهُ أَجْرَ إِخْوَانِكَ فِيكَ فَإِنَّكَ مَيِّتٌ مَا بَيْنَكَ وَ بَيْنَ سِتَّةِ أَيَّامٍ فَاجْمَعْ أَمْرَكَ وَ لَا تُوصِ إِلَى أَحَدٍ يَقُومُ مَقَامَكَ بَعْدَ وَفَاتِكَ فَقَدْ وَقَعَتِ الْغَيْبَةُ التَّامَّةُ فَلَا ظُهُورَ إِلَّا بَعْدَ إِذْنِ اللَّهِ تَعَالَى ذِكْرُهُ وَ ذَلِكَ بَعْدَ طُولِ الْأَمَدِ وَ قَسْوَةِ الْقُلُوبِ وَ امْتِلَاءِ الْأَرْضِ جَوْراً وَ سَيَأْتِي مِنْ شِيعَتِي مَنْ يَدَّعِي الْمُشَاهَدَةَ أَلَا فَمَنِ ادَّعَى الْمُشَاهَدَةَ قَبْلَ خُرُوجِ السُّفْيَانِيِّ وَ الصَّيْحَةِ فَهُوَ كَذَّابٌ مُفْتَرٍ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ

The letter of Imam-e-Zaman^-ajfj to Abi Al-Hassan Al-Sammary:

O Ali ibn Mohammed Sammary, May Allah^-azwj Give a grand reward to your brothers on your death as it is going to happen in six days.  Therefore clear up your affairs and do not nominate your successor, who would represent you after your death. This is because Allah has Ordained Grand Occultation for me. And my appearance will not take place until after a very long time, until when Allah^-azwj Wish and Permit, hearts of people will become stone cold, and the earth will be filled up with injustice and cruelty. Some of among our^-ajfj Shias will claim that they have seen me^-ajfj but beware whoever claims (to have seen me^-ajfj) before the time of the march of Sufyani and the Announcement from the Heavens, is indeed a liar and an accuser. There is neither any power nor any kingdom, except Allah^-azwj with the Help of Allah^-azwj who is the Most High and the Most Great (beyond description).[82]

مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَتَانِ إِحْدَاهُمَا يَرْجِعُ مِنْهَا إِلَى أَهْلِهِ وَ الْأُخْرَى يُقَالُ هَلَكَ فِي أَيِّ وَادٍ سَلَكَ قُلْتُ كَيْفَ نَصْنَعُ إِذَا كَانَ كَذَلِكَ قَالَ إِذَا ادَّعَاهَا مُدَّعٍ فَاسْأَلُوهُ عَنْ أَشْيَاءَ يُجِيبُ فِيهَا مِثْلَهُ

Muhammad ibn Yahya and Ahmad ibn Idris have narrated from al-Hassan ibn Ali al-Kufi from Ali ibn Hassan from his paternal uncle, ‘Abd aI-Rahman ibn Kathir from Mufaddal ibn ‘Umar who has said the following:

‘I heard Abu Abd Allah^-asws say, ‘The person^-ajfj in charge of the task to establish the Kingdom of Allah^-azwj on Earth and owner of this Task will disappear from public sight twice. From one of them he will return to his family, but in the other one it will be said that he^-ajfj is dead or no one knows to which of the valleys he^-ajfj has travelled.’

‘I then asked, ‘What shall we do during such time?’ The Imam^-asws replied: ‘If anyone claims to have such Authority, you should ask him about several matters in which he must answer like him^-ajfj!’[83]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ جَعْفَرِ بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْخَزَّازِ عَنِ الْوَلِيدِ بْنِ عُقْبَةَ عَنِ الْحَارِثِ بْنِ زِيَادٍ عَنْ شُعَيْبٍ عَنْ أَبِي حَمْزَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ أَنْتَ صَاحِبُ هَذَا الْأَمْرِ فَقَالَ لَا فَقُلْتُ فَوَلَدُكَ فَقَالَ لَا فَقُلْتُ فَوَلَدُ وَلَدِكَ هُوَ قَالَ لَا فَقُلْتُ فَوَلَدُ وَلَدِ وَلَدِكَ فَقَالَ لَا قُلْتُ مَنْ هُوَ قَالَ الَّذِي يَمْلَأُهَا عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً عَلَى فَتْرَةٍ مِنَ الْأَئِمَّةِ كَمَا أَنَّ رَسُولَ اللَّهِ ص بُعِثَ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ

Ahmad ibn Idris has narrated from Muhammad ibn Ahmad from Ja’far ibn al-Qasim from Muhammad ibn al-Walid al-Khazzaz from al-Walid ibn ‘Uqba from al-Harith ibn Ziyad from Shuayb from abu Hamza who has said:

‘Once I went to see Abu Abd Allah^-asws and asked him^-asws, ‘Are you the person in charge of the Task to Establish the Kingdom of Allah^-azwj on Earth and owner of this Task?’

‘He^-asws said, ‘No, I^-asws am not the one.’ I then asked, ‘How about your^-asws son^-asws?’ Imam^-asws replied: ‘No, my^-asws son^-asws will not be the one either.’ I then asked, ‘Will the son^-asws of your^-asws son^-asws be the one^-asws?’ He^-asws said, ‘No, neither my^-asws grandson^-asws.’ I then asked, ‘Will your^-asws great grandson^-asws will be the one^-asws?’ The Imam^-asws said, ‘No, even my great grandson^-asws will not be that person^-asws.’

I then asked, ‘Who will he be then?’ The Imam^-asws said, ‘He^-ajfj will be the one^-asws who will fill the earth with Justice after its being filled with injustice and cruelty. (He^-ajfj will come) at a time when the ‘A’immah^-asws will be absent just as the Rasool-Allah^-saww was raised (to preach) when there had not come a Prophet^-as (among people) for a very long time.’[84]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ وَهْبِ بْنِ شَاذَانَ عَنِ الْحَسَنِ بْنِ أَبِي الرَّبِيعِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أُمِّ هَانِئٍ قَالَتْ سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع عَنْ قَوْلِ اللَّهِ تَعَالَى فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ قَالَتْ فَقَالَ إِمَامٌ يَخْنِسُ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ ثُمَّ يَظْهَرُ كَالشِّهَابِ يَتَوَقَّدُ فِي اللَّيْلَةِ الظَّلْمَاءِ فَإِنْ أَدْرَكْتِ زَمَانَهُ قَرَّتْ عَيْنُكِ

Ali ibn Muhammad has narrated from Ja’far ibn Muhammad from Musa ibn Ja’far al-Baghdadi from Wahab ibn Shadhan from al-Hassan ibn abu al-Rabi’ from Muhammad ibn lshaq from ‘Umm Hani who has said:

‘I asked Abu Ja’far Muhammad^-asws ibn Ali^-asws about the meaning of the words of Allah: ‘But nay! I swear by the Concealment (18:15), that run their course (and) hide’ (81: 16) and fade away during the day.’ (81: 17) She reports that the Imam^-asws replied: ‘It refers to the Imam^-ajfj who will disappear in the year two hundred sixty (260 A.H.), then he^-ajfj will rise like a shooting star that shines during the dark night. If you will attain such a time it will brighten your eyes with happiness.’[85]

The Imams^-asws were Oppressed and Ignored:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ الرَّبِيعِ الْهَمْدَانِيِّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ أُسَيْدِ بْنِ ثَعْلَبَةَ عَنْ أُمِّ هَانِئٍ قَالَتْ لَقِيتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع فَسَأَلْتُهُ عَنْ هَذِهِ الْآيَةِ فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ قَالَ الْخُنَّسُ إِمَامٌ يَخْنِسُ فِي زَمَانِهِ عِنْدَ انْقِطَاعٍ مِنْ عِلْمِهِ عِنْدَ النَّاسِ سَنَةَ سِتِّينَ وَ مِائَتَيْنِ ثُمَّ يَبْدُو كَالشِّهَابِ الْوَاقِدِ فِي ظُلْمَةِ اللَّيْلِ فَإِنْ أَدْرَكْتِ ذَلِكِ قَرَّتْ عَيْنُكِ

A number of our people have narrated from Sad ibn ‘Abd Allah from Ahmad ibn al-Hassan from ‘Umar ibn Yazid from al-Hassan ibn al-Rabi ‘ al-Hamdani who has said that Muhammad ibn Ishaq narrated to us from ‘Usayd ibn Tha’Iaba from ‘Umm Hani who has said:

‘Once I met Abu Ja’far Muhammad^-asws ibn Ali^-asws and asked him^-asws about the meaning of: ‘But nay! I swear by the Concealment (18:15), that run their course (and) hide’ (81: 16) and fade away during the day.’ (81: 17).  The Imam^-asws said, ‘AI-Khunnas’ refers to the Imam^-ajfj who will disappear in his^-ajfj time when his^-ajfj knowledge will be cut off from people in the year two hundred sixty (260). Then he^-ajfj will reappear like a shooting star in the dark night. If you will attain such a time it will give light to your eyes with delight.’?’[86]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ غَيْرُهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ مُوسَى بْنِ هِلَالٍ الْكِنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ إِنَّ شِيعَتَكَ بِالْعِرَاقِ كَثِيرَةٌ وَ اللَّهِ مَا فِي أَهْلِ بَيْتِكَ مِثْلُكَ فَكَيْفَ لَا تَخْرُجُ قَالَ فَقَالَ يَا عَبْدَ اللَّهِ بْنَ عَطَاءٍ قَدْ أَخَذْتَ تَفْرُشُ أُذُنَيْكَ لِلنَّوْكَى إِي وَ اللَّهِ مَا أَنَا بِصَاحِبِكُمْ قَالَ قُلْتُ لَهُ فَمَنْ صَاحِبُنَا قَالَ انْظُرُوا مَنْ عَمِيَ عَلَى النَّاسِ وِلَادَتُهُ فَذَاكَ صَاحِبُكُمْ إِنَّهُ لَيْسَ مِنَّا أَحَدٌ يُشَارُ إِلَيْهِ بِالْإِصْبَعِ وَ يُمْضَغُ بِالْأَلْسُنِ إِلَّا مَاتَ غَيْظاً أَوْ رَغِمَ أَنْفُهُ

Al-Husayn ibn Muhammad and others have narrated from Ja’far ibn Muhammad from Ali ibn al-’Abbass ibn ‘Amir from Musa ibn Hilal al-Kindi from ‘Abd Allah ibn ‘Ala’ from Abu Jafar^-asws:

‘Once I said to Abu Ja’far^-asws ‘Your Shias (followers) in Iraq are many. By Allah^-azwj, there is no one like you in your^-asws family. Why do you not rise (for leadership)?’

‘The Imam^-asws said, ‘O Abd Allah ibn Ata’, you have begun to open your ears to silliness. In fact, by Allah^-azwj, I^-asws am not your Sahib (the Awaited Imam^-ajfj) who will rise with Divine Authority and Power.’ I (the narrator) then asked him^-asws, ‘Who is our Sahib (companion) then (the one who will rise with Divine Authority and Power)?’

The Imam^-asws replied, ‘Find out the one whose time and coming to this world is unknown to people and such a person will be your^-ajfj companion (the one with Divine Authority and Power). There is no one^-asws among us^-asws toward whom people point their fingers so much and tongues will mention him so much, but that has passed away (martyred) being oppressed or due to pain for being ignored and neglected.’’[87]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يَقُومُ الْقَائِمُ وَ لَيْسَ لِأَحَدٍ فِي عُنُقِهِ عَهْدٌ وَ لَا عَقْدٌ وَ لَا بَيْعَةٌ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Said from ibn abu ‘Umayr from Hisham ibn Salim, who has narrated:

Abu Abd Allah^-asws said: ‘Al-Qa’im^-ajfj will rise and he^-ajfj will not be obliged to anyone under any covenant, agreement or oath of allegiance.’[88]

Momin Cares Less Losing World as Others Care Less Losing Eman

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي الْمَجَالِسِ عَنْ مُحَمَّدِ بْنِ‏الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ ع لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنْ دُنْيَاكُمْ إِذَا سَلِمَ دِينُكُمْ كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا سَلِمَتْ دُنْيَاهُمْ

Mohammed bin Ali bin Hussain narrates through a chain of narrators that he heard from Abul Hassan^-asws that Hazrat Isa^-as Ibn Maryam^-as advised his^-as disciples:  ‘O Children of Israel! You should not grieve upon losing livelihood as long as your ‘Eman’ is intact as those who are indulged in the World care less upon losing ‘Eman’ as long as their livelihood is secure.

Do not be Judgemental About the Affairs of Others

يَا عِيسَى انْظُرْ فِي عَمَلِكَ نَظَرَ الْعَبْدِ الْمُذْنِبِ الْخَاطِئِ وَ لَا تَنْظُرْ فِي عَمَلِ غَيْرِكَ بِمَنْزِلَةِ الرَّبِّ كُنْ فِيهَا زَاهِداً وَ لَا تَرْغَبْ فِيهَا فَتَعْطَبَ

O Isa^-as! Look into your^-as affairs with a consideration of the sinful servant, the erroneous one, and do not look into the affairs of the other with the position of the Lord^-azwj. Become an ascetic therein and do not be allured with regards to it, for you^-as would be corrupted.[89]

Do not Over-Burden your Fellow Brethren:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يَا عُمَرُ لَا تَحْمِلُوا عَلَى شِيعَتِنَا وَ ارْفُقُوا بِهِمْ فَإِنَّ النَّاسَ لَا يَحْتَمِلُونَ مَا تَحْمِلُونَ

It is narrated from the narrator of the previous Hadith from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Umar ibn Hanzalah who has narrated the following:

‘Abu Abd Allah^-asws once said: ‘O ‘Umar! You must not overburden our Shias! You must be kind to them because (general) people do not endure what you bear.[90]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ ثُمَّ قَالَ لَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً فَتَبْهَضُوهُمْ ثُمَّ قَالَ كَذَلِكَ حَتَّى يَنْتَهِيَ إِلَى السَّبْعَةِ

A number of our people have narrated from Ahmad ibn abu ‘ Abd Allah, who from al- Hassan ibn Mahbub from ‘Ammar ibn abu al-Ahwas who has narrated the following from abu Abd Allah^-asws:

‘Abu Abd Allah^-asws has said: ‘Allah^-azwj Made belief in seven shares: Virtue, Truthfulness, Certainty, Compliance, Loyalty, Knowledge and Forbearance. Allah^-azwj then Distributed it among the people, whoever received all seven shares is perfect and heavy. Allah^-azwj has Given to certain people one share or two or three and so on up to seven.’ The Imam^-asws then said: ‘Do not expect (the performance of) two shares from those who have been given one share or three from those who have received two shares lest you overburden them, and so on up to seven.’[91]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْيَقْظَانِ عَنْ يَعْقُوبَ بْنِ الضَّحَّاكِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا سَرَّاجٍ وَ كَانَ خَادِماً لِأَبِي عَبْدِ اللَّهِ ع  قَالَ بَعَثَنِي أَبُو عَبْدِ اللَّهِ ع فِي حَاجَةٍ وَ هُوَ بِالْحِيرَةِ أَنَا وَ جَمَاعَةً مِنْ مَوَالِيهِ قَالَ فَانْطَلَقْنَا فِيهَا ثُمَّ رَجَعْنَا مُغْتَمِّينَ قَالَ وَ كَانَ فِرَاشِي فِي الْحَائِرِ الَّذِي كُنَّا فِيهِ نُزُولًا فَجِئْتُ وَ أَنَا بِحَالٍ فَرَمَيْتُ بِنَفْسِي فَبَيْنَا أَنَا كَذَلِكَ إِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ع قَدْ أَقْبَلَ قَالَ فَقَالَ قَدْ أَتَيْنَاكَ أَوْ قَالَ جِئْنَاكَ فَاسْتَوَيْتُ جَالِساً وَ جَلَسَ عَلَى صَدْرِ فِرَاشِي فَسَأَلَنِي عَمَّا بَعَثَنِي لَهُ فَأَخْبَرْتُهُ فَحَمِدَ اللَّهَ ثُمَّ جَرَى ذِكْرُ قَوْمٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَبْرَأُ مِنْهُمْ إِنَّهُمْ لَا يَقُولُونَ مَا نَقُولُ قَالَ فَقَالَ يَتَوَلَّوْنَا وَ لَا يَقُولُونَ مَا تَقُولُونَ تَبْرَءُونَ مِنْهُمْ قَالَ قُلْتُ نَعَمْ قَالَ فَهُوَ ذَا عِنْدَنَا مَا لَيْسَ عِنْدَكُمْ فَيَنْبَغِي لَنَا أَنْ نَبْرَأَ مِنْكُمْ قَالَ قُلْتُ لَا جُعِلْتُ فِدَاكَ قَالَ وَ هُوَ ذَا عِنْدَ اللَّهِ مَا لَيْسَ عِنْدَنَا أَ فَتَرَاهُ اطَّرَحَنَا قَالَ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا نَفْعَلُ قَالَ فَتَوَلَّوْهُمْ وَ لَا تَبَرَّءُوا مِنْهُمْ إِنَّ مِنَ الْمُسْلِمِينَ مَنْ لَهُ سَهْمٌ وَ مِنْهُمْ مَنْ لَهُ سَهْمَانِ وَ مِنْهُمْ مَنْ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ خَمْسَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سِتَّةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سَبْعَةُ أَسْهُمٍ فَلَيْسَ يَنْبَغِي أَنْ يُحْمَلَ صَاحِبُ السَّهْمِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّهْمَيْنِ وَ لَا صَاحِبُ السَّهْمَيْنِ عَلَى مَا عَلَيْهِ صَاحِبُ الثَّلَاثَةِ وَ لَا صَاحِبُ الثَّلَاثَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْأَرْبَعَةِ وَ لَا صَاحِبُ الْأَرْبَعَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْخَمْسَةِ وَ لَا صَاحِبُ الْخَمْسَةِ عَلَى مَا عَلَيْهِ صَاحِبُ السِّتَّةِ وَ لَا صَاحِبُ السِّتَّةِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّبْعَةِ وَ سَأَضْرِبُ لَكَ مَثَلًا إِنَّ رَجُلًا كَانَ لَهُ جَارٌ وَ كَانَ نَصْرَانِيّاً فَدَعَاهُ إِلَى الْإِسْلَامِ وَ زَيَّنَهُ لَهُ فَأَجَابَهُ فَأَتَاهُ سُحَيْراً فَقَرَعَ عَلَيْهِ الْبَابَ فَقَالَ لَهُ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ فَقَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ مُرَّ بِنَا إِلَى الصَّلَاةِ قَالَ فَتَوَضَّأَ وَ لَبِسَ ثَوْبَيْهِ وَ خَرَجَ مَعَهُ قَالَ فَصَلَّيَا مَا شَاءَ اللَّهُ ثُمَّ صَلَّيَا الْفَجْرَ ثُمَّ مَكَثَا حَتَّى أَصْبَحَا فَقَامَ الَّذِي كَانَ نَصْرَانِيّاً يُرِيدُ مَنْزِلَهُ فَقَالَ لَهُ الرَّجُلُ أَيْنَ تَذْهَبُ النَّهَارُ قَصِيرٌ وَ الَّذِي بَيْنَكَ وَ بَيْنَ الظُّهْرِ قَلِيلٌ قَالَ فَجَلَسَ مَعَهُ إِلَى أَنْ صَلَّى الظُّهْرَ ثُمَّ قَالَ وَ مَا بَيْنَ الظُّهْرِ وَ الْعَصْرِ قَلِيلٌ فَاحْتَبَسَهُ حَتَّى صَلَّى الْعَصْرَ قَالَ ثُمَّ قَامَ وَ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّ هَذَا آخِرُ النَّهَارِ وَ أَقَلُّ مِنْ أَوَّلِهِ فَاحْتَبَسَهُ حَتَّى صَلَّى الْمَغْرِبَ ثُمَّ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّمَا بَقِيَتْ صَلَاةٌ وَاحِدَةٌ قَالَ فَمَكَثَ حَتَّى صَلَّى الْعِشَاءَ الْآخِرَةَ ثُمَّ تَفَرَّقَا فَلَمَّا كَانَ سُحَيْرٌ غَدَا عَلَيْهِ فَضَرَبَ عَلَيْهِ الْبَابَ فَقَالَ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ قَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ اخْرُجْ بِنَا فَصَلِّ قَالَ اطْلُبْ لِهَذَا الدِّينِ مَنْ هُوَ أَفْرَغُ مِنِّي وَ أَنَا إِنْسَانٌ مِسْكِينٌ وَ عَلَيَّ عِيَالٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَدْخَلَهُ فِي شَيْ‏ءٍ أَخْرَجَهُ مِنْهُ أَوْ قَالَ أَدْخَلَهُ مِنْ مِثْلِ ذِهْ وَ أَخْرَجَهُ مِنْ مِثْلِ هَذَا

Abu Ali al-Ashari has narrated from Muhammad ibn ‘Abd al-Jabbar from Mohammed ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Faddal from al-Hassan ibn al-Jahm from abu al-Yaqzan from Ya’qub ibn al-Dahhak from a man of our people, Sarraj who was a servant of Abu ‘Abd Allah^-asws has said the following:

‘Abu Abd Allah^-asws once sent me with a group of his followers for an errand and at that time he was in Hirah (a place near Kufa Iraq), We left for it and returned depressed, My bed was in al-Hair (a comfortable private quarter). I went there in an upset condition and threw myself (on couch) in depression. At this time, Abu Abd Allah^-asws, came in saying, ‘we^-asws have come to see you,’ or he^-asws said: ‘We have come to you.’ I then sat up straight and he^-asws sat in the middle of my bed and asked me about the short trip for which he^-asws had sent me. I reported to him^-asws and he^-asws thanked Allah^-azwj.

Thereafter, a mention of certain people came up and I said, ‘May Allah^-azwj keep my soul in service for your cause, we disassociate from these people; they do not say what we say.  ‘The Imam^-asws then said: ‘If they love and support us^-asws, but do not say what you say, do you (still) disassociate from them?’ I then said: ‘Yes, we do so.’ The Imam^-asws said:  ‘It is just like this (‘Aimmah^-asws ‘s case). We^-asws have what you do not have. Should we^-asws disassociate from you?’ I then said, ‘No, may Allah^-azwj keep my soul in service for your cause.’

The Imam^-asws said: ‘It is just like this (the case of Allah^-azwj). With Him^-azwj there is what we do not have.  Do you think we should give it up?’ ‘I then said, ‘No, may Allah^-azwj keep my soul in service for your cause, we should not do so.’ The Imam^-asws said: ‘Be friends with them and do not disassociate from them.

Among the Muslims, there are those who have only one share, those who have two shares, three shares, four shares, five shares, six shares and those who have seven shares. It is not proper for those who have one share to blame those who have two shares, or those who have two shares to blame those who have three shares, those who have three shares to blame those who have four shares, those who have four shares to blame those who have five shares, those who have five shares to blame those who have six shares and those who have six shares to blame those who have seven shares, I will give an example:

‘A man had a Christian neighbour to whom he preached Islam attractively and the neighbour accepted. It was early next morning when he knocked at his (convert’s) door.  He said, ‘Who is it?  He (the preacher) said, ‘I am so and so.’ ‘What do you want’?’ The (convert) asked:  ‘Make Wuzu, dress up in your two cloths and join us for prayer,’ said the preacher. The new convert then made Wuzu, dressed up in his two pieces of cloth and joined him. They performed prayers a great deal. Then they prayed the morning prayer, and then waited until it was light. The convert got up to go home and the man asked him, ‘Where are you going’?

The day is short. The time left to noontime is very little.’ The new convert sat down with him until noontime and they prayed the noontime prayer. Then he said that there is very little time to afternoon prayer. He prevented the new convert from going home until they said the afternoon prayer. He then wanted to go home but he (the preacher) said, ‘It is the last part of the day and is less than the beginning of it.’ So he (the preacher) stopped him until they performed the prayer at sunset. Then the new convert wanted to go home, he (the preacher) said, ‘Only one more prayer is left.’ He then waited until they performed the late evening prayer and then they departed each other.

Next early morning he (the preacher) went and knocked at the door of the new convert. He (the new convert) asked, ‘Who is it’?’ He (the preacher) said, ‘I am so and so.’ He (the new convert) asked, ‘What do you want’?’ He (the preacher) said, ‘Make Wuzu, dress up in your two pieces of cloth and join us for prayer.’ He (the Christian man) said, ‘Find other persons for this religion who have more free time. I am a poor person with a family to feed.’ ‘Abu ‘Abd Allah^-asws then said, ‘He (the preacher) took him (Christian) into a thing in such a way that it took him (the new convert) out of it. Or that the Imam said, ‘Took him in like this and forced him out like that.’[92]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى بْنِ أَبَانٍ عَنْ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى هَذَا الْخَلْقَ لَمْ يَلُمْ أَحَدٌ أَحَداً فَقُلْتُ أَصْلَحَكَ اللَّهُ فَكَيْفَ ذَاكَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَجْزَاءً بَلَغَ بِهَا تِسْعَةً وَ أَرْبَعِينَ جُزْءاً ثُمَّ جَعَلَ الْأَجْزَاءَ أَعْشَاراً فَجَعَلَ الْجُزْءَ عَشْرَةَ أَعْشَارٍ ثُمَّ قَسَمَهُ بَيْنَ الْخَلْقِ فَجَعَلَ فِي رَجُلٍ عُشْرَ جُزْءٍ وَ فِي آخَرَ عُشْرَيْ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءاً تَامّاً وَ فِي آخَرَ جُزْءاً وَ عُشْرَ جُزْءٍ وَ آخَرَ جُزْءاً وَ عُشْرَيْ جُزْءٍ وَ آخَرَ جُزْءاً وَ ثَلَاثَةَ أَعْشَارِ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءَيْنِ تَامَّيْنِ ثُمَّ بِحِسَابِ ذَلِكَ حَتَّى بَلَغَ بِأَرْفَعِهِمْ تِسْعَةً وَ أَرْبَعِينَ جُزْءاً فَمَنْ لَمْ يَجْعَلْ فِيهِ إِلَّا عُشْرَ جُزْءٍ لَمْ يَقْدِرْ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْعُشْرَيْنِ وَ كَذَلِكَ صَاحِبُ الْعُشْرَيْنِ لَا يَكُونُ مِثْلَ صَاحِبِ الثَّلَاثَةِ الْأَعْشَارِ وَ كَذَلِكَ مَنْ تَمَّ لَهُ جُزْءٌ لَا يَقْدِرُ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْجُزْءَيْنِ وَ لَوْ عَلِمَ النَّاسُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ هَذَا الْخَلْقَ عَلَى هَذَا لَمْ يَلُمْ أَحَدٌ أَحَداً

Ahmad ibn Muhammad has narrated from al-Hassan ibn Musa from Ahmad ibn ‘Umar from Yahya ibn Aban from Shihab who has said the following:

‘I heard Abu ‘Abd Allah^-asws saying: ‘Had the people known how Allah^-azwj has Created this creation no one would blame others.’ I then said: ‘May Allah^-azwj Grant you good health, how is that?  The Imam^-asws said: ‘Allah^-azwj Created parts numbering ninety-four parts. He then made them into tenths; thus, He^-azwj Made one part into ten parts. He^-azwj then distributed them among the creatures.  In one man, He^-azwj Placed one tenth, in another person He^-azwj Placed two tenths until there came a man in whom He^-azwj Placed a whole part. In another, He^-azwj Placed one part and one tenth, in another person one part and two tenths and in another one part and three tenths up to a man in whom He^-azwj Placed two whole parts and so on up to the highest one in whom He^-azwj Placed ninety-four whole parts.

Therefore, one in who only one tenth of a part is placed cannot be like the one in whom two tenths is placed. The one in whom two tenths of a part are placed cannot be like the one in whom three tenths are placed. So also the owner of one part cannot be like the owner of two whole parts. Had the people known that Allah^-azwj has Created them in this way no one would have blamed the others.’[93]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِ بْنِ أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْخَزَّازِ عَنْ عَبْدِ الْعَزِيزِ الْقَرَاطِيسِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا عَبْدَ الْعَزِيزِ إِنَّ الْإِيمَانَ عَشْرُ دَرَجَاتٍ بِمَنْزِلَةِ السُّلَّمِ يُصْعَدُ مِنْهُ مِرْقَاةً بَعْدَ مِرْقَاةٍ فَلَا يَقُولَنَّ صَاحِبُ الِاثْنَيْنِ لِصَاحِبِ الْوَاحِدِ لَسْتَ عَلَى شَيْ‏ءٍ حَتَّى يَنْتَهِيَ إِلَى الْعَاشِرِ فَلَا تُسْقِطْ مَنْ هُوَ دُونَكَ فَيُسْقِطَكَ مَنْ هُوَ فَوْقَكَ وَ إِذَا رَأَيْتَ مَنْ هُوَ أَسْفَلُ مِنْكَ بِدَرَجَةٍ فَارْفَعْهُ إِلَيْكَ بِرِفْقٍ وَ لَا تَحْمِلَنَّ عَلَيْهِ مَا لَا يُطِيقُ فَتَكْسِرَهُ فَإِنَّ مَنْ كَسَرَ مُؤْمِناً فَعَلَيْهِ جَبْرُهُ

Mohammed ibn Yahya has narrated from Muhammad ibn Ahmad from certain individuals of his people from al-Hassan from Ali ibn abu ‘Othman from Mohammed ibn Uthman, who from Mohammed ibn Hammad al-Khazzaz, who from Abd Al-Aziz al-Qaratisi who has said the following:

Once Abu Abd Allah^-asws said: O Abd Al-Aziz, Eman[94] is of ten stages, like the steps of a ladder.  To climb, one uses it one step after the other one by one. One who possesses two degrees of belief should never say to one who possesses only one degree that he does not have enough belief and so on up to the tenth degree or stage. One who is higher should not throw back the one below because the one above you may also fall. If you see one below, you should help him climb up higher gently and do not burden him with what he cannot lift up; he may break down and if one breaks down a believer, he will be held responsible for compensation to him.[95]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ع إِنَّ الْمُؤْمِنِينَ عَلَى مَنَازِلَ مِنْهُمْ عَلَى وَاحِدَةٍ وَ مِنْهُمْ عَلَى اثْنَتَيْنِ وَ مِنْهُمْ عَلَى ثَلَاثٍ وَ مِنْهُمْ عَلَى أَرْبَعٍ وَ مِنْهُمْ عَلَى خَمْسٍ وَ مِنْهُمْ عَلَى سِتٍّ وَ مِنْهُمْ عَلَى سَبْعٍ فَلَوْ ذَهَبْتَ تَحْمِلُ عَلَى صَاحِبِ الْوَاحِدَةِ ثِنْتَيْنِ لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثِّنْتَيْنِ ثَلَاثاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثَّلَاثِ أَرْبَعاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْأَرْبَعِ خَمْساً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْخَمْسِ سِتّاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ السِّتِّ سَبْعاً لَمْ يَقْوَ وَ عَلَى هَذِهِ الدَّرَجَاتُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ibn Muskan from Sadir who has said the following:

‘Abu Ja’far^-asws said to me: ‘Momineen[96] are of various positions in connection with Eman.  There are those who have one degree of belief, others have two degrees, still others may have three or four, five, six or seven degrees of belief. If you expect two degrees of belief from one that has only one degree of belief he is not able to bear it, or expect three degrees of belief from the one who has only two degrees of it he also is not able to bear it. The one who may have three cannot bear four degrees of belief; the one who has four degrees of belief is not able to bear five degrees of belief.  One who has only five degrees of belief is not able to bear six degrees of belief and one who has six degrees of belief is not able to bear seven degrees of belief. This is how the degrees of belief are.’[97]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا أَنْتُمْ وَ الْبَرَاءَةَ يَبْرَأُ بَعْضُكُمْ مِنْ بَعْضٍ إِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ أَفْضَلُ مِنْ بَعْضٍ وَ بَعْضُهُمْ أَكْثَرُ صَلَاةً مِنْ بَعْضٍ وَ بَعْضُهُمْ أَنْفَذُ بَصَراً مِنْ بَعْضٍ وَ هِيَ الدَّرَجَاتُ

It is narrated from him (Muhammad ibn Yahya) from Ali ibn al-Hakam from Muhammad ibn Sinan from al-Sabah ibn Siyabah from abu ‘Abd Allah^-asws who has said the following:

Abu Abd Allah^-asws said: ‘What is this disavowing and disassociation of yours? There are those of you who renounce the others. Among the Momineen there are those who are better than others. Among them there are those who pray more, and others are of sharp insight. Such are the degrees of belief.’[98]

Importance of ‘Taqqayiya’ (Dissimulation) During Occultation:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ جَابِرٍ الْمَكْفُوفِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ اتَّقُوا عَلَى دِينِكُمْ فَاحْجُبُوهُ بِالتَّقِيَّةِ فَإِنَّهُ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّمَا أَنْتُمْ فِي النَّاسِ كَالنَّحْلِ فِي الطَّيْرِ لَوْ أَنَّ الطَّيْرَ تَعْلَمُ مَا فِي أَجْوَافِ النَّحْلِ مَا بَقِيَ مِنْهَا شَيْ‏ءٌ إِلَّا أَكَلَتْهُ وَ لَوْ أَنَّ النَّاسَ عَلِمُوا مَا فِي أَجْوَافِكُمْ أَنَّكُمْ تُحِبُّونَّا أَهْلَ الْبَيْتِ لَأَكَلُوكُمْ بِأَلْسِنَتِهِمْ وَ لَنَحَلُوكُمْ فِي السِّرِّ وَ الْعَلَانِيَةِ رَحِمَ اللَّهُ عَبْداً مِنْكُمْ كَانَ عَلَى وَلَايَتِنَا

Imam Abu Abdullah^-asws said: ‘Protect your beliefs from the rivals and hide it through practicing Taqqayiya.  He is without ‘Eman’ (faith) who does not observe Taqqayiya. You are surrounded by your rivals like a honeybee would live among other birds. If the other birds come to know what is in the stomach of a honeybee they would just eat it. Similarly, if your opponents would realise that you love us^-asws (the Ahl al-Bayt^-asws) from your heart and soul, then they would subject you to verbal abuse, (to rebuke you) and use filthy language against you in front, as well as behind your back.  May Allah^-azwj Bless those who are adhered to our^-asws Wilayat.[99]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ وَ قَوْلُهُ عَزَّ وَ جَلَّ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ قَالَ الَّتِي هِيَ أَحْسَنُ التَّقِيَّةُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

Imam Abu Abdullah^-asws explained the meanings of the Verse[100] (41:34)[101] in which Allah^-azwj Says: وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ   ‘good and evil cannot be equal’, here ‘good’ refers to observing Taqqayiya and ‘evil’ refers to declaration of faith when Taqqayiya becomes obligatory. And in regard to ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ  , ‘Repel (evil) with the best way’ in the Verse, Imam^-asws said that best way is the Taqqayiya, treat that person who holds grudges against you with best possible way.[102]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ لَلَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَقْبَلْهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ مَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونَ بِذَلِكَ خَارِجاً عَنْ وَلَايَتِنَا

Imam Mohammed Baqir^-asws says:  ‘My favourite among my companions is one who refrains from indulging in the forbidden, has more recognition of our ‘Amr’, and who hides our traditions from our adversaries.  But the worst among our^-asws followers is that who hears a tradition ascribed from us^-asws but then does not accepts it and acts arrogantly and also rejects what he has already heard, without allowing for any allowance that the tradition may belong to us^-asws and a reference to that tradition originates from us^-asws.  This person is thrown out of our Wilayat[103].[104]

أبو هاشم الجعفري عن داود بن الأسود وقاد حمام أبي محمد ع قال دعاني سيدي أبو محمد فدفع إلي خشبة كأنها رجل باب مدورة طويلة مل‏ء الكف فقال صر بهذه الخشبة إلى العمري فمضيت فلما صرت إلى بعض الطريق عرض لي سقاء معه بغل فزاحمني البغل على الطريق فناداني السقاء صح على البغل فرفعت الخشبة التي كانت معي فضربت البغل فانشقت فنظرت إلى كسرها فإذا فيها كتب فبادرت سريعا فرددت‏  الخشبة إلى كمي فجعل السقاء يناديني و يشتمني و يشتم صاحبي فلما دنوت من الدار راجعا استقبلني عيسى الخادم عند الباب فقال يقول لك مولاي أعزه الله لم ضربت البغل و كسرت رجل الباب فقلت له يا سيدي لم أعلم ما في رجل الباب فقال و لم احتجت أن تعمل عملا تحتاج أن تعتذر منه إياك بعدها أن تعود إلى مثلها و إذا سمعت لنا شاتما فامض لسبيلك التي أمرت بها و إياك أن تجاوب من يشتمنا أو تعرفه من أنت فإننا ببلد سوء و مصر سوء و امض في طريقك فإن أخبارك و أحوالك ترد إلينا فاعلم ذلك‏

Abu Hashim al-Jafary has narrated from Dawood Ibn al-Asdwad who has reported:

The narrator says, once my master Imam Abu Mohammed Hassan Al-Askari^-asws called me and gave a long wooden plank, similar to the solid wood used in the doorframe.  And then said, take it and give it to Ummari.  When I was on my way, a man carrying water on his mule came in my way and I was feared from being run over by it.  The water-man shouted at me and asked me to leave the way.  I hit the mule with that wood plank but I was (amazed to see) the wood cracked and shattered.  When I had a closer look, I realised there were some writings on parchments, which came out from inside the plank.  I immediately collected all the pieces but the water-man started shouting and abusing my master and me.

I (decided to) return back with all the pieces I had collected (after that incident), the servant Isa met me at the second gate of the Imam^-asws’s house and said: ‘My master^-asws is asking from you why you hit the donkey which shattered the wood?

I replied: I did not know if there is something inside the wood.

The Imam^-asws then said:  Why do you commit something for which you have to apologise. Listen, refrain from repeating it again and remember: When you realise someone is insulting us^-asws, you better change your path and only go there where you have been sent.  Do not scuffle with those who are abusing us^-asws and do not reveal to them about your affiliations (Eman).  Since, we^-asws are in a large city and under hostile environment.

Now, you may go where you were heading before and beware, your affairs and News are all in front of us.[105]

Momin’s Reactions to Insults against Masomeen^-asws?

وَ عَنْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ هُوَ بِمَكَّةَ يَا مُرَازِمُ لَوْ سَمِعْتَ رَجُلًا يَسُبُّنِي مَا كُنْتَ صَانِعاً قُلْتُ كُنْتُ أَقْتُلُهُ قَالَ يَا مُرَازِمُ إِنْ سَمِعْتَ مَنْ يَسُبُّنِي فَلَا تَصْنَعْ بِهِ شَيْئاً قَالَ فَخَرَجْتُ مِنْ مَكَّةَ عِنْدَ الزَّوَالِ فِي يَوْمٍ حَارٍّ فَأَلْجَأَنِي الْحَرُّ إِلَى أَنْ عَبَرْتُ إِلَى بَعْضِ الْقِبَابِ وَ فِيهَا قَوْمٌ فَنَزَلْتُ مَعَهُمْ فَسَمِعْتُ بَعْضَهُمْ يَسُبُّ أَبَا عَبْدِ اللَّهِ ع فَذَكَرْتُ قَوْلَهُ فَلَمْ أَقُلْ شَيْئاً وَ لَوْ لَا ذَلِكَ لَقَتَلْتُهُ

Marazm narrates: I was in Mecca when Abu Abd Allah^-asws asked me what would you do if you hear someone abusing us^-asws?  I replied: I will kill him.  The Imam^-asws said: ‘Don’t’ but rather observe patience and refrain from taking any action.

Once, in an afternoon of an extremely hot day, I was walking in Mecca but it was too hot to stay outside.  I found a tent while walking and found few people sitting inside. I joined them inside the tent.  Shortly, (after being seated therein) I heard one person started abusing Abu Abd Allah^-asws, at that time I remembered the instructions of Abu Abd Allah^-asws when Imam^-asws had asked me to observe patience.  I therefore remained indifferent and kept my temper under control otherwise I would have killed that man.[106]

Masomeen^-asws’s reactions after Insults being Hurled at Them^-asws:

حَدَّثَنا عَلِىِّ بْنِ عَبْدِ اللَّه بْنِ الوَرَّاقُ وَالحُسَيْنِ بْنِ إِبْراهيمِ بْنِ أَحْمَدِ بْنِ هِشامِ المُؤَدِّبُ حَمْزَة بْنِ مُحَمَّدِ بْنِ أحْمَد العَلَوِي وَأَحْمَدِ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيّ رَضِيَ اللَّهُ عَنْهُمْ أَخْبَرنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِم، عَن أَبيهِ، عَن عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ وَحَدَّثَنا مُحَمَّد جَعْفَرِ بْنِ نُعَيْم بن شاذان رَضِىَ اللهُ عَنْهُ، عَن أَحْمَدِ بْنِ إِدْرِيس، عَن إِبْراهيمِ بْنِ هاشِم، عَن عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ قالَ: رُفِعَ إِلَى الْمَأْمُونِ أَنَّ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا عَلَيْهِ السَّلامُ يَعْقِدُ مَجَالِسَ الْكَلامِ وَالنَّاسُ يَفْتَتِنُونَ بِعِلْمِهِ فَأَمَرَ مُحَمَّدَ بْنَ عَمْرٍو الطُّوسِيَّ حَاجِبَ الْمَأْمُونِ فَطَرَدَ النَّاسَ، عَن مَجْلِسِهِ وَأَحْضَرَهُ فَلَمَّا نَظَرَ إِلَيْهِ زَبَرَهُ وَاسْتَخَفَّ بِهِ فَخَرَجَ أَبُو الْحَسَنِ الرِّضَا عَلَيْهِ السَّلامُ مَنْ عِنْدِهِ مُغْضَباً وَهُوَ يُدَمْدِمُ بِشَفَتَيْهِ وَيَقُـولُ: وَحَـقِّ الْمُصْطَفَى وَالْمُـرْتَضَى وَسَيِّـدَةِ النِّسَـاءِ لأسْتَنْزِلَنَّ مِنْ حَوْلِ اللَّهِ عَزَّ وَجَلّ بِدُعَائِي عَلَيْهِ مَا يَكُونُ سَبَباً لِطَرْدِ كِلابِ أَهْلِ هَذِهِ الْكُورَةِ إِيَّاهُ وَاسْتِخْفَافِهِمْ بِهِ وَبِخَاصَّتِهِ وَعَامَّتِهِ ثُمَّ إِنَّهُ‏ عَلَيْهِ السَّلامُ انْصَرَفَ إِلَى مَرْكَزِهِ وَاسْتَحْضَرَ الْمِيضَاةَ وَتَوَضَّأَ وَصَلَّى رَكْعَتَيْنِ وَقَنَتَ فِي الثَّانِيَةِ فَقَالَ اللَّهُمَّ يَا ذَا الْقُدْرَةِ الْجَامِعَةِ وَالرَّحْمَةِ الْوَاسِعَةِ وَالْمِنَنِ الْمُتَتَابِعَةِ وَالآْلاءِ الْمُتَوَالِيَةِ وَالأَيَادِي الْجَمِيلَةِ وَالْمَوَاهِبِ الْجَزِيلَةِ يَا مَنْ لا يُوصَفُ بِتَمْثِيلٍ وَلا يُمَثَّلُ بِنَظِيرٍ وَلا يُغْلَبُ بِظَهِيرٍ يَا مَنْ خَلَقَ فَرَزَقَ وَأَلْهَمَ فَأَنْطَقَ وَابْتَدَعَ فَشَرَعَ وَعَلا فَارْتَفَعَ وَقَدَّرَ فَأَحْسَنَ وَصَوَّرَ فَأَتْقَنَ وَاحْتَجَّ فَأَبْلَغَ وَأَنْعَمَ فَأَسْبَغَ وَأَعْطَى فَأَجْزَلَ يَا مَنْ سَمَا فِي الْعِزِّ فَفَاتَ خَوَاطِرَ الأَبْصَارِ وَدَنَا فِي اللُّطْفِ فَجَازَ هَوَاجِسَ الأَفْكَارِ يَا مَنْ تَفَرَّدَ بِالْمُلْكِ فَلا نِدَّ لَهُ فِي مَلَكُوتِ سُلْطَانِهِ وَتَوَحَّدَ بِالْكِبْرِيَاءِ فَلا ضِدَّ لَهُ فِي جَبَرُوتِ شَأْنِهِ يَا مَنْ حَارَتْ فِي كِبْرِيَاءِ هَيْبَتِهِ دَقَائِقُ لَطَائِفِ الأَوْهَامِ وَحَسَرَتْ دُونَ إِدْرَاكِ عَظَمَتِهِ خَطَائِفُ أَبْصَارِ الأَنَامِ يَا عَالِمَ خَطَرَاتِ قُلُوبِ الْعَالَمِينَ وَيَا شَاهِدَ لَحَظَاتِ أَبْصَارِ النَّاظِرِينَ يَا مَنْ عَنَتِ الْوُجُوهُ لِهَيْبَتِهِ وَخَضَعَتِ الرِّقَابُ لِجَلالَتِهِ وَوَجِلَتِ الْقُلُوبُ مِنْ خِيفَتِهِ وَارْتَعَدَتِ الْفَرَائِصُ مِنْ فَرَقِهِ يَا بَدِي‏ءُ يَا بَدِيعُ يَا قَوِيُّ يَا مَنِيعُ يَا عَلِيُّ يَا رَفِيعُ صَلِّ عَلَى مَنْ شَرَّفْتَ الصَّلاةَ بِالصَّلاةِ عَلَيْهِ وَانْتَقِمْ لِي مِمَّنْ ظَلَمَنِي وَاسْتَخَفَّ بِي وَطَرَدَ الشِّيعَةَ عَنْ بَابِي وَأَذِقْهُ مَرَارَةَ الذُّلِّ وَالْهَوَانِ كَمَا أَذَاقَنِيهَا وَاجْعَلْهُ طَرِيدَ الأَرْجَاسِ وَشَرِيدَ الأَنْجَاسِ قَالَ أَبُو الصَّلْتِ عَبْدُ السَّلامِ بْنُ صَالِحٍ الْهَرَوِيُّ فَمَا اسْتَتَمَّ مَوْلايَ‏ عَلَيْهِ السَّلامُ دُعَاءَهُ حَتَّى وَقَعَتِ الرَّجْفَةُ فِي الْمَدِينَةِ وَارْتَجَّ الْبَلَدُ وَارْتَفَعَتِ الزَّعْقَةُ وَالصَّيْحَةُ وَاسْتَفْحَلَتِ النَّعْرَةُ وَثَارَتِ الْغَبَرَةُ وَهَاجَتِ الْقَاعَةُ فَلَمْ أُزَايِلْ مَكَانِي إِلَى أَنْ سَلَّمَ مَوْلايَ عَلَيْهِ السَّلامُ فَقَالَ لِي يَا أَبَـا الصَّـلْتِ اصْعَـدِ السَّطْحَ فَإِنَّكَ سَتَرَى امْرَأَةً بَغِيَّةً عُثَّةً رِثَّةً مُهَيِّجَةَ الأَشْرَارِ مُتَّسِخَةَ الأَطْمَارِ يُسَمِّيهَا أَهْلُ هَذِهِ الْكُورَةِ سَمَانَةَ لِغَبَاوَتِهَا وَتَهَتُّكِهَا قَدْ أَسْنَدَتْ مَكَانَ الرُّمْحِ إِلَى نَحْرِهَا قَصَباً وَقَدْ شَدَّتْ وِقَايَةً لَهَا حَمْرَاءَ إِلَى طَرْفِهِ مَكَانَ اللِّوَاءِ فَهِيَ تَقُودُ جُيُوشَ الْقَاعَةِ وَتَسُوقُ عَسَاكِرَ الطَّغَامِ إِلَى قَصْرِ الْمَأْمُونِ وَمَنَازِلِ قُوَّادِهِ فَصَعِدْتُ السَّطْحَ فَلَمْ أَرَ إِلا نُفُوساً تَنْتَزِعُ بِالْعَصَا وَهَامَّاتٍ تُرْضَخُ بِالأَحْجَارِ وَلَقَدْ رَأَيْتُ الْمَأْمُونَ مُتَدَرِّعاً قَدْ بَرَزَ مِنْ قَصْرِ الشَّاهْجَانِ مُتَوَجِّهاً لِلْهَرَبِ فَمَا شَعَرْتُ إِلا بِشَاجِرْدِ الْحَجَّامِ قَدْ رَمَى مِنْ بَعْضِ أَعَالِي السُّطُوحِ بِلَبِنَةٍ ثَقِيلَةٍ فَضَرَبَ بِهَا رَأْسَ الْمَأْمُونِ فَأَسْقَطَتْ بَيْضَتَهُ بَعْدَ أَنْ شَقَّتْ جَلْدَةَ هَامَّتِهِ فَقَالَ لِقَاذِفِ اللَّبِنَةِ بَعْضُ مَنْ عَرَفَ الْمَأْمُونَ وَيْلَكَ أَمِيرَ الْمُؤْمِنِينَ فَسَمِعْتُ سَمَانَةَ تَقُولُ اسْكُتْ لا أُمَّ لَكَ لَيْسَ هَذَا يَوْمَ الَّتمَيُّزِ وَالُْمحَابَاةِ وَلا يَوْمَ إِنْزَالِ النَّاسِ عَلَى طَبَقَاتِهِمْ فَلَوْ كَانَ هَذَا أَمِيرَ الْمُؤْمِنِينَ لَمَا سَلَّطَ ذُكُورَ الْفُجَّارِ عَلَى فُرُوجِ الأَبْكَارِ وَطُرِدَ الْمَأْمُونُ وَجُنُودُهُ أَسْوَأَ طَرْدٍ بَعْدَ إِذْلالٍ وَاسْتِخْفَافٍ شَدِيدٍ.

The following was narrated by Ali ibn Abdullah ibn al-Warraq, Al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mo’addib, Hamza ibn Ahmad al-Alawi and Ahmad ibn Ziyad ibn Ja’far al-Hamadani – may God be pleased with them – on the authority of Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abdul Salam ibn Salih al-Harawi. The following was also narrated by Abu Muhammad Ja’far ibn Nu’aym ibn Shathan – may God be pleased with him – on the authority of Ahmad ibn Idris, on the authority of Ibrahim ibn Hashem, on the authority of Abdul Salam ibn Salih al-Harawi.

Al-Ma’mun was informed that Abul Hassan Ali^-asws ibn Musa Al-Reza^-asws had held speech meetings, and the people were fascinated by his knowledge. Then Al-Ma’mun ordered his commissionaire Muhammad ibn Amr al-Toosi to fend off the people from attending the Imam’s^-asws meetings. He also called Al-Reza^-asws in. When Al-Ma’mun saw Al-Reza^-asws, he scolded and belittled him^-asws. Abul Hassan Al-Reza^-asws left there in an angry state. He^-asws was moving his lips and saying, ‘I swear by the right of al-Mustafa^-saww (referring to the Prophet Muhammad^-saww), Al-Murtaza^-asws (referring to Ali^-asws Ibn Abi Talib^-asws) and the Principal of all Ladies^-asws (referring to the Blessed Lady Syeda^-asws) that I^-asws will curse him in such a way so as to remove the Honourable the Exalted God^-azwj’s Protection and support from him so much that the dogs of this town will throw him out of here and belittle him and the chosen, the regular members of his court. Then Al-Reza^-asws went home and asked for some water to make ablutions. He^-asws made ablutions and said two units of prayers. Then in the second unit when it was time to say the hands raised-up supplications (Qunut), he^-asws said, ‘Our Allah^-azwj! O the Possessor of the Absolute Power, Extensive Mercy, Consecutive Blessings and Continued Good! O the One^-azwj for whose characteristics there can be no examples cited! O the One^-azwj for whose similitude there can be no examples cited! O the One^-azwj whom no assisted ones can overcome! O the One^-azwj who has Created and provided sustenance; revealed and made eloquent; created and guided; destined and honoured; organized and perfected; designed and beautified! O the One^-azwj who has Provided for proofs so perfect; blessings so complete; rewards so plentiful! O the One^-azwj who is at such a zenith of Grandeur that it is beyond the ability of the viewers to see! O the One^-azwj who is at such a deep level of Delicacy that it is beyond the ability of the thoughts to understand! O the One^-azwj who is the Only one to rule, and there is no one to compete with You in the Domain of Thy Kingdom; O the One^-azwj who is Unique in Greatness and there is no one to compete with His Almightiness! O the One^-azwj due to whose Grandeur the minds of the intelligent ones are at a loss, and the eyes of the onlookers have lost their sight before seeing Him! O^-azwj the Knower of the thoughts of the mystics! O the Witness to the viewing of those who see! O the One^-azwj for whom the faces have fallen down in prostration due to His Might; and the heads have bowed down due to His Majesty; and the hearts have beaten fearing His appalling presence; and the veins of the neck strongly pulsate due to fearing Him. O the Initiator! O the Innovator! O the Powerful! O the Impenetrable! O the Sublime! Send Blessings upon the Prophet^-saww as You^-azwj honoured the prayers for sending blessings upon him. Take my^-asws revenge against those who have oppressed me^-asws, belittled me^-asws, and have fended off the Shiites from my^-asws door. Make him taste the bitterness of humiliation and abasement as they made me taste it. Fend him off from the Threshold of Mercy as filth and contamination is fended off!’

Abu Salt Abdul Salam ibn Salih al-Harawi said, ‘The quake shook the town before he had finished saying his^-asws prayers. The whole town was in turmoil. There was loud screaming and crying heard. There was a lot of dirt and dust. I did not move until my Master^-asws had finished saying his^-asws prayers. Then Al-Reza^-asws told me, ‘O Aba Salt! Go to the roof and look around. There you will see a hustler who incites the rebels. She is wearing dirty clothes. The people of this town call her Samanah since she is dumb and rude. She is using a piece of cane on which she has tied a piece of red cloth and uses it as her flag. She tries to make an army out of the rebels, lead them and guide the rebels to attack Al-Ma’mun’s palace and the houses of the army heads.’

I went up onto the roof and looked around. I could only see people with sticks in their hands and others with broken heads. I saw Al-Ma’mun leave the Shahjan Palace wearing armour and running away. I saw nothing more but noted that the apprentice of the phlebotomist threw a rock from the roof hitting Al-Ma’mun on the head. His helmet fell off and his head broke. His skull got so much injured that it seemed as if his brain was about to fall out. One of those who recognised Al-Ma’mun told the person who had thrown the rock, ‘Woe be to you! This is the amir of the faithful!’ I heard Samanah tell him, ‘Shut up you bastard! Today is not the day to treat the people according to their ranks. If he was really the amir of the faithful, he would not have made pimps masters of virgins. Then they forced Al-Ma’mun and his troops out of town with the utmost degradation.[107]

Masomeen^-asws’s response Against hostile Authorities:

حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ  الْمَدَنِيُّ عَنْ أَبِي  عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِيهِ الْفَضْلِ قَالَ كُنْتُ أَحْجُبُ الرَّشِيدَ فَأَقْبَلَ عَلَيَّ يَوْماً غَضْبَانَ وَ بِيَدِهِ سَيْفٌ يُقَلِّبُهُ فَقَالَ لِي يَا فَضْلُ بِقَرَابَتِي مِنْ رَسُولِ اللَّهِ ص لَئِنْ لَمْ تَأْتِنِي بِابْنِ عَمِّيَ الْآنَ لَآخُذَنَّ الَّذِي فِيهِ عَيْنَاكَ  فَقُلْتُ بِمَنْ أَجِيئُكَ فَقَالَ بِهَذَا الْحِجَازِيِّ فَقُلْتُ وَ أَيَّ الْحِجَازِيِّ  قَالَ مُوسَى بْنَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ الْفَضْلُ فَخِفْتُ مِنَ اللَّهِ عَزَّ وَ جَلَّ أَنْ أَجِي‏ءَ بِهِ  إِلَيْهِ ثُمَّ فَكَّرْتُ فِي النَّقِمَةِ فَقُلْتُ لَهُ أَفْعَلُ فَقَالَ ايتِنِي بِسَوْطَيْنِ  وَ هسارين [هَصَّارَيْنِ‏]  وَ جَلَّادَيْنِ قَالَ فَأَتَيْتُهُ بِذَلِكَ وَ مَضَيْتُ  إِلَى مَنْزِلِ أَبِي إِبْرَاهِيمَ مُوسَى بْنِ جَعْفَرٍ ع فَأَتَيْتُ إِلَى خَرِبَةٍ فِيهَا كُوخٌ مِنْ جَرَائِدِ النَّخْلِ فَإِذَا أَنَا بِغُلَامٍ أَسْوَدَ فَقُلْتُ لَهُ اسْتَأْذِنْ لِي عَلَى مَوْلَاكَ يَرْحَمُكَ اللَّهُ فَقَالَ لِي لِجْ  فَلَيْسَ لَهُ حَاجِبٌ وَ لَا بَوَّابٌ فَوَلَجْت‏ إِلَيْهِ فَإِذَا أَنَا بِغُلَامٍ أَسْوَدَ بِيَدِهِ مِقَصٌّ  يَأْخُذُ اللَّحْمَ مِنْ جَبِينِهِ وَ عِرْنِينِ  أَنْفِهِ مِنْ كَثْرَةِ سُجُودِهِ فَقُلْتُ لَهُ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ أَجِبِ الرَّشِيدَ فَقَالَ مَا لِلرَّشِيدِ وَ مَا لِي أَ مَا تَشْغَلُهُ نَقِمَتُهُ  عَنِّي ثُمَّ وَثَبَ  مُسْرِعاً وَ هُوَ يَقُولُ لَوْ لَا أَنِّي سَمِعْتُ فِي خَبَرٍ عَنْ جَدِّي رَسُولِ اللَّهِ ص أَنَّ طَاعَةَ السُّلْطَانِ لِلتَّقِيَّةِ وَاجِبَةٌ إِذاً مَا جِئْتُ  فَقُلْتُ لَهُ اسْتَعِدَّ لِلْعُقُوبَةِ يَا أَبَا إِبْرَاهِيمَ رَحِمَكَ اللَّهُ

فَقَالَ ع أَ لَيْسَ مَعِي مَنْ يَمْلِكُ الدُّنْيَا وَ الْآخِرَةَ وَ لَنْ يَقْدِرَ الْيَوْمَ عَلَى سُوءٍ بِي  إِنْ شَاءَ اللَّهُ تَعَالَى قَالَ فَضْلُ بْنُ الرَّبِيعِ فَرَأَيْتُهُ وَ قَدْ أَدَارَ يَدَهُ ع يَلُوحُ بِهَا عَلَى رَأْسِهِ ع ثَلَاثَ مَرَّاتٍ فَدَخَلْتُ عَلَى الرَّشِيدِ فَإِذَا هُوَ كَأَنَّهُ امْرَأَةٌ ثَكْلَى قَائِمٌ حَيْرَانُ فَلَمَّا رَآنِي قَالَ لِي يَا فَضْلُ فَقُلْتُ لَبَّيْكَ فَقَالَ جِئْتَنِي بِابْنِ عَمِّي قُلْتُ نَعَمْ قَالَ لَا تَكُونُ أَزْعَجْتَهُ  فَقُلْتُ لَا قَالَ لَا تَكُونُ أَعْلَمْتَهُ أَنِّي عَلَيْهِ غَضْبَانُ فَإِنِّي قَدْ هَيَّجْتُ عَلَى نَفْسِي مَا لَمْ أُرِدْهُ ائْذَنْ لَهُ بِالدُّخُولِ فَأَذِنْتُ لَهُ فَلَمَّا رَآهُ وَثَبَ إِلَيْهِ قَائِماً وَ عَانَقَهُ وَ قَالَ لَهُ مَرْحَباً بِابْنِ عَمِّي وَ أَخِي وَ وَارِثِ نِعْمَتِي ثُمَّ أَجْلَسَهُ عَلَى فَخِذَيْهِ فَقَالَ لَهُ مَا الَّذِي قَطَعَكَ عَنْ زِيَارَتِنَا فَقَالَ سَعَةُ مَمْلَكَتِكَ  وَ حُبُّكَ لِلدُّنْيَا فَقَالَ ايتُونِي بِحُقَّةِ الْغَالِيَةِ فَأُتِيَ بِهَا فَغَلَفَهُ بِيَدِهِ ثُمَّ أَمَرَ أَنْ يُحْمَلَ بَيْنَ يَدَيْهِ خِلَعٌ وَ بَدْرَتَانِ  دَنَانِيرُ فَقَالَ مُوسَى بْنُ جَعْفَرٍ ع وَ اللَّهِ لَوْ لَا أَنِّي أَرَى أَنْ أُزَوِّجَ بِهَا  مِنْ عُزَّابِ بَنِي أَبِي طَالِبٍ لِئَلَّا يَنْقَطِعَ نَسْلُهُ أَبَداً  مَا قَبِلْتُهَا ثُم‏ ‏

تَوَلَّى ع وَ هُوَ يَقُولُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ فَقَالَ الْفَضْلُ يَا أَمِيرَ الْمُؤْمِنِينَ أَرَدْتَ أَنْ تُعَاقِبَهُ فَخَلَعْتَ عَلَيْهِ وَ أَكْرَمْتَهُ فَقَالَ لِي يَا فَضْلُ إِنَّكَ لَمَّا مَضَيْتَ لِتَجِيئَنِي بِهِ رَأَيْتُ أَقْوَاماً قَدْ أَحْدَقُوا  بِدَارِي بِأَيْدِيهِمْ حِرَابٌ  قَدْ غَرَسُوهَا فِي أَصْلِ الدَّارِ يَقُولُونَ إِنْ آذَى ابْنَ رَسُولِ اللَّهِ خَسَفْنَا بِهِ  وَ إِنْ أَحْسَنَ إِلَيْهِ انْصَرَفْنَا عَنْهُ وَ تَرَكْنَاهُ فَتَبِعْتُهُ  ع فَقُلْتُ لَهُ مَا الَّذِي قُلْتَ حَتَّى كُفِيتَ أَمْرَ الرَّشِيدِ فَقَالَ دُعَاءَ جَدِّي عَلِيِّ بْنِ أَبِي طَالِبٍ كَانَ إِذَا دَعَا بِهِ مَا بَرَزَ إِلَى عَسْكَرٍ إِلَّا هَزَمَهُ وَ لَا إِلَى فَارِسٍ إِلَّا قَهَرَهُ وَ هُوَ دُعَاءُ كِفَايَةِ الْبَلَاءِ قُلْتُ وَ مَا هُوَ قَالَ قُلْتُ اللَّهُمَّ بِكَ أسار [أُسَاوِرُ] وَ بِكَ أُحَاوِلُ وَ بِكَ أُجَاوِرُ وَ بِكَ أَصُولُ وَ بِكَ أَنْتَصِرُ وَ بِكَ أَمُوتُ وَ بِكَ أَحْيَا أَسْلَمْتُ نَفْسِي إِلَيْكَ وَ فَوَّضْتُ أَمْرِي إِلَيْكَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ اللَّهُمَّ إِنَّكَ خَلَقْتَنِي وَ رَزَقْتَنِي وَ سَتَرْتَنِي عَنِ الْعِبَادِ بِلُطْفِ  مَا خَوَّلْتَنِي  وَ أَغْنَيْتَنِي إِذَا  هَوِيتُ رَدَدْتَنِي وَ إِذَا عَثَرْتُ قَوَّمْتَنِي وَ إِذَا مَرِضْتُ شَفَيْتَنِي وَ إِذَا دَعَوْتُ أَجَبْتَنِي يَا سَيِّدِي ارْضَ عَنِّي فَقَدْ أَرْضَيْتَنِي‏

Ahmad Ibn Ziyad Ibn Ja’far al-Hamadani – may God be pleased with him – narrated that Ali Ibn Ibrahim Ibn Hashem quoted on the authority of Muhammad Ibn Al-Hassan al-Madani, on the authority of Abi Abdullah Ibn Al-Fadhl, on the authority of his father Al-Fadhl:

I was the gate-keeper for (Harun) Al-Rashid. One day Harun was swinging around a sword and was very angry. He told me, ‘O Fadhl! I swear by my relationship with the Rasool-Allah^-saww that if you do not bring my cousin here right away I will chop your head off.’ I asked, ‘Who should I bring here?’ He said, ‘This man from Hijaz.’ I said, ‘Which man from Hijaz?’ He said, ‘Musa^-asws Ibn Ja’far Muhammad^-asws Ibn Ali^-asws Ibn Al-Hussain^-asws Ibn Ali^-asws Ibn Abi Talib^-asws.’

Al-Fadhl narrated, ‘I feared the Honourable the Exalted Allah^-azwj to Take Musa^-asws Ibn Ja’far^-asws in His Protection. But I thought about the punishment I was threatened with and said, ‘I will do it.’ Harun said, ‘(Also) bring two men with whips, two with swords and two executioners.’

Al-Fadhl narrated, ‘I prepared what he had ordered and went to the house of Abi Ibrahim Musa^-asws Ibn Ja’far^-asws. I reached some ruins. There was a small room made with palm branches and leaves. A young black man was standing there. I told him, ‘Grant me permission to see your Master^-asws – May Allah^-azwj have Mercy upon you!’ He told me, ‘Go inside. He^-asws does not have any gate-keepers or door men.’ Then I went in to see him^-asws. I saw another black man who was cutting the callous that had formed on his^-asws forehead due to extensive prostrations.

Then I said, ‘O son^-asws of the Prophet of Allah^-azwj! Peace be upon you^-asws. Al-Rashid has called you in.’ He^-asws said, ‘What does Al-Rashid have to do with me^-asws? Has his pleasures not made him forget about me^-asws?’ Then he^-asws quickly got up and said, ‘Had I not heard the tradition in which Rasool-Allah^-saww has said, It is incumbent to obey the kings due to the principle of the concealment of faith (due to the conditions of Taqqayiya).’ I would never come with you.’

I told him, ‘O Aba Ibrahim^-asws! May Allah^-azwj have Mercy on you^-asws. Be prepared for his punishment.’ He^-asws replied: ‘He is not the One^-azwj who is the owner of this world but (its) in my^-asws hands (the world) as well as the Hereafter? The Sublime Allah^-azwj willing, he cannot hurt me today.’ Fadhl Ibn Rabee’ said, ‘Then I saw him^-asws moving his hand over his head and turning it around three times.’

We went to see Al-Rashid. He was standing while he was astonished like a woman who has lost her child. When he saw me he said, ‘O Fadhl!’ I said, ‘Yes; sir!’ He asked, ‘Did you bring my cousin?’ I said, ‘Yes.’ He said, ‘You did not upset him^-asws, did you?’ I said, ‘No.’ He said, ‘You did not tell me that I am angry at him^-asws, did you? I was too excited and had (bad) intention but I did not want to act upon it. Let him^-asws in.’ I let in the Imam^-asws. As soon as Harun saw the Imam^-asws, he rushed to him^-asws, hugged him^-asws and said, ‘Welcome! My cousin, my brother and the inheritor of my blessings.’

Then he had him seated and asked, ‘How come you have stopped visiting us?’ The Imam^-asws replied, ‘The extent of your reign and your love of this world.’ Then Harun ordered that they bring a bottle of perfume. He put some perfume on the Imam^-asws with his own hands. Then he ordered them to bring several robes of honour and two bags of gold coins to be put in front of the Imam^-asws. Then Musa^-asws Ibn Ja’far^-asws said, ‘By Allah^-azwj! If it was not the case that I can marry off the unmarried men from the progeny of Abi Talib^-asws so that their generation does not terminate, I would have not accepted this donation.’

He^-asws returned home while repeatedly saying, ‘الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ’ ‘Praise be to Allah – the Lord of the Universe.’

Fadhl said (to Harun), ‘O commander of the faithful! You were determined to punish him^-asws, but you gave him^-asws robes of honour and honoured him^-asws?’ He said, ‘O Fadhl! When you left, I saw men who encircled my house. They were holding spears in their hands, which they stuck into the ground at the base of the walls of the house and said, ‘If he bothers the son^-asws of the Rasool-Allah^-saww, we will destroy him and his house, but if he treats him^-asws kindly we will leave him alone and go.’

Then I followed him^-asws and asked him^-asws, ‘What did you^-asws recite which helped you^-asws get relieved from Al-Rashid?’ The Imam^-asws said, ‘That is the supplications of my grandfather Ali^-asws Ibn Abi Talib^-asws. Whenever he^-asws recited it, he^-asws defeated any army, which he^-asws faced, and defeated any fighter he^-asws  encountered. It is a supplication which brings immunity from calamities.’ I asked him, ‘What is that supplication?’

The Imam^-asws said, ‘You must say,

اللَّهُمَّ بِكَ أسار [أُسَاوِرُ] وَ بِكَ أُحَاوِلُ وَ بِكَ أُجَاوِرُ وَ بِكَ أَصُولُ وَ بِكَ أَنْتَصِرُ وَ بِكَ أَمُوتُ وَ بِكَ أَحْيَا أَسْلَمْتُ نَفْسِي إِلَيْكَ وَ فَوَّضْتُ أَمْرِي إِلَيْكَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ اللَّهُمَّ إِنَّكَ خَلَقْتَنِي وَ رَزَقْتَنِي وَ سَتَرْتَنِي عَنِ الْعِبَادِ بِلُطْفِ  مَا خَوَّلْتَنِي  وَ أَغْنَيْتَنِي إِذَا  هَوِيتُ رَدَدْتَنِي وَ إِذَا عَثَرْتُ قَوَّمْتَنِي وَ إِذَا مَرِضْتُ شَفَيْتَنِي وَ إِذَا دَعَوْتُ أَجَبْتَنِي يَا سَيِّدِي ارْضَ عَنِّي فَقَدْ أَرْضَيْتَنِي

‘O my Allah^-azwj! I attack by relying on You^-azwj. I seek what I want by relying on You^-azwj. I talk relying on You^-azwj. I succeed by relying on You^-azwj. I die by Your^-azwj will, and I will be revived by Your^-azwj will. I submit myself to You^-azwj, and entrust my affairs to You^-azwj. And there is neither power nor any strength save in the Sublime the Great Allah^-azwj. O my Lord^-azwj! You^-azwj Created me. You^-azwj Fed me and Clothed me. You^-azwj made me one of Your^-azwj self-sufficient servants by Your^-azwj own Generosity. You^-azwj Get me back on my feet whenever I fail. You^-azwj Strengthen me whenever I get weak. You Heal me whenever I get ill. You^-azwj Answer me whenever I call You^-azwj. O my Master^-azwj! You^-azwj have Pleased me. Please be Pleased with me.’[108]

Holy Prophets^-as’s response Against hostile Authorities:[109]

أبي رحمه الله قال حدثنا محمد بن يحيى العطار عن محمد بن أحمد عن أبي إسحاق إبراهيم بن هاشم عن صالح بن سعيد عن رجل من أصحابنا عن أبي عبد الله ع قال سألته عن قول الله عز و جل في قصة إبراهيم ع قالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ قال ما فعله كبيرهم و ما كذب إبراهيم ع فقلت فكيف ذاك قال إنما قال إبراهيم ع فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ إن نطقوا فكبيرهم فعل و إن لم ينطقوا فلم يفعل كبيرهم شيئا فما نطقوا و ما كذب إبراهيم ع فقلت قوله عز و جل في يوسف أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ قال إنهم سرقوا يوسف من أبيه أ لا ترى إنه قال لهم حين قال ما ذا تَفْقِدُونَ قالُوا نَفْقِدُ صُواعَ الْمَلِكِ و لم يقل سرقتم صواع الملك إنما عنى سرقتم يوسف من أبيه فقلت قوله إِنِّي سَقِيمٌ قال ما كان إبراهيم سقيما و ما كذب إنما عنى سقيما في دينه مرتادا و قد روي أنه عنى بقوله سقيم أي سأسقم و كل ميت سقيم و قد قال الله عز و جل لنبيه ص إِنَّكَ مَيِّتٌ بمعنى إنك ستموت. و قد روي أنه عنى أني سقيم بما يفعل بالحسين بن علي ع

My father told me that we had heard it from Mohammed bin Yahiya Attar, who from Mohammed bin Ahmed, who from Abu Ishaq Ibrahim bin Hashim, who heard it from Salay bin Saeed, who has narrated from one of the companions of Imam Abu Abd Allah, Jafar-e-Sadiq^-asws, that he asked from Imam^-asws, regarding the Words of Allah^-azwj in relation to the story of Prophet Abraham^-as:

‘(21:قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ (63’ He said: Surely (some doer) has done it; the chief of them is this, therefore ask them, if they can speak.

Imam^-asws replied:  ‘Surely, neither this work was done by their grand idol nor Prophet Abraham^-as had lied about it’.  I asked then how it would be possible? Imam^-asws replied: ‘Prophet Abraham^-as had only said that you better ask them (the idols) if they are able to speak then it’s the work of the grand idol. But if they cannot speak then surely, their grand idol could not have done it.  Since their grand idol did not speak, therefore Prophet Abraham did not lie’.

Then, I asked the meanings of the Verse[110]:  ‘O people of caravan! you are most surely thieves.’  Imam^-asws replied: ‘In fact, they had stolen Prophet Josef^-as from his father^-as, but have not you realised?  Prophet Josef^-as had said upon hear these words from them: ‘مَاذَا تَفْقِدُونَ (71) قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ’   What is it that you miss, They said: We miss the king’s drinking cup.

However, they did not say to them that you have stolen the cup of our king but they had meant that they had stolen Prophet Josef^-as from his father^-as.

I asked again, What about the words ‘I (Abraham) am sick’?  Imam^-asws replied:  ‘Abraham^-as was neither sick nor he^-as had lied about it but instead had said that he was retarded in getting the ‘Ma’rifat’ (recognition of Deen) and it is also stated that Abraham^-as implied that he was about to get ill since disease is a precursor to death as, indeed, Allah^-azwj had told His Prophet that, ‘surely you are in a shroud’, meaning that you will soon come back to Me^-azwj.

It is also been narrated that the meanings of Prophet Abraham^-as that I am sick and in discomfort, by saying this he had meant that was in that state (immense grief) due to listening to the cruelties conducted against Imam Hussain^-asws.’[111]

Hostilities against the relatives and Shias of Masomeen^-asws:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ ذَكَرَهُ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع كَيْفَ صَنَعْتُمْ بِعَمِّي زَيْدٍ قُلْتُ إِنَّهُمْ كَانُوا يَحْرُسُونَهُ فَلَمَّا شَفَّ النَّاسُ أَخَذْنَا جُثَّتَهُ فَدَفَنَّاهُ فِي جُرُفٍ عَلَى شَاطِئِ الْفُرَاتِ فَلَمَّا أَصْبَحُوا جَالَتِ الْخَيْلُ يَطْلُبُونَهُ فَوَجَدُوهُ فَأَحْرَقُوهُ فَقَالَ أَ فَلَا أَوْقَرْتُمُوهُ حَدِيداً وَ أَلْقَيْتُمُوهُ فِي الْفُرَاتِ صَلَّى اللَّهُ عَلَيْهِ وَ لَعَنَ اللَّهُ قَاتِلَهُ

‏Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man he mentioned, from Suleyman Bin Khalid who said:

‘Abu Abdullah^-asws said to me: ‘What did you do to my^-asws uncle Zayd?’ I said, ‘They were guarding him, so when the people dispersed, we took his body and buried him in on a cliff on the shores of Al-Furaat. When it was the morning, the horsemen came looking for him, so they found him and burnt his body’. He^-asws said: ‘So why did you not tie iron to him and throw him in Al-Furaat? Greetings of Allah^-azwj be upon him, and Curse of Allah^-azwj be upon his killers’.[112]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ أَذِنَ فِي هَلَاكِ بَنِي أُمَيَّةَ بَعْدَ إِحْرَاقِهِمْ زَيْداً بِسَبْعَةِ أَيَّامٍ.

A number of our companions, from Sahl Bin Ziyad, from Al-Hassan Bin Ali Al-Washa, from the one whom he mentioned, who has narrated the following:

Abu Abdullah^-asws having said that: ‘Allah^-azwj Gave Permission for the destruction of the Clan of Umayya seven days after their burning of the body of Zayd’.[113]

Hostilities against the Holy Shrines in the presence of Masomeen^-asws:

Unjust rulers and their agents tried to destroy the holy shrines and symbols belonging to Allah^-azwj, ‘Shair Allah’, a number of examples can be cited, for example destruction of Masjid-e-Nabvi and holy Kabaah during the rule of Yazid^-la, and efforts of Bani Umayya and Bani Abbas to destroy the signs of Karbala and the holy grave of Imam Hussain^-asws.  However, Masomeen^-asws did not try to gather support and mobilise people to stop such efforts but rather left it to Allah^-azwj and instead prayed in the Court of the All-Mighty^-azwj to protect His Signs and oppose such devious efforts instigated by the enemies of Allah^-azwj. Below we present one such example.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَمَّا أَنْ وَجَّهَ صَاحِبُ الْحَبَشَةِ بِالْخَيْلِ وَ مَعَهُمُ الْفِيلُ لِيَهْدِمَ الْبَيْتَ مَرُّوا بِإِبِلٍ لِعَبْدِ الْمُطَّلِبِ فَسَاقُوهَا فَبَلَغَ ذَلِكَ عَبْدَ الْمُطَّلِبِ فَأَتَى صَاحِبَ الْحَبَشَةِ فَدَخَلَ الْآذِنُ فَقَالَ هَذَا عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ قَالَ وَ مَا يَشَاءُ قَالَ التَّرْجُمَانُ جَاءَ فِي إِبِلٍ لَهُ سَاقُوهَا يَسْأَلُكَ رَدَّهَا فَقَالَ مَلِكُ الْحَبَشَةِ لِأَصْحَابِهِ هَذَا رَئِيسُ قَوْمٍ وَ زَعِيمُهُمْ جِئْتُ إِلَى بَيْتِهِ الَّذِي يَعْبُدُهُ لِأَهْدِمَهُ وَ هُوَ يَسْأَلُنِي إِطْلَاقَ إِبِلِهِ أَمَا لَوْ سَأَلَنِيَ الْإِمْسَاكَ عَنْ هَدْمِهِ لَفَعَلْتُ رُدُّوا عَلَيْهِ إِبِلَهُ فَقَالَ عَبْدُ الْمُطَّلِبِ لِتَرْجُمَانِهِ مَا قَالَ لَكَ الْمَلِكُ فَأَخْبَرَهُ فَقَالَ عَبْدُ الْمُطَّلِبِ أَنَا رَبُّ الْإِبِلِ وَ لِهَذَا الْبَيْتِ رَبٌّ يَمْنَعُهُ فَرُدَّتْ إِلَيْهِ إِبِلُهُ وَ انْصَرَفَ عَبْدُ الْمُطَّلِبِ نَحْوَ مَنْزِلِهِ فَمَرَّ بِالْفِيلِ فِي مُنْصَرَفِهِ فَقَالَ لِلْفِيلِ يَا مَحْمُودُ فَحَرَّكَ الْفِيلُ رَأْسَهُ فَقَالَ لَهُ أَ تَدْرِي لِمَ جَاءُوا بِكَ فَقَالَ الْفِيلُ بِرَأْسِهِ لَا فَقَالَ عَبْدُ الْمُطَّلِبِ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتُرَاكَ فَاعِلَ ذَلِكَ فَقَالَ بِرَأْسِهِ لَا فَانْصَرَفَ عَبْدُ الْمُطَّلِبِ إِلَى مَنْزِلِهِ فَلَمَّا أَصْبَحُوا غَدَوْا بِهِ لِدُخُولِ الْحَرَمِ فَأَبَى وَ امْتَنَعَ عَلَيْهِمْ فَقَالَ عَبْدُ الْمُطَّلِبِ لِبَعْضِ مَوَالِيهِ عِنْدَ ذَلِكَ اعْلُ الْجَبَلَ فَانْظُرْ تَرَى شَيْئاً فَقَالَ أَرَى سَوَاداً مِنْ قِبَلِ الْبَحْرِ فَقَالَ لَهُ يُصِيبُهُ بَصَرُكَ أَجْمَعَ فَقَالَ لَهُ لَا وَ لَأَوْشَكَ أَنْ يُصِيبَ فَلَمَّا أَنْ قَرُبَ قَالَ هُوَ طَيْرٌ كَثِيرٌ وَ لَا أَعْرِفُهُ يَحْمِلُ كُلُّ طَيْرٍ فِي مِنْقَارِهِ حَصَاةً مِثْلَ حَصَاةِ الْخَذْفِ أَوْ دُونَ حَصَاةِ الْخَذْفِ فَقَالَ عَبْدُ الْمُطَّلِبِ وَ رَبِّ عَبْدِ الْمُطَّلِبِ مَا تُرِيدُ إِلَّا الْقَوْمَ حَتَّى لَمَّا صَارُوا فَوْقَ رُءُوسِهِمْ أَجْمَعَ أَلْقَتِ الْحَصَاةَ فَوَقَعَتْ كُلُّ حَصَاةٍ عَلَى هَامَةِ رَجُلٍ فَخَرَجَتْ مِنْ دُبُرِهِ فَقَتَلَتْهُ فَمَا انْفَلَتَ مِنْهُمْ إِلَّا رَجُلٌ وَاحِدٌ يُخْبِرُ النَّاسَ فَلَمَّا أَنْ أَخْبَرَهُمْ أَلْقَتْ عَلَيْهِ حَصَاةً فَقَتَلَتْهُ

Some of our companions have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu ‘Umayr from Muhammad ibn Humran from Aban ibn Taghlib who has said the following.

‘Abu ‘Abd Allah^-asws has said, ‘When the fellow from Ethiopia marched with horse and elephants to destroy the Ka‘ba.  They passed by the camels of ‘Abd al-Muttalib^-asws and herded them together.

When ‘Abd al-Muttalib^-asws learned about this he^-asws went to the man from Ethiopia and asked permission for a meeting. His man told the king that ‘Abd al-Muttalib^-asws ibn Hashim^-asws asks permission for a meeting. He said, ‘What does he want?’ The translator said, ‘He has come asking that his camels be released.’

The king of Ethiopia said to his people, ‘This is the leader and the chief of the people here. I have come to destroy his house of worship but he asks me to order the release of his camels. Had he asked me not to destroy the house I would have done so. Release his camels.’

‘Abd al-Muttalib asked the translator. ‘What did the king say?’ When the words of the king were explained to him he^-asws said, ‘I am the ‘Rab’ owner of the camels. The house has the Owner Who is to protect it. His^-asws camels were release and ‘Abd al-Muttalib returned home. He^-asws passed by the elephant on his way home. He said to the elephant, ‘O Muhmud. The elephant shook his head. Then he said, ‘Do you know why they have brought you here?’ The elephant said by shaking his head, ‘No, I do not know.’ ‘Abd al-Muttalib^-asws said, ‘They have brought you to destroy the house of your Lord^-azwj. Will you do so?’ The elephant replied by shaking his head said, ‘I will not do so.’ ‘Abd al-Muttalib^-asws returned home. Next morning they tried to force the elephant to enter the Holy precinct to destroy it but the elephant refused. ‘Abd al-Muttalib at that time said to some of his servants, ‘Climb up the hill and see if you observe anything.’ He said, ‘I can see black spots in the direction of the sea. He^-asws asked, ‘Do you see all of it’ He said, ‘Not all of it but almost. When the black spots came closer he said, ‘They are great many birds. I can see that every bird has a pebble in his beak of the size thrown with a finger.’ ‘Abd al-Muttalib said, ‘By Allah, the Lord of ‘Abd al-Muttalib that the birds aim only those people.’ When the birds arrived over their heads they threw the pebble on their heads and every pebble fell on top of their scales and pierced its way down to their bottom end and left them dead. Only one man was left alive who went with the news to the others. When he gave them the new a pebble fell on his head and killed him too.’[114]

A Momin should not Seek Favours from those in Power:

و عن أبي عبد الله ع قال كان لموسى بن عمران أخ في الله و كان موسى يكرمه و يحبه و يعظمه فأتاه رجل فقال إني أحب أن تكلم لي هذا الجبار و كان الجبار ملكا من ملوك بني إسرائيل فقال و الله ما أعرفه و لا سألته حاجة قط قال و ما عليك من هذا لعل الله عز و جل يقضي حاجتي على يدك فرق له و ذهب معه من غير علم موسى فأتاه و دخل عليه فلما رآه الجبار أدناه و عظمه فسأله حاجة الرجل فقضاها له فلم يلبث ذلك الجبار أن طعن فمات فحشد في جنازته أهل مملكته و غلقت لموته أبواب الأسواق لحضور جنازته و قضي من القضاء أن الشاب المؤمن أخا موسى مات يوم مات ذلك الجبار و كان أخو موسى إذا دخل منزله أغلق عليه بابه فلا يصل إليه أحد و كان موسى إذا أراده فتح الباب عنه و دخل عليه و إن موسى نسيه ثلاثا فلما كان اليوم الرابع ذكره موسى فقال قد تركت أخي منذ ثلاث فلم آته ففتح عنه الباب و دخل عليه فإذا الرجل ميت و إذا دواب الأرض دبت إليه فتناولت من محاسن وجهه فلما رآه موسى عند ذلك قال يا رب عدوك حشرت له الناس و وليك أمته فسلطت عليه دواب الأرض تناولت من محاسن وجهه فقال الله عز و جل يا موسى إن وليي سأل هذا الجبار حاجة فقضاها له فحشدت له أهل مملكته للصلاة عليه لأكافئه عن المؤمن بقضاء حاجته ليخرج من الدنيا و ليس له عندي حسنة أكافئه عليها و إن هذا المؤمن سلطت عليه دواب الأرض لتتناول من محاسن وجهه لسؤاله ذلك الجبار و كان لي غير رضي ليخرج من الدنيا و ما له عندي ذنب

It has been narrated that Imam Abu ‘Abd Allah^-asws has narrated: Prophet Musa^-as, the son of ‘Imran^-as, had a brother-in-faith whom he^-asws cared for, loved and respected. A man once came to this friend of Musa^-as and asked him to intercede on his behalf with a tyrant who happened to be a king of the Israelites.

‘By Allah^-azwj, I do not know him and have never asked him for a favour,’ friend of Musa^-as replied. ‘What have you to lose,’ the man persisted, ‘Perhaps; Allah^-azwj will Fulfil my need through you.’ So, he went off with the man without Musa^-as’s knowledge and approached the tyrannical king. When the tyrant saw him, he drew him close and showed him utmost respect. The latter asked the king for the man’s favour and it was granted. Shortly thereafter, the king died. The people of his kingdom gathered in large numbers for his funeral and the marketplaces were shut. It so happened that on the very same day, Musa’s brother-in-faith^-as also passed away. He had a tendency to keep his house door shut and whenever Musa^-as wanted to pay him a visit; he would simply let himself in. Now it came to pass that Musa^-as forgot the man for three days. On the fourth day, he^-as said to himself, ‘I^-as have neglected my brother for three days. I^-as must visit him.’ When he opened the door to let himself in, Musa^-as found his friend dead and the creatures of the earth were feeding on his face.

O Lord^-azwj,’ Musa^-as called out, ‘Your^-azwj enemy died and You^-azwj Brought forth a multitude for his funeral, but when You^-azwj Caused Your^-azwj friend to die, You^-azwj let the creatures eat him up? ‘O Musa,’ the Lord^-azwj Replied, ‘My friend begged this tyrant for a favour and he granted it; so, I gathered the people of his kingdom for his funeral (to honour him) as a reward for his having granted a believer’s request and that he may go forth from the world whilst I^-azwj owe him no reward.

But as for this believer, I^-azwj Allowed the creatures of the earth to feed on him because of his having asked a tyrant for a favour; and it was not pleasing to Me^-azwj that he should leave this world without (being punished for his) sins (as he should have asked Me^-azwj for that favour instead).’[115]

Difficulties befall on a Momin like water flows downhill:

عن سعد بن طريف قال : كنت عند أبي جعفر (عليه السلام) فجاء جميل الازرق ، فدخل عليه ، قال : فذكروا بلايا الشيعة وما يصيبهم ، فقال أبو جعفر « (عليه السلام) » : إن اناسا أتوا علي بن الحسين عليهما السلام وعبد الله بن عباس فذكروا لهما نحوا مما ذكرتم ، قال : فأتيا الحسين بن علي عليهما السلام فذكرا له ذلك ، فقال الحسين (عليه السلام) : والله البلاء ، والفقر والقتل أسرع إلى من أحبنا من ركض البراذين ، ومن السيل إلى صمره ، قلت : وما الصمرة ؟. قال : منتهاه ، ولولا أن تكونوا كذلك لرأينا أنكم لستم منا

It has been narrated that Sa’d ibn Tarif said: I was with Imam Abu Ja’far^-asws when Jamil al-Azraq came by to visit. They began talking about the afflictions of the Shi’as and their tribulations; and Abu Ja’far^-asws said: A group of people came to ‘Imam Ali^-asws ibn Al-Hussain^-asws and ‘Abd Allah ibn ‘Abbas and asked them some questions similar to what you have put forth. So, they went to Al-Hussain^-asws ibn ‘Ali^-asws and asked him about the matter.

Al-Hussain^-asws said: ’By Allah^-azwj, afflictions, poverty and being killed come more swiftly to those who love us^-asws than racing horses or a torrential stream (rushing) downhill. And if that were not the case, we^-asws would deem you as not being one of us^-asws.[116]

‏مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنْ أَبِي مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ شَكَا إِلَى مُؤْمِنٍ فَقَدْ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ شَكَا إِلَى مُخَالِفٍ فَقَدْ شَكَا اللَّهَ عَزَّ وَ جَلَّ

In Muani Al-Akhbar, it is narrated from Abu Abd Allah, through the chain of narrators:

Says If one complains (unjustly) against a believer is similar to complaining against Allah^-azwj and complaining about (being under difficulties) is about complaining about the Authority of Allah^-azwj.[117]

Until when one has to observe Taqqayiya?

حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع لَا دِينَ لِمَنْ لَا وَرَعَ لَهُ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَعْمَلُكُمْ بِالتَّقِيَّةِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِلَى مَتَى قَالَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ وَ هُوَ يَوْمُ خُرُوجِ قَائِمِنَا أَهْلَ الْبَيْتِ فَمَنْ تَرَكَ التَّقِيَّةَ قَبْلَ خُرُوجِ قَائِمِنَا فَلَيْسَ مِنَّا فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَنِ الْقَائِمُ مِنْكُمْ أَهْلَ الْبَيْتِ قَالَ الرَّابِعُ مِنْ وُلْدِي ابْنُ سَيِّدَةِ الْإِمَاءِ يُطَهِّرُ اللَّهُ بِهِ الْأَرْضَ مِنْ كُلِّ جَوْرٍ وَ يُقَدِّسُهَا مِنْ كُلِّ ظُلْمٍ وَ هُوَ الَّذِي يَشُكُّ النَّاسُ فِي وِلَادَتِهِ وَ هُوَ صَاحِبُ الْغَيْبَةِ قَبْلَ خُرُوجِهِ فَإِذَا خَرَجَ أَشْرَقَتِ الْأَرْضُ بِنُورِهِ  وَ وَضَعَ مِيزَانَ الْعَدْلِ بَيْنَ النَّاسِ فَلَا يَظْلِمُ أَحَدٌ أَحَداً وَ هُوَ الَّذِي تُطْوَى لَهُ الْأَرْضُ وَ لَا يَكُونُ لَهُ ظِلٌّ وَ هُوَ الَّذِي يُنَادِي مُنَادٍ مِنَ السَّمَاءِ يَسْمَعُهُ جَمِيعُ أَهْلِ الْأَرْضِ بِالدُّعَاءِ إِلَيْهِ يَقُولُ أَلَا إِنَّ حُجَّةَ اللَّهِ قَدْ ظَهَرَ عِنْدَ بَيْتِ اللَّهِ فَاتَّبِعُوهُ فَإِنَّ الْحَقَّ مَعَهُ وَ فِيهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّماءِ آيَةً فَظَلَّتْ أَعْناقُهُمْ لَها خاضِعِينَ

Narrated to us Ahmad bin Ziyad bin Ja’far Hamadani^-ra: Narrated to us Ali bin Ibrahim bin Hashim from his father from Ali bin Mabad from Husain bin Khalid that:

Ali^-asws bin Musa Al-Reza^-asws said: ‘One who does not have piety does not have religion and whosoever does not have dissimulation (Taqqayiya) does not have faith and indeed the most honoured among you near Allah^-azwj is the one most pious of you.

The Imam^-asws was asked: Until when one has to observe Taqqayiya? The Imam^-asws replied: Till the day of the appointed ‘Hour’ and on that day is the reappearance of our^-asws Qaim^-ajfj. Thus whosoever abandons ‘Taqqayiya’ before his^-ajfj reappearance is not from us^-asws. It was asked: O son of Rasool-Allah^-saww from which of Ahl Al-Bayt^-asws is the Qaim^-ajfj? The Imam^-asws replied: He^-ajfj is my^-asws fourth descendant, the son of the best of the maidservants (of Allah^-azwj). The Almighty Allah^-azwj would, through him^-ajfj, purify the earth from every kind of oppression and remove every type of injustice from it.

He^-ajfj is the one^-ajfj about his^-ajfj ‘Zahoor’ (being blessed to the world) the people would doubt and he^-ajfj is the one who would have an occultation before his^-ajfj reappearance. And when he^-ajfj arises, the earth shall be lit-up with his^-ajfj brilliance. He^-ajfj would establish the scales of Justice among the people so that no one may oppress the other. He^-ajfj is the one^-ajfj for whom the earth would wrap itself and he^-ajfj would not throw a shadow (onto the earth). And he^-ajfj is the one by whose name the caller would call out from the sky inviting people to the Imam^-ajfj which all the people of the earth would be able to hear.

The caller would say: Know that the Proof of Allah^-azwj has appeared near the House of Allah^-azwj, so follow him^-ajfj as truth is with him^-ajfj, and that is the meaning of the statement of the Almighty Allah:

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّن السَّمَاء آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ

‘If We please, We should send down upon them a sign from the heaven so that their necks would remain bowed before it.’(26:4)[118]

The Role of Tabligh during the Occultation:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَهْلَ بَيْتٍ وَ هُمْ يَسْمَعُونَ مِنِّي أَ فَأَدْعُوهُمْ إِلَى هَذَا الْأَمْرِ فَقَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ

The narrator says, I asked from Imam Abu Abd Allah^-asws, Shall I preach about the ‘Amr-e-Imamat’[119] to those members of my family who listen to me?  Imam^-asws replied, Yes, you must, as Allah^-azwj Says in His Book’:

يَا أَيُّهَا الَّذِينَ آَمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ َ (66:6)[120]

O you who believe! Save yourselves and your families from a fire whose fuel is men and stones [121].[122]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الصَّيْدَاوِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِيَّاكُمْ وَ النَّاسَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً فَتَرَكَهُ وَ هُوَ يَجُولُ لِذَلِكَ وَ يَطْلُبُهُ ثُمَّ قَالَ لَوْ أَنَّكُمْ إِذَا كَلَّمْتُمُ النَّاسَ قُلْتُمْ ذَهَبْنَا حَيْثُ ذَهَبَ اللَّهُ وَ اخْتَرْنَا مَنِ اخْتَارَ اللَّهُ وَ اخْتَارَ اللَّهُ مُحَمَّداً وَ اخْتَرْنَا آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ

The narrator says, I was told by Imam Abu Abd Allah^-asws: You had better protect yourself from your opponents (by observing Taqqayiya).  When Allah^-azwj Wants to protect someone, He^-azwj Creates a ‘Noor’ (Light) in that person’s heart, and then leaves him so that he could think and try to find the ‘Amr-e-Haq’[123].  When you need to speak with your adversaries, tell them that you are following the way where Allah^-azwj is, and you have selected those whom Allah^-azwj has nominated, Allah^-azwj has selected Muhammad^-saww and so have you and after Mohammed, his descendants ^-asws.[124]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ أَبِي سَعِيدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ أَهْلَ الْأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هُدَاهُ مَا اسْتَطَاعُوا كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدُكُمْ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ بِمَعْرُوفٍ إِلَّا عَرَفَهُ وَ لَا بِمُنْكَرٍ إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ

The narrator says, I was told by Imam Abu Abd Allah^-asws: ‘O Sabat! What have you got to do with your opponents (in deen), just stay away from them, don’t invite them to ‘Amr-e-Imamat’. By Allah^-azwj, if all inhabitants of the earth and heavens get together in order to mislead a person whom Allah^-azwj Wants to Guide, they will not succeed.  You had better stay away from people and never take your rival (who opposes your faith) as a brother, as a cousin or as a neighbour.  Indeed, when Allah^-azwj Wants to Bless someone, He^-azwj Cleanses his soul, and thus he would recognise the righteous path upon coming across it and would deny the unjust statements.  Then he^-asws said: Allah^-azwj induces a ‘Kalima’[125] in his heart so that he is able to accumulate strength, meaning against the false Imams.[126]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَدْعُو النَّاسَ إِلَى هَذَا الْأَمْرِ فَقَالَ يَا فُضَيْلُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ حَتَّى أَدْخَلَهُ فِي هَذَا الْأَمْرِ طَائِعاً أَوْ كَارِهاً

Fazeel says that I asked from Imam Abu Abd Allah^-asws: ‘Shall we invite people to the Amr-e-Imamat?’ Imam^-asws replied: ‘O Fazeel! When Allah^-azwj Wants to Favour someone then He^-azwj Asks one of His^-azwj angels, ‘Hold that person by the neck and make him to submit to ‘Amr-e-Imamat’, whether he likes it or accepts it with reluctance’.[127]

A Momin should try to Please Allah^-azwj and Masomeen^-asws:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى السَّمَاءِ وَ لَا تُخَاصِمُوا بِدِينِكُمُ النَّاسَ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ص إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ص وَ عَلِيٍّ ع وَ لَا سَوَاءٌ وَ إِنَّنِي سَمِعْتُ أَبِي يَقُولُ إِذَا كَتَبَ اللَّهُ عَلَى عَبْدٍ أَنْ يُدْخِلَهُ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِه

Imam Abu Abd Allah^-asws said:  ‘Adopt religion in order to please Allah^-azwj rather than trying to win others’ favours.  Anything, which is done for the pleasure of Allah^-azwj, will reach Him^-azwj but something which is conducted for others will not even reach the skies.  And do not argue with people regarding religion as it induces several diseases in ‘Kalb’ (spiritual).  Allah^-azwj Says to His Prophet[128]: Surely you cannot guide whom you love, but Allah guides whom He pleases, and Says: Would you (Muhammad) compel men until they are believers?[129].  It is better if you leave people alone, they have gained knowledge from other people but you have learned from Prophet^-saww and Ali^-asws rather than those are unrelated to them^-asws.  And I have heard from my father^-asws that when Allah^-azwj approves someone’s entry into His^-azwj religion then he moves towards it faster than a bird would return to its nest.[130]

How Guidance Reaches a Momin?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ قَوْماً لِلْحَقِّ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ خَلَقَ قَوْماً لِغَيْرِ ذَلِكَ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ

Imam Abu Abdullah^-asws said:  ‘Allah^-azwj has created a group on ‘Justice’, so that when they come across ‘Haq’ (truth), they immediately accept it even if they are unaware of its basis.  And another group was created on the contrary to the above, those who are allured to treachery, upon coming across and start adoring it prior to any knowledge of any reasons behind their preferences.[131]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ فَأَضَاءَ لَهَا سَمْعُهُ وَ قَلْبُهُ حَتَّى يَكُونَ أَحْرَصَ عَلَى مَا فِي أَيْدِيكُمْ مِنْكُمْ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ فَأَظْلَمَ لَهَا سَمْعُهُ وَ قَلْبُهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماء

Imam Abu Abdullah^-asws said: When Allah^-azwj is pleased by someone’s conduct, He^-azwj blesses that fellow by inscribing a ‘Noorani’[132] dot in his heart, which enlightens his heart and ears.  He then becomes extremely greedy in his striving to gain the knowledge related to ‘Amr-e-Imamat’.  But when Allah^-azwj Gets annoyed by someone’s actions, He^-azwj punishes him by inscribing a ‘Black dot’ in his heart which darkens his heart and ears, Imam^-asws then recited the following Verse [133]: Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending the skies.[134]

Don’t Invite Others to the Wilayah of Masomeen^-asws:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ أَبِي سَعِيدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ أَهْلَ الْأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هُدَاهُ مَا اسْتَطَاعُوا كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدُكُمْ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ بِمَعْرُوفٍ إِلَّا عَرَفَهُ وَ لَا بِمُنْكَرٍ إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma’il from abu Isma’il AI- Sarraj from ibn Muskan from Thabit abu Sa’id who has said:

‘Once Abu Abd Allah^-asws said to me: ‘O Thabit, what do you have to do with people? Leave the people alone and do not invite anyone to our Amr^-asws (your belief). By Allah^-azwj, if the inhabitants of Heaven and the inhabitants of Earth would come together to mislead a servant whom Allah^-azwj Wants to guide, they would not be able to do it.

Leave the people alone and no one of you should say: ‘What about my brother, the son of my Uncle and my neighbour’? When Allah^-azwj Wills good for a servant, He^-azwj Cleanses his spirit and thereafter he does not listen to any ‘khair’ (good) but that he recognises, and acknowledges it and does not hear of a wickedness but that he hates it. Then Allah^-azwj Places a ‘Kalimah’ word in his heart that serves as a source of guidance in his affairs.[135]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَدْعُو النَّاسَ إِلَى هَذَا الْأَمْرِ فَقَالَ يَا فُضَيْلُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ حَتَّى أَدْخَلَهُ فِي هَذَا الْأَمْرِ طَائِعاً أَوْ كَارِهاً

Abu Ali al-Ashari has narrated from Muhammad ibn ‘Abd al-Jabbar tram Safwan ibn Yahya from Muhammad ibn Marwan from al-Fudayl who has said:

‘Once I said to Abu Abd Allah^-asws: ‘Should we invite people to this ‘Amr’ your^-asws cause (Your^-asws Wilayah)?’

The Imam^-asws replied: ‘O Al-Fudayl, it is certain, when Allah^-azwj Wills good for a servant, He^-azwj Commands an angel who holds his neck until he brings him into this cause whether he likes or dislikes it.’[136]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى السَّمَاءِ وَ لَا تُخَاصِمُوا بِدِينِكُمُ النَّاسَ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ص إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ص وَ عَلِيٍّ ع وَ لَا سَوَاءٌ وَ إِنَّنِي سَمِعْتُ أَبِي يَقُولُ إِذَا كَتَبَ اللَّهُ عَلَى عَبْدٍ أَنْ‏ يُدْخِلَهُ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِهِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Ali ibn ‘Uqbah from his father who has said:

‘Once Abu Abd Allah^-asws said: ‘Keep to yourself our^-asws Amr (your belief) for the sake of Allah^-azwj and do not make known to people; what is for Allah^-azwj is for Allah^-azwj and what is for people cannot ascend to Heaven.

Do not argue with people about your religion; argumentation causes sickness to the heart. Allah^-azwj has Said to His Holy Prophet^-saww: you cannot guide whomever you love, but Allah Guides whomever He Wants …. ‘ (28:56). He^-azwj has also said, ‘, Why (do you) force people to have faith’? (10:99).

(Imam^-asws said) Leave the people alone; they take it (religion) from people and you take it from the Rasool-Allah^-saww and from Amir-ul-Momineen^-asws and (surely) this is not equal.

I^-asws heard my father^-asws saying: ‘When Allah^-azwj Writes for a servant to enter into this cause (Amr of Ahl al-Bayt^-asws) he rushes to it faster than a bird would to its nest.’[137]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ قَوْماً لِلْحَقِّ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ خَلَقَ قَوْماً لِغَيْرِ ذَلِكَ فَإِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْحَقِّ أَنْكَرَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ وَ إِذَا مَرَّ بِهِمُ الْبَابُ مِنَ الْبَاطِلِ قَبِلَتْهُ قُلُوبُهُمْ وَ إِنْ كَانُوا لَا يَعْرِفُونَهُ

Ali ibn Ibrahim has narrated from his father from ‘Uthman from ibn ‘Udhaynah who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws has said: ‘Allah^-azwj has Created a people for the truth, when they pass by the door of the truth, their hearts accept it, even though they may not know it. When they pass by the door of falsehood, their hearts reject it, even though they may not know it. He^-azwj has Created a people for things other than this. When they pass by the door of the truth, their hearts reject it, even though they may not know it. When they pass by the door of falsehood, their hearts accept it, even though they may not know it.’[138]

How one is Guided to the Religion of Allah^-azwj?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ فَأَضَاءَ لَهَا سَمْعُهُ وَ قَلْبُهُ حَتَّى يَكُونَ أَحْرَصَ عَلَى مَا فِي أَيْدِيكُمْ مِنْكُمْ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ فَأَظْلَمَ لَهَا سَمْعُهُ وَ قَلْبُهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from’ Abd al-Hamid ibn abu al-r Ala’ who has narrated the following from Abu Abd Allah^-asws:

‘When Allah^-azwj Wills good for a servant, He^-azwj Places a dot of ‘نُورٍ’ Light in his heart, which shines his ears and heart to the extent that he becomes more eager and protective of this cause (our^-asws Wilayah) than you are. When He^-azwj Wants to punish a servant, He^-azwj places a ‘سَوْدَاءَ’ black dot in his heart and it darkens his ears and his heart. Then the Imam^-asws recited this verse: ‘Allah will open the hearts of whomever He wants to guide to Islam, but He will constrict the chest of one whom He has led astray, as though he were to climb high up into the sky.(6:125).[139]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً بَيْضَاءَ وَ فَتَحَ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ وَ سَدَّ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ شَيْطَاناً يُضِلُّهُ

It is narrated from him (narrator of the Hadith above) from his father from ibn abu ‘Umayr from Muhammad ibn Humran from Muhammad ibn Muslim who narrates the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws has said: ‘When Allah^-azwj Wills good for a servant, He^-azwj Places a white dot on his heart, opens up his ears and heart and assigns an angel to keep him on the right path. When He^-azwj Wants to punish a servant, He^-azwj Places a black dot in his heart and shuts down his ears and heart and leaves him to Satan^-la who misleads him.’[140]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ فِي الْمَحَاسِنِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا تُخَاصِمُوا النَّاسَ فَإِنَّ النَّاسَ لَوِ اسْتَطَاعُوا أَنْ يُحِبُّونَا لَأَحَبُّونَا

Ahmed ibn Mohammed ibn Khalid al-Baraqi in Al-Mahasen narrates from his father who from al-Qasim ibn Mohammed, who from Ali ibn Abi Hamza who from abi Basir who has said:

Abi Jafar^-asws said: Do not fight with people (for the sake of religion), as if they are (blessed) to love us^-asws they will, surely, do it.[141]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتِ بْنِ سَعِيدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ أَهْلَ الْأَرَضِينَ اجْتَمَعُوا عَلَى أَنْ يَهْدُوا عَبْداً يُرِيدُ اللَّهُ ضَلَالَتَهُ مَا اسْتَطَاعُوا عَلَى أَنْ يَهْدُوهُ وَ لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ أَهْلَ الْأَرَضِينَ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هِدَايَتَهُ مَا اسْتَطَاعُوا أَنْ يُضِلُّوهُ كُفُّوا عَنِ النَّاسِ وَ لَا يَقُولُ أَحَدٌ عَمِّي وَ أَخِي وَ ابْنُ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ مَعْرُوفاً إِلَّا عَرَفَهُ وَ لَا مُنْكَراً إِلَّا أَنْكَرَهُ ثُمَّ يَقْذِفُ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ

A number of our people have narrated from Ahmad ibn Mohammed ibn Isa, who from Mohammed ibn Ismail, who from Ismail al-Sarraj, who from ibn Muskan, who from Thabit ibn Said, who said:

Once Abu Abd Allah^-asws said:  O Thabit! Why do you worry about other people? Leave them alone and do not call anyone to accept your belief (Shiite).  I say it by Allah^-azwj that even if all the people in the Heavens and the Earth come together to guide a person whom Allah^-azwj does not Want to guide, they will never be able to guide him.  If all the people in the Heavens and on the Earth will come together to misguide a person whom Allah^-azwj Wants to guide, they will never be able to misguide him.  Leave the people alone.

None of you (Shia) should say (about our enemies): ‘(He is) my uncle, my brother, the son of my uncle and my neighbour.’  When Allah^-azwj Wants good for a person, Allah^-azwj Cleanses his spirit.  That person, then, does not hear any lawful thing but that he accepts it and no unlawful thing but that he rejects it.  Then Allah^-azwj Places a ‘Kalima’ (Word) in his heart with which He^-azwj Organises all his affairs.’[142]

Guidance Comes From Allah^-azwj:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَا يَنْسُبُهُ أَحَدٌ قَبْلِي وَ لَا يَنْسُبُهُ أَحَدٌ بَعْدِي إِلَّا بِمِثْلِ ذَلِكَ إِنَّ الْإِسْلَامَ هُوَ التَّسْلِيمُ وَ التَّسْلِيمَ هُوَ الْيَقِينُ وَ الْيَقِينَ هُوَ التَّصْدِيقُ وَ التَّصْدِيقَ هُوَ الْإِقْرَارُ وَ الْإِقْرَارَ هُوَ الْعَمَلُ وَ الْعَمَلَ هُوَ الْأَدَاءُ إِنَّ الْمُؤْمِنَ لَمْ يَأْخُذْ دِينَهُ عَنْ رَأْيِهِ وَ لَكِنْ أَتَاهُ مِنْ رَبِّهِ فَأَخَذَهُ إِنَّ الْمُؤْمِنَ يُرَى يَقِينُهُ فِي عَمَلِهِ وَ الْكَافِرَ يُرَى إِنْكَارُهُ فِي عَمَلِهِ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا عَرَفُوا أَمْرَهُمْ فَاعْتَبِرُوا إِنْكَارَ الْكَافِرِينَ وَ الْمُنَافِقِينَ بِأَعْمَالِهِمُ الْخَبِيثَةِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals of our people in a marfu’ manner from Amir-ul-Momineen^-asws who has said:

Amir-ul-Momineen^-asws said: ‘I will describe Islam in a way that no one could have done before or would do after me except just as my description: ‘Islam is submission and submission is certainty. Certainty is affirmation (and confirmation). Affirmation is professing. Professing is action. Action and deeds are completion and remittance. A believer does not take his religion from his own personal opinion. It comes from his Lord and he accepts it. A believer finds his certainty in his deeds. An unbeliever finds his rejection in his deeds. I swear by the One^-azwj in whose Hands is my^-asws soul, they did not recognise their goal. Take a lesson from the case of the filthy deeds of the unbelievers and the hypocrites.’[143]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يَجِي‏ءُ الْمَلَكَانِ مُنْكَرٌ وَ نَكِيرٌ إِلَى الْمَيِّتِ حِينَ يُدْفَنُ أَصْوَاتُهُمَا كَالرَّعْدِ الْقَاصِفِ وَ أَبْصَارُهُمَا كَالْبَرْقِ الْخَاطِفِ يَخُطَّانِ الْأَرْضَ بِأَنْيَابِهِمَا وَ يَطَئَانِ فِي شُعُورِهِمَا فَيَسْأَلَانِ الْمَيِّتَ مَنْ رَبُّكَ‏ وَ مَا دِينُكَ قَالَ فَإِذَا كَانَ مُؤْمِناً قَالَ اللَّهُ رَبِّي وَ دِينِيَ الْإِسْلَامُ فَيَقُولَانِ لَهُ مَا تَقُولُ فِي هَذَا الرَّجُلِ الَّذِي خَرَجَ بَيْنَ ظَهْرَانَيْكُمْ فَيَقُولُ أَ عَنْ مُحَمَّدٍ رَسُولِ اللَّهِ ص تَسْأَلَانِي فَيَقُولَانِ لَهُ تَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ فَيَقُولُ أَشْهَدُ أَنَّهُ رَسُولُ اللَّهِ فَيَقُولَانِ لَهُ نَمْ نَوْمَةً لَا حُلُمَ فِيهَا وَ يُفْسَحُ لَهُ فِي قَبْرِهِ تِسْعَةَ أَذْرُعٍ وَ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ وَ يَرَى مَقْعَدَهُ فِيهَا وَ إِذَا كَانَ الرَّجُلُ كَافِراً دَخَلَا عَلَيْهِ وَ أُقِيمَ الشَّيْطَانُ بَيْنَ يَدَيْهِ عَيْنَاهُ مِنْ نُحَاسٍ فَيَقُولَانِ لَهُ مَنْ رَبُّكَ وَ مَا دِينُكَ وَ مَا تَقُولُ فِي هَذَا الرَّجُلِ الَّذِي قَدْ خَرَجَ مِنْ بَيْنَ ظَهْرَانَيْكُمْ فَيَقُولُ لَا أَدْرِي فَيُخَلِّيَانِ بَيْنَهُ وَ بَيْنَ الشَّيْطَانِ فَيُسَلِّطُ عَلَيْهِ فِي قَبْرِهِ تِسْعَةً وَ تِسْعِينَ تِنِّيناً لَوْ أَنَّ تِنِّيناً وَاحِداً مِنْهَا نَفَخَ فِي الْأَرْضِ مَا أَنْبَتَتْ شَجَراً أَبَداً وَ يُفْتَحُ لَهُ بَابٌ إِلَى النَّارِ وَ يَرَى مَقْعَدَهُ فِيهَا

Muhammad ibn Yahya, who from Ahmed ibn Mohammed ibn Isa, who from al-Hasan ibn Ali who from Khalib ibn Usman, who from Bashir al-Dahhan, who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws said: The angels will ask who is your ‘Rab’ and what is your religion?  The Imam^-asws then said, if the deceased is a believer he will say, ‘Allah is my Lord and Islam is my religion.  They will then ask the deceased: ‘What do you say about the person who appears in front of you?  The deceased will ask: ‘Are you asking me about Muhammad^-saww, the Messenger of Allah^-azwj?  They will ask: Do you testify that he^-saww is the Messenger^-saww of Allah^-azwj? He will say: ‘Yes, I do testify that he is the Messenger^-saww of Allah^-azwj.  They then will say: ‘Rest to sleep without dreams.[144]

Taqqayiya and Occultation:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا قَالَ بِمَا صَبَرُوا عَلَى التَّقِيَّةِ وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ

Imam Abu Abd Allah^-asws said, the meanings of the word ‘صَبَرُوا’ in the Verse (28:54)[145]: refers to observing with patience the ‘Taqqayiya’ (dissimulation) and the ‘  وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ  ’ and they repel evil with good, here the word ‘بِالْحَسَنَةِ ‘good’ refers to Taqqayiya and ‘السَّيِّئَةَ’ ‘evil’ implies to the disclosure of secret.[146].

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دُرُسْتَ الْوَاسِطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا بَلَغَتْ تَقِيَّةُ أَحَدٍ تَقِيَّةَ أَصْحَابِ الْكَهْفِ إِنْ كَانُوا لَيَشْهَدُونَ الْأَعْيَادَ وَ يَشُدُّونَ الزَّنَانِيرَ فَأَعْطَاهُمُ اللَّهُ أَجْرَهُمْ مَرَّتَيْنِ

Imam Abu Abd Allah^-asws said:  ‘No one has ever reached the level of Taqqayiya, which was observed by the ‘Ashab-e-Kaif’.  They used to participate in ‘Eids’ (festivals) of their nation and used to wear ‘Zananeer’ as part of their Taqqayiya, thus Allah^-azwj multiplied their reward by a factor of two’.[147]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ وَاقِدٍ اللَّحَّامِ قَالَ اسْتَقْبَلْتُ أَبَا عَبْدِ اللَّهِ ع فِي طَرِيقٍ فَأَعْرَضْتُ عَنْهُ بِوَجْهِي وَ مَضَيْتُ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي لَأَلْقَاكَ فَأَصْرِفُ وَجْهِي كَرَاهَةَ أَنْ أَشُقَّ عَلَيْكَ فَقَالَ لِي رَحِمَكَ اللَّهُ وَ لَكِنَّ رَجُلًا لَقِيَنِي أَمْسِ فِي مَوْضِعِ كَذَا وَ كَذَا فَقَالَ عَلَيْكَ السَّلَامُ يَا أَبَا عَبْدِ اللَّهِ مَا أَحْسَنَ وَ لَا أَجْمَلَ

The narrator says, upon facing Imam Abu Abd Allah^-asws on my way, I turned my face away from him^-asws, but later on, I visited Imam^-asws and apologised to him for being disrespectful and said to him^-asws: ‘May I be sacrificed for your cause’, when I saw you^-asws I deliberately showed my disgust by turning my face away from you^-asws.  I did it purely for your^-asws sake, as I could see presence of a large number of your^-asws enemies.  Imam^-asws replied:  ‘May Allah^-azwj bless you. At another place which was filled with our^-asws adversaries, however, a person met me earlier on and greeted me like ‘Allaik Assalam ya Aba Abdullah’[148], which was not very nice of him (he should have observed Taqqayiya).[149]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَرْوُونَ أَنَّ عَلِيّاً ع قَالَ عَلَى مِنْبَرِ الْكُوفَةِ أَيُّهَا النَّاسُ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ تُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَبَرَّءُوا مِنِّي فَقَالَ مَا أَكْثَرَ مَا يَكْذِبُ النَّاسُ عَلَى عَلِيٍّ ع ثُمَّ قَالَ إِنَّمَا قَالَ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي وَ إِنِّي لَعَلَى دِينِ مُحَمَّدٍ وَ لَمْ يَقُلْ لَا تَبَرَّءُوا مِنِّي فَقَالَ لَهُ السَّائِلُ أَ رَأَيْتَ إِنِ اخْتَارَ الْقَتْلَ دُونَ الْبَرَاءَةِ فَقَالَ وَ اللَّهِ مَا ذَلِكَ عَلَيْهِ وَ مَا لَهُ إِلَّا مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ حَيْثُ أَكْرَهَهُ أَهْلُ مَكَّةَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ فَقَالَ لَهُ النَّبِيُّ ص عِنْدَهَا يَا عَمَّارُ إِنْ عَادُوا فَعُدْ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَكَ وَ أَمَرَكَ أَنْ تَعُودَ إِنْ عَادُوا

Imam Abu Abd Allah^-asws was once asked that the people say that Imam Ali^-asws had declared from the pulpit of Kufa: ‘O people! You shall, very soon, be compelled to abuse me, (in that case) you better abuse me and if they ask you to exhibit ‘Baraat’ (disassociation) you should not (commit it).’  Imam^-asws replied: ‘People have certainly lied about Amir-ul-Momineen^-asws and explained, Ali^-asws said: ‘O people! If you are forced to use abusive language against me then do it but if you are asked to show ‘Baraat[150]’ then I am on the religion of Muhammad^-saww.’ Amir-ul-Momineen^-asws never said: ‘Don’t show Baraat to me.’ The person who was asking question (did not clearly understand the reply and still asked): ‘Shall one give preference to being killed rather than showing Barrat?  Imam^-asws replied: ‘No! Having to go through this trouble is neither appropriate nor permissible for him. He should rather do what Ammar bin Yasir did when he was forced by the people of Mecca (to pronounce Kufr).  Instead, his heart was filled with Eman, as per the Verse (16:106): ‘But if one is compelled but his heart remains satisfied with Eman’, on that occasion Rasool-Allah^-saww said to Ammar: Say it again if people force you again to repeat (Kufr), Allah^-azwj has Accepted your plea and has asked you to say kufr again if you are compelled again.[151]

Imam^-asws Pleads do not let your bad deeds reflect on us^-asws:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامٍ الْكِنْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِيَّاكُمْ أَنْ تَعْمَلُوا عَمَلًا يُعَيِّرُونَّا بِهِ فَإِنَّ وَلَدَ السَّوْءِ يُعَيَّرُ وَالِدُهُ بِعَمَلِهِ كُونُوا لِمَنِ انْقَطَعْتُمْ إِلَيْهِ زَيْناً وَ لَا تَكُونُوا عَلَيْهِ شَيْناً صَلُّوا فِي عَشَائِرِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ لَا يَسْبِقُونَكُمْ إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ فَأَنْتُمْ أَوْلَى بِهِ مِنْهُمْ وَ اللَّهِ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَحَبَّ إِلَيْهِ مِنَ الْخَبْ‏ءِ قُلْتُ وَ مَا الْخَبْ‏ءُ قَالَ التَّقِيَّةُ

The narrator says he heard it from Imam Abu Abd Allah^-asws:  You should refrain from those acts, which would reflect badly on us^-asws, as a rogue son ruins his father’s image.  You should build a praiseworthy character, which does not bring any blame to us^-asws.  If your tribesmen have different beliefs, even then keep on attending to their sick and participating in their funerals.  Don’t let them win in ‘al-Khair’ (pious matters) as you should be better and more generous in these matters.  By Allah^-azwj! The best ‘Ibadah’ (submission) is that which is carried out in solitude’. The narrator asked: ‘Solitude?’ Imam^-asws replied, ‘Yes! Under Taqqayiya’.[152]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْقِيَامِ لِلْوُلَاةِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ع التَّقِيَّةُ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ

Imam Mohammed Baqir^-asws said: ‘Taqqayiya is my Deen, it’s the Deen of my^-asws ancestors ^-asws.  He who does not observe Taqqayiya, has no Eman’.[153]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ

Imam Mohammed Baqir^-asws said:  ‘Taqqayiya is an essential part of all matters and the knowledgeable know its usefulness.[154]

وَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ فِي كُلِّ ضَرُورَةٍ وَ صَاحِبُهَا أَعْلَمُ بِهَا حِينَ تَنْزِلُ بِهِ

Imam Jafar-e-Sadiq^-asws said: ‘Taqqayiya is to be observed at every time of need and the one who observes it knows when it should be adopted.[155]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي ع يَقُولُ وَ أَيُّ شَيْ‏ءٍ أَقَرُّ لِعَيْنِي مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ جُنَّةُ الْمُؤْمِنِ

Imam Abu Abd Allah^-asws said: ‘There is nothing more spiritually comforting than the Taqqayiya, in deeds, it is the shield of a momin.[156]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ

Imam Abu Abd Allah^-asws said: ‘By Allah^-azwj, there was something which forbid Mesum^-ra from observing Taqqayiya, otherwise he knew very well the Verse which came for Ammar and his companions, ‘but those who were compelled but their hearts were satisfied with Eman (16:106)’.[157]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّمَا جُعِلَتِ التَّقِيَّةُ لِيُحْقَنَ بِهَا الدَّمُ فَإِذَا بَلَغَ الدَّمَ فَلَيْسَ تَقِيَّةٌ

Imam Mohammed Baqir^-asws said:  Taqqayiya has been included in the religion by Allah^-azwj and His Prophet^-saww in order to avoid bloodshed of the ‘Momineen’[158]. However, if bloodshed cannot be averted through observing Taqqayiya then it is forbidden.[159]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُلَّمَا تَقَارَبَ هَذَا الْأَمْرُ كَانَ أَشَدَّ لِلتَّقِيَّةِ

Imam Abu Abd Allah^-asws said: Taqqayiya will be observed more strictly nearer the time of appearance of our ‘Hujjat^-ajfj’.[160]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ وَ مُعَمَّرِ بْنِ يَحْيَى بْنِ سَامٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ قَالُوا سَمِعْنَا أَبَا جَعْفَرٍ ع يَقُولُ التَّقِيَّةُ فِي كُلِّ شَيْ‏ءٍ يُضْطَرُّ إِلَيْهِ ابْنُ آدَمَ فَقَدْ أَحَلَّهُ اللَّهُ لَهُ

Imam Mohammed Baqir^-asws said:  Allah^-azwj has made Taqqayiya permissible in all those matters, which bring a person under compulsion.[161]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ التَّقِيَّةُ تُرْسُ اللَّهِ بَيْنَهُ وَ بَيْنَ خَلْقِهِ

Imam Abu Abd Allah^-asws said:  Taqqayiya is a shield between Allah^-azwj and His people.[162]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ حَمْزَةَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع خَالِطُوهُمْ بِالْبَرَّانِيَّةِ وَ خَالِفُوهُمْ بِالْجَوَّانِيَّةِ إِذَا كَانَتِ الْإِمْرَةُ صِبْيَانِيَّةً

Imam Mohammed Baqir^-asws said: During the time of anarchy, keep on socialising (superficially) with your adversaries (in religion) but deep down keep on detesting them.[163]

A ‘Momin’ saves his life after being forced to be disrespectful:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَبْدِ اللَّهِ بْنِ أَسَدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ أُخِذَا فَقِيلَ لَهُمَا ابْرَأَا مِنْ أَمِيرِ الْمُؤْمِنِينَ فَبَرِئَ وَاحِدٌ مِنْهُمَا وَ أَبَى الْآخَرُ فَخُلِّيَ سَبِيلُ الَّذِي بَرِئَ وَ قُتِلَ الْآخَرُ فَقَالَ أَمَّا الَّذِي بَرِئَ فَرَجُلٌ فَقِيهٌ فِي دِينِهِ وَ أَمَّا الَّذِي لَمْ يَبْرَأْ فَرَجُلٌ تَعَجَّلَ إِلَى الْجَنَّةِ

The narrator told Imam Mohammed Baqir^-asws:  ‘Two Shias from Kufa were arrested by the people belonging to ‘Banu Umayya’ and they asked them to abuse Amir-ul-Momineen^-asws.  But one of them declined and was killed, the other sent ‘Tabarra’[164] on Amir-ul-Momineen^-asws and was spared’.  Imam^-asws replied:  ‘The one who performed Tabarra was well versed in religion but the other one made haste in going to ‘Jannah’ (Paradise).[165]

Taqqayiya is the shield of a Momin:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ التَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ التَّقِيَّةُ حِرْزُ الْمُؤْمِنِ وَ لَا إِيمَانَ لِمَنْ لَا تَقِيَّةَ لَهُ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ فِيمَا بَيْنَهُ وَ بَيْنَهُ فَيَكُونُ لَهُ عِزّاً فِي الدُّنْيَا وَ نُوراً فِي الْآخِرَةِ وَ إِنَّ الْعَبْدَ لَيَقَعُ إِلَيْهِ الْحَدِيثُ مِنْ حَدِيثِنَا فَيُذِيعُهُ فَيَكُونُ لَهُ ذُلًّا فِي الدُّنْيَا وَ يَنْزِعُ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ النُّورَ مِنْهُ

The narrator says, I heard it from Imam Abu Abd Allah^-asws:  Taqqayiya is the shield of a Momin and a fort of protection. He has no ‘Eman’ (faith) who is ignorant of Taqqayiya.  But those who listen to our^-asws traditions and share carelessly with others will be humiliated in this world and Allah^-azwj will remove the light of Eman from their hearts.[166]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ وَدِدْتُ وَ اللَّهِ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي ‏الشِّيعَةِ لَنَا بِبَعْضِ لَحْمِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ

Imam Ali bin Hussain^-asws says: ‘By Lord^-azwj I would prefer to give away flesh of my^-asws wrist if our^-asws Shias would control their temper and keep our^-asws matters discreet.[167]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا عَلَى غَيْرِ شَيْ‏ءٍ الصَّبْرِ وَ الْكِتْمَانِ

Imam Abu Abd Allah^-asws says: ‘People were asked to adopt two qualities but they wasted both opportunities and found nothing in (religion) – one was to remain patient and the other was to keep mysteries (of religion).[168]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا سُلَيْمَانُ إِنَّكُمْ عَلَى دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ

Imam Abu Abdullah^-asws said: ‘O Sulaman!  You are on that faith, which Allah^-azwj likes and Gives him honour that keeps its secrets and Humiliates the one who discloses it.[169]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ دَخَلْنَا عَلَيْهِ جَمَاعَةً فَقُلْنَا يَا ابْنَ رَسُولِ اللَّهِ إِنَّا نُرِيدُ الْعِرَاقَ فَأَوْصِنَا فَقَالَ أَبُو جَعْفَرٍ ع لِيُقَوِّ شَدِيدُكُمْ ضَعِيفَكُمْ وَ لْيَعُدْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لَا تَبُثُّوا سِرَّنَا وَ لَا تُذِيعُوا أَمْرَنَا وَ إِذَا جَاءَكُمْ عَنَّا حَدِيثٌ فَوَجَدْتُمْ عَلَيْهِ شَاهِداً أَوْ شَاهِدَيْنِ مِنْ كِتَابِ اللَّهِ فَخُذُوا بِهِ وَ إِلَّا فَقِفُوا عِنْدَهُ ثُمَّ رُدُّوهُ إِلَيْنَا حَتَّى يَسْتَبِينَ لَكُمْ وَ اعْلَمُوا أَنَّ الْمُنْتَظِرَ لِهَذَا الْأَمْرِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَدْرَكَ قَائِمَنَا فَخَرَجَ مَعَهُ فَقَتَلَ عَدُوَّنَا كَانَ لَهُ مِثْلُ أَجْرِ عِشْرِينَ شَهِيداً وَ مَنْ قُتِلَ مَعَ قَائِمِنَا كَانَ لَهُ مِثْلُ أَجْرِ خَمْسَةٍ وَ عِشْرِينَ شَهِيداً

The narrator says, we visited Imam Mohammed Baqir^-asws and informed him that we were going to Kufa, and requested him^-asws for a piece of advice.  Imam^-asws replied: ‘Those among you who are knowledgeable in religion should help those who lack its understanding, and those who are well-off should give helping hand to those who lack resources and (above all) do not disclose our^-asws mysteries to others.  If you hear a tradition attributed to us^-asws then first try to find one or two proofs from the Quran, only then propagate it otherwise keep quiet about it and send it to us, so that we^-asws may give you its proofs.  And be aware! Whoever would wait for the appearance of our ‘Al-Qaim^-ajfj’, he would be rewarded equivalent to establishing the ‘Soam’ (fast), and if he is so blessed to find that era and joins him^-ajfj in his ‘Kharooj’ (effort),  and if he succeeds in killing (under command of Imam^-ajfj) one of our^-asws opponents then he gets the reward of a ‘Shaheed’ (martyred) but if he remains with our ‘Al-Qaim’ and gets killed by his^-ajfj enemies then he gets the reward equivalent to 25 ‘Shuhada’ (martyrs)’.[170]

A Momin Must Protect the mysteries of Wilayat:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّهُ لَيْسَ مِنِ احْتِمَالِ أَمْرِنَا التَّصْدِيقُ لَهُ وَ الْقَبُولُ فَقَطْ مِنِ احْتِمَالِ‏ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ مِنْ غَيْرِ أَهْلِهِ فَأَقْرِئْهُمُ السَّلَامَ وَ قُلْ لَهُمْ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَى نَفْسِهِ حَدِّثُوهُمْ بِمَا يَعْرِفُونَ وَ اسْتُرُوا عَنْهُمْ مَا يُنْكِرُونَ ثُمَّ قَالَ وَ اللَّهِ مَا النَّاصِبُ لَنَا حَرْباً بِأَشَدَّ عَلَيْنَا مَئُونَةً مِنَ النَّاطِقِ عَلَيْنَا بِمَا نَكْرَهُ فَإِذَا عَرَفْتُمْ مِنْ عَبْدٍ إِذَاعَةً فَامْشُوا إِلَيْهِ وَ رُدُّوهُ عَنْهَا فَإِنْ قَبِلَ مِنْكُمْ وَ إِلَّا فَتَحَمَّلُوا عَلَيْهِ بِمَنْ يُثَقِّلُ عَلَيْهِ وَ يَسْمَعُ مِنْهُ فَإِنَّ الرَّجُلَ مِنْكُمْ يَطْلُبُ الْحَاجَةَ فَيَلْطُفُ فِيهَا حَتَّى تُقْضَى لَهُ فَالْطُفُوا فِي حَاجَتِي كَمَا تَلْطُفُونَ فِي حَوَائِجِكُمْ فَإِنْ هُوَ قَبِلَ مِنْكُمْ وَ إِلَّا فَادْفِنُوا كَلَامَهُ تَحْتَ أَقْدَامِكُمْ وَ لَا تَقُولُوا إِنَّهُ يَقُولُ وَ يَقُولُ فَإِنَّ ذَلِكَ يُحْمَلُ عَلَيَّ وَ عَلَيْكُمْ أَمَا وَ اللَّهِ لَوْ كُنْتُمْ تَقُولُونَ مَا أَقُولُ لَأَقْرَرْتُ أَنَّكُمْ أَصْحَابِي هَذَا أَبُو حَنِيفَةَ لَهُ أَصْحَابٌ وَ هَذَا الْحَسَنُ الْبَصْرِيُّ لَهُ أَصْحَابٌ وَ أَنَا امْرُؤٌ مِنْ قُرَيْشٍ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ص وَ عَلِمْتُ كِتَابَ اللَّهِ وَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ بَدْءِ الْخَلْقِ وَ أَمْرِ السَّمَاءِ وَ أَمْرِ الْأَرْضِ وَ أَمْرِ الْأَوَّلِينَ وَ أَمْرِ الْآخِرِينَ وَ أَمْرِ مَا كَانَ وَ أَمْرِ مَا يَكُونُ كَأَنِّي أَنْظُرُ إِلَى ذَلِكَ نُصْبَ عَيْنِي

The narrator says I heard it from Imam Abu Abd Allah^-asws:  ‘The acceptance of our^-asws ‘Imamat’ is not only just stating it verbally and testifying it but it’s mysteries should be protected from those who are against us^-asws.  Our^-asws traditions should not be transmitted to them.  We^-asws send our ‘Salam’ to our followers and may Allah’s special blessings be upon them who, in the state of Taqqayiya, show friendly behaviour to our^-asws opponents.  You should only state those of our statements to them, which they find easier to verify from the Quran but withhold the rest of our teachings from them.  By Allah^-azwj! We^-asws are more harmed by our^-asws those followers who volunteer to propagate our teachings to our adversaries as compared to those ‘Nasabi’[171] who harbour excessive animosity against us^-asws.  When you recognise such a person who is spreading our teachings carelessly than one of our^-asws followers should approach him and try to convince him to stop doing so.  If he does not listen to you then you try to find someone who has more influence over him so that he may be stopped from exercising it.  If some of them come to you for seeking help, you better keep on helping them so that they remain kind to you.  Thus for our^-asws sake, keep on favouring them, as you would help them for your own reasons, so that they give up communicating our teachings to others, if they still continue then just abandon them and don’t tell others that they are communicating and spreading our^-asws traditions.  This approach is better for both you and me^-asws.  By Allah^-azwj! If you have acted upon it then I would count you among my^-asws close companions.  Here, I see Abu Hanifa and his companions and there Hassan Basari and his followers, they all act on their false Fatawa but you people, although recognise me as ‘Hashami’, descendent of the Prophet^-saww and admit I^-asws have the knowledge of the Divine Books of Allah^-azwj, which contains the complete information from the beginning of the universe, what is between the skies and the earth and the ‘Amr’ regarding the first ones and the last ones and all that would happen in the future, as it is all in front of me^-asws but you still do not act on my instructions.[172]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي مَا زَالَ سِرُّنَا مَكْتُوماً حَتَّى صَارَ فِي يَدَيْ وُلْدِ كَيْسَانَ فَتَحَدَّثُوا بِهِ فِي الطَّرِيقِ وَ قُرَى السَّوَادِ

Imam Abu Abd Allah^-asws says:  Our mysteries have always remained discreet but the sons of ‘Keysan’ (descendants of Mukhtar) started disclosing those to others by taking them to every single street and village.[173]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ لَلَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَقْبَلْهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ مَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونَ بِذَلِكَ خَارِجاً عَنْ وَلَايَتِنَا

Imam Mohammed Baqir^-asws says:  ‘My favourite among my companions is one who refrains from indulging in the forbidden, has more recognition of our ‘Amr’, and who hides our traditions from our adversaries.  But the worst among our^-asws followers is that who hears a tradition ascribed from us^-asws but then does not accepts it and acts arrogantly and also rejects what he has already heard, without allowing for any allowance that the tradition may belong to us^-asws and a reference to that tradition originates from us^-asws.  This person is rejected from our Wilayat[174].[175]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ يَا مُعَلَّى إِنَّ التَّقِيَّةَ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ

Imam Abu Abdullah^-asws said: ‘O Muallah! Try to hide our ‘Amr’ (teachings) and don’t disclose it to others.  Whoever would hide our Amr and keep it secure then Allah^-azwj will Bless him with honour in this world and by creating a ‘Noor’ (illumination) between his two eyes in the Hereafter, which would guide him to the Paradise.  However, that who would disclose our Amr will be subjected to humiliation in this world and Allah^-azwj will withdraw the Noor from middle of his eyes in the Hereafter and darkness would drag him into the Fire.  O Muallah! Taqqayiya is the religion of my ancestors^-asws and myself^-asws and he who does not observe Taqqayiya is well outside the boundaries of the faith.  O Muallah! Allah^-azwj likes the hidden submission the same way as He^-azwj Likes it to be demonstrated.  O Moallah!  The discloser of our^-asws ‘Amr’ is similar to one who rejects our^-asws ‘Haq’ (rights).[176]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَخْبَرْتَ بِمَا أَخْبَرْتُكَ بِهِ أَحَداً قُلْتُ لَا إِلَّا سُلَيْمَانَ بْنَ خَالِدٍ قَالَ أَحْسَنْتَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ فَلَا يَعْدُوَنْ سِرِّي وَ سِرُّكَ ثَالِثاً أَلَا كُلُّ سِرٍّ جَاوَزَ اثْنَيْنِ شَائِعٌ

Imam Abu Abd Allah^-asws said to one of his companions:  ‘The news, which I had communicated to you, should be treated with confidentiality’. I replied, ‘I only told that to Sulman bin Khalid and no one else’.  Imam^-asws replied: ‘This is fine. Have you not heard the verses of a poet? The secret of you and me should never go to the third one, Beware! If it had gone beyond the two of us then it would have reached seven.[177]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ مَسْأَلَةٍ فَأَبَى وَ أَمْسَكَ ثُمَّ قَالَ لَوْ أَعْطَيْنَاكُمْ كُلَّمَا تُرِيدُونَ كَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ قَالَ أَبُو جَعْفَرٍ ع وَلَايَةُ اللَّهِ أَسَرَّهَا إِلَى جَبْرَئِيلَ ع وَ أَسَرَّهَا جَبْرَئِيلُ إِلَى مُحَمَّدٍ ص وَ أَسَرَّهَا مُحَمَّدٌ إِلَى عَلِيٍّ ع وَ أَسَرَّهَا عَلِيٌّ إِلَى مَنْ شَاءَ اللَّهُ ثُمَّ أَنْتُمْ تُذِيعُونَ ذَلِكَ مَنِ الَّذِي أَمْسَكَ حَرْفاً سَمِعَهُ قَالَ أَبُو جَعْفَرٍ ع فِي حِكْمَةِ آلِ دَاوُدَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَكُونَ مَالِكاً لِنَفْسِهِ مُقْبِلًا عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ فَاتَّقُوا اللَّهَ وَ لَا تُذِيعُوا حَدِيثَنَا فَلَوْ لَا أَنَّ اللَّهَ يُدَافِعُ عَنْ أَوْلِيَائِهِ وَ يَنْتَقِمُ لِأَوْلِيَائِهِ مِنْ أَعْدَائِهِ أَ مَا رَأَيْتَ مَا صَنَعَ اللَّهُ بِآلِ بَرْمَكَ وَ مَا انْتَقَمَ اللَّهُ لِأَبِي الْحَسَنِ ع وَ قَدْ كَانَ بَنُو الْأَشْعَثِ عَلَى خَطَرٍ عَظِيمٍ فَدَفَعَ اللَّهُ عَنْهُمْ بِوَلَايَتِهِمْ لِأَبِي الْحَسَنِ ع وَ أَنْتُمْ بِالْعِرَاقِ تَرَوْنَ أَعْمَالَ هَؤُلَاءِ الْفَرَاعِنَةِ وَ مَا أَمْهَلَ اللَّهُ لَهُمْ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَ لَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَ لَا تَغْتَرُّوا بِمَنْ قَدْ أُمْهِلَ لَهُ فَكَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكُمْ

The narrator says, I asked from Imam Ali Raza^-asws about an incident but Imam^-asws declined to answer my question and remained quiet.  However, after a pause, Imam^-asws said:  ‘If I tell you what you have asked about then it will become problematic for both of us.  My grandfather Imam Mohammed Baqir^-asws said: ‘Allah^-azwj sent down Inspiration through Gabriel^-as who delivered it to Rasool-Allah^-saww ‘regarding everything’ that would happen until the day of Judgement. Rasool-Allah^-saww told all of it discreetly to Imam Ali^-asws and Amir-ul-Momineen^-asws told it to whomever he^-asws found trustworthy, but you people have the intentions of disclosing it (through me^-asws).  I do not see anyone among you who would refrain from telling it (our mysteries) to others’.  Imam Mohammed Baqir^-asws further added:  ‘It was of paramount importance within the governments of the descendants of Dawood^-as to make it mandatory for the believers to control their egoistic desires, observe strict self-discipline and to recognise (spiritually) the people of their time.  Thus, fear Allah^-azwj and don’t publicise our^-asws traditions.  Allah^-azwj will Himself repel all troubles from His ‘Walis’ (Nominees^-asws) and take revenge from their^-asws enemies.  Did you not see what Allah^-azwj did to the ‘Mara-e-Mecca’ (the enemies of the children of Prophet^-saww)? And how He^-azwj punished the enemies of Imam Musa-e-Kazim^-asws?  And how Allah^-azwj deflected the dangers from the family of Ashash (who were shias and followers of Imam Musa-e-Kazim^-asws).  You have only seen these Pharaohs (Bani Abbas^-la) in the Iraq to whom Allah^-azwj has given a temporary freedom.  So, neither be deceived by the life of this world nor by the lives of those who have been given a respite by Allah^-azwj.  Surely, one day this government will reach you’.[178]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَهُ اللَّهُ وَ لَمْ يَعْرِفْهُ النَّاسُ أُولَئِكَ مَصَابِيحُ الْهُدَى وَ يَنَابِيعُ الْعِلْمِ يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ لَيْسُوا بِالْمَذَايِيعِ الْبُذُرِ وَ لَا بِالْجُفَاةِ الْمُرَاءِينَ

It is reported from Imam Abu Abdullah^-asws that  ‘Rasool-Allah^-saww said:  There is a good news about that fellow who is known to Allah^-azwj but people do not recognise him (who carefully observes his faith), these people are the lamp poles of guidance and flowing springs of religion, through them Allah^-azwj removes the darkness of troubles, they are neither among the disclosers of hidden mysteries of faith nor fame greedy illiterates.[179]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْبَهَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِكُلِّ عَبْدٍ نُوَمَةٍ لَا يُؤْبَهُ لَهُ يَعْرِفُ النَّاسَ وَ لَا يَعْرِفُهُ النَّاسُ يَعْرِفُهُ اللَّهُ مِنْهُ بِرِضْوَانٍ أُولَئِكَ مَصَابِيحُ الْهُدَى يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ وَ يُفْتَحُ لَهُمْ بَابُ كُلِّ رَحْمَةٍ لَيْسُوا بِالْبُذُرِ الْمَذَايِيعِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ وَ قَالَ قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُونُوا مِنْ أَهْلِهِ وَ لَا تَكُونُوا عُجُلًا مَذَايِيعَ فَإِنَّ خِيَارَكُمُ الَّذِينَ إِذَا نُظِرَ إِلَيْهِمْ ذُكِرَ اللَّهُ وَ شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبُرَآءِ الْمَعَايِبَ

Imam Abu Abdullah^-asws reports from Amir-ul-Momineen^-asws: ‘Good news is for that who remains unrecognised and anonymous and does not care if people know about him or ignore him, he is not known to people but Allah^-azwj Makes him praiseworthy (as and when He^-azwj Decides).  These people are the light of guidance, through them the darkness of evils is brought to light and the doors of Divine blessings are opened through them. They neither disclose mysteries of the faith, nor engage in backbiting and nor behave like self-portraying ignorant.  Imam Ali^-asws also said:  Iterate noble words so that you get associated with them and perform ‘Amal al-Khair’ (fruit bearing deeds) and try to be worthy of these rather than to be recognised among the hyperactive and backbiters.  Among you, the pious people are those who would remind you Allah^-azwj upon coming in contact but the worst ones are those who are indulged in backbiting, creating differences among friends and picking up faults of others’ slip-ups.[180]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا تَزَالُ الزَّيْدِيَّةُ لَكُمْ وِقَاءً أَبَداً

Imam Abu Abdullah^-asws said: ‘Control your tongues by applying Taqqayiya and quietly stay at home (meaning don’t fight with your opponents) so that you are saved from the ever-lasting troubles.  Wait until the time of standing of the ‘Qaim^-ajfj’, the sect of Zadiya have unsheathed their swords and initiated wars, leave these troubles for them, as per their ideology and you had better stay out of it.[181]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ ص قَالَ إِنْ كَانَ فِي يَدِكَ هَذِهِ شَيْ‏ءٌ فَإِنِ اسْتَطَعْتَ أَنْ لَا تَعْلَمَ هَذِهِ فَافْعَلْ قَالَ وَ كَانَ عِنْدَهُ إِنْسَانٌ ‏فَتَذَاكَرُوا الْإِذَاعَةَ فَقَالَ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِ رَقَبَتِكَ فَتَذِلَّ

Imam Musa-e-Kazim^-asws said: ‘If you hold something in your one arm don’t let the other arm know about it (implying the best Taqqayiya practice).  There was someone present in the audience who was known to be the discloser of Ahl Al-Bayt^-asws‘s teachings to others, so Imam^-asws told him: ‘You had better control your tongue so that you are respected and don’t let others drag you by your neck and make you an object of humiliation’.[182]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ أَمْرَنَا مَسْتُورٌ مُقَنَّعٌ بِالْمِيثَاقِ فَمَنْ هَتَكَ عَلَيْنَا أَذَلَّهُ اللَّهُ

Imam Abu Abd Allah^-asws said: Our mysteries should be kept and never be revealed until the appearance of Our ‘Al-Qaim^-ajfj’.  However, who tries to disclose it, Allah^-azwj will certainly humiliate him.[183]

الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ نَفَسُ الْمَهْمُومِ لَنَا الْمُغْتَمِّ لِظُلْمِنَا تَسْبِيحٌ وَ هَمُّهُ لِأَمْرِنَا عِبَادَةٌ وَ كِتْمَانُهُ لِسِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ قَالَ لِي مُحَمَّدُ بْنُ سَعِيدٍ اكْتُبْ هَذَا بِالذَّهَبِ فَمَا كَتَبْتَ شَيْئاً أَحْسَنَ مِنْهُ

The narrator says that I have heard it from Imam Abu Abdullah^-asws: ‘If someone with each breadth reflects heartache for the appearance of our ‘Al-Qaim^-ajfj’ and shows tenderness on our ‘Mazlumiat’ (oppression) then it is equivalent to the remembrance of Allah^-azwj ‘Tasbie’ and showing grief in our matter is similar to worshiping, and protecting our mysteries is like going for Jihad (holy war) for the pleasure of Allah^-azwj.’ I was then asked by the Imam^-asws to write it in gold. I have never written anything better than this in my whole life.[184]

The Ten Companions:

و قال بعض المخالفين بحضرة الصادق ع لرجل من الشيعة ما تقول في العشرة من الصحابة قال أقول فيهم الخير الجميل الذي يحط الله به سيئاتي و يرفع به درجاتي. قال السائل الحمد لله على ما أنقذني من بغضك كنت أظنك رافضيا تبغض الصحابة. فقال الرجل إلا من أبغض واحدا من الصحابة، فعليه لعنة الله. قال لعلك تتأول ما تقول (قل فمن) أبغض العشرة من الصحابة. فقال من أبغض العشرة فعليه لعنة الله و الملائكة و الناس أجمعين. فوثب الرجل فقبل رأسه، و قال اجعلني في حل مما قذفتك به من الرفض قبل اليوم. قال [اليوم‏] أنت في حل و أنت أخي. ثم انصرف السائل. فقال له الصادق ع جودت لله درك لقد عجبت الملائكة في السماوات من حسن توريتك، و تلطفك بما خلصك، و لم تثلم دينك، و زاد الله في مخالفينا غما إلى غم، و حجب عنهم مراد منتحلي مودتنا في تقيتهم. فقال بعض أصحاب الصادق ع يا ابن رسول الله ما عقلنا من كلام هذا إلا موافقة صاحبنا لهذا المتعنت الناصب فقال الصادق ع لئن كنتم لم تفهموا ما عني فقد فهمناه نحن، و قد شكر الله له. إن ولينا الموالي لأوليائنا المعادي لأعدائنا إذا ابتلاه الله بمن يمتحنه من مخالفيه وفقه لجواب يسلم معه دينه و عرضه، و يعظم الله بالتقية ثوابه إن صاحبكم هذا قال من عاب واحدا منهم فعليه لعنة الله. أي من عاب واحدا منهم هو أمير المؤمنين علي بن أبي طالب ع. و قال في الثانية من عابهم أو شتمهم فعليه لعنة الله. و قد صدق لأن من عابهم فقد عاب عليا ع، لأنه أحدهم، فإذا لم يعب عليا ع و لم يذمه فلم يعبهم، و إنما عاب بعضهم. [و لقد كان لحزقيل المؤمن مع قوم فرعون الذين وشوا به إلى فرعون مثل هذه‏ التورية، كان حزقيل يدعوهم إلى توحيد الله و نبوة موسى و تفضيل محمد رسول الله ص على جميع رسل الله و خلقه، و تفضيل علي بن أبي طالب ع و الخيار من الأئمة على سائر أوصياء النبيين و إلى البراءة من ربوبية فرعون. فوشى به الواشون إلى فرعون، و قالوا إن حزقيل يدعو إلى مخالفتك، و يعين أعداءك على مضادتك. فقال لهم فرعون إنه ابن عمي و خليفتي على ملكي و ولي عهدي، إن فعل ما قلتم، فقد استحق أشد العذاب على كفره لنعمتي، و إن كنتم عليه كاذبين، فقد استحققتم أشد العذاب لإيثاركم الدخول في مساءته فجاء بحزقيل و جاء بهم، فكاشفوه، و قالوا أنت تجحد ربوبية فرعون الملك و تكفر نعماءه فقال حزقيل أيها الملك هل جربت علي كذبا قط قال لا. قال فسلهم من ربهم قالوا فرعون [هذا]. قال لهم و من خالقكم قالوا فرعون هذا. قال لهم و من رازقكم، الكافل لمعايشكم، و الدافع عنكم مكارهكم قالوا فرعون هذا. قال حزقيل أيها الملك فأشهدك، و [كل‏] من حضرك أن ربهم هو ربي و خالقهم هو خالقي، و رازقهم هو رازقي، و مصلح معايشهم هو مصلح معايشي، لا رب لي و لا خالق و لا رازق غير ربهم و خالقهم و رازقهم. و أشهدك و من حضرك أن كل رب و خالق و رازق سوى ربهم و خالقهم و رازقهم فأنا بري‏ء منه و من ربوبيته، و كافر بإلهيته. يقول حزقيل هذا، و هو يعني أن ربهم هو الله ربي» و هو لم يقل إن الذي قالوا هو أنه ربهم هو ربي و خفي هذا المعنى على فرعون و من حضره و توهموا أنه يقول فرعون ربي و خالقي و رازقي. فقال لهم يا رجال السوء و يا طلاب الفساد في ملكي، و مريدي الفتنة بيني و بين ابن عمي، و هو عضدي، أنتم المستحقون لعذابي لإرادتكم فساد أمري و هلاك ابن عمي، و الفت في عضدي. ثم أمر بالأوتاد، فجعل في ساق كل واحد منهم وتد، و في صدره وتد، و أمر أصحاب أمشاط الحديد، فشقوا بها لحومهم من أبدانهم. فذلك ما قال الله تعالى فَوَقاهُ اللَّهُ يعني حزقيل سَيِّئاتِ ما مَكَرُوا [به‏ لما وشوا به إلى فرعون ليهلكوه‏] وَ حاقَ بِآلِ فِرْعَوْنَ [حل بهم‏] سُوءُ الْعَذابِ و هم الذين وشوا بحزقيل إليه لما أوتد فيهم الأوتاد و مشط عن أبدانهم لحومها بالأمشاط

Once an opponent of Shias, asked from a companion of Imam Jafar-e-Sadiq^-asws, in the presence of Imam^-asws: ‘What do you say about the ‘Ashab-e-Ashra’ (the ten companions)[185]?  (The Momin) replied:  I remember them with ‘Khayr-e-Jameel’ (beautiful reward) for which I expect Allah^-azwj to pardon my sins and raise my spiritual status.[186] Upon listening to his replied, the person who had asked the question said: ‘I am thankful to Allah^-azwj  who has liberated me from holding grudges against you, as I used to count you among those companions whom I considered ‘Rafazi’ (deniers).  The Momin replied (while further emphasising his earlier statement):  May Allah^-azwj‘s curse be upon that who holds animosity against ‘one’ of them.  The opponent then said: ‘Maybe you could elaborate on this; what do you say about the one who would harbour grudges against the ‘Ashab-e-Ashara’?  The Momin replied:  May Allah^-azwj, His angels and all people’s curse be upon him who holds animosity against the ‘Ashab-e-Ashra’.  The opponent got excited upon listening to him and got up and rushed to the Momin and after kissing his forehead said:  Please forgive me! I have wrongly blamed you ‘Rafazi’, I was wrong, I admit my mistake so please excuse me.  The Momin replied: ‘Yes, I have forgiven you, you are my brethren’.  After some time, the opponent left the gathering and after his departure, Imam^-asws praised that Momin as:  ‘May Allah^-azwj give you the best reward, you gave an excellent reply, which has also astonished the angels in the heavens.  Allah^-azwj has inflicted our opponents with the troubles and pains but has inscribed the benefits of our followers (from opponents) through the Taqqayiya’.

Some of the companions, however, raised their concern by saying, ‘We find this Momin’s statement in harmony with that Nasabi[187].  Imam^-asws replied:  If you were unable to comprehend his replies, then I will explain those to you but remember, Allah^-azwj is very pleased with him. (Be aware)! Our friend is that who adores our friends and opposes our foes.  And when Allah^-azwj Tests him under those circumstances when our adversaries corner him, Allah^-azwj Helps him in giving appropriate replies to his opponents so that the integrity of the religion is ensured and his respect is safeguarded.  Allah^-azwj has Given him an enormous reward for observing Taqqayiya.

Now, listen, your fellow Momin had said earlier, whoever would hold animosity against the ‘One’ of them would be cursed by Allah^-azwj , implying whoever tries to find faults on ‘One’ of them by that he meant Amir-ul-Momineen Ali bin Abi Talib^-asws [188], and the second time he said, whoever would denounce or abuse these ‘ten’ then Allah^-azwj may curse him.  This is again true, since whoever would reject all ten then it means he indeed rejects Amir-ul-Momineen^-asws , since they have included Amir-ul-Momineen^-asws among the ‘ten’.  And when Imam Ali^-asws was neither denounced nor rejected that means all of them are not but some of them could be classified as culprits (the adversaries of Amir-ul-Momineen^-asws).

Also, Kharqeel, who was from the Momin from the children of Pharaohs, adopted the same stance (Taqqayiya), when being accused of rejecting the Pharaoh.  He used to invite people to the One God, Moses^-as as His^-azwj Prophet and Muhammad^-saww, the last Prophet^-saww who would be the chiefs of all Prophets^-as and Ali ibn Abi Talib^-asws and all the infallibles ^-asws among his^-asws descendants ^-asws who would have elevated status among the vicegerents of all the Prophets^-as. Whereas rejecting the claims of Pharaoh to be at the level of ‘Rubuwiat’ (being the sustainer).  The backbiters took the matter to Pharaoh and told him that Kharqeel asks them to turn against him and supports his enemies.  Pharaoh told them, ‘it is very unlikely, since Kharqeel is my first cousin and is my helper in government and is my successor in my kingdom, but if he had done as you have described then he has become unfaithful against my numerous favours.  However, if you have lied about him then I will give you severe punishment because of your ill intentions about my cousin’.

Finally, Pharaoh asked them to appear with Kharqeel and prove that he is a traitor.  They started to accuse Kharqeel and making allegations that Kharqeel denies the ‘Rubuwiat’ of Pharaoh and has become disloyal to him.  Kharqeel then turned to Pharaoh and asked him:  O king! Have you ever found me lying about anything?’ Pharaoh replied, ‘No, I have always found you to be honest’.

Kharqeel then asked him to ask his accusers: Who is their lord? They all replied: Pharaoh! He (Kharqeel) then asked: ‘Who is your creator’?  They replied: ‘Pharaoh’! Asked again: ‘Who is your sustainer and protector of your livelihood and eliminator of your troubles’?  They replied: ‘Yes, it’s the Pharaoh’.  Then Kharqeel said:  ‘O king, I make you and all those who are present, as my witness, and say: ‘My ‘Rab’ is the same as their Rab, their creator is also my Creator, Who Gives them sustenance, is also my Sustainer.  Who Helps them in correcting their affairs is also my Helper.  I have no other ‘Rab’, Sustainer, Creator other than who is their ‘Rab’ (Creator) them and Provider of sustenance.  And I say it in front of you and all those present, be my witness, I declare that I reject and admonish all other than their ‘Rab’ and Sustainer.

Kharqeel, therefore indirectly implied that their (actual) Lord is that Who is also my Lord rather than saying the lord whom they have nominated is my lord but said their Lord is my Lord. So, the implicit meanings of Kharqeel’s statements remained undisclosed to Pharaoh as well as to the audience and they thought that Kharqeel has admitted Pharaoh is his lord, creator and sustainer.  Therefore, Pharaoh turned against the backbiters and told them that they were the devious ones and they tried to incite troubles in his kingdom by creating animosity between him and his staunch supporter and right hand cousin.  Therefore, I will punish you for the crime in that you tried to get my cousin killed and tried to stimulate disorder in my kingdom.  Later on, metallic nails were hammered into the calf and chests of each backbiter, then black smiths were called in to give them death penalty by disintegrating their bodies who removed their flesh from their bones and cut them into small pieces.   This incident has been reported in Quran by Allah^-azwj as:

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآَلِ فِرْعَوْنَ سُوءُ الْعَذَابِ (4540:)

So Allah protected him from the evil (consequences) of what they planned, and the most evil punishment overtook Pharaoh’s people:

و قال رجل لموسى بن جعفر ع من خواص الشيعة و هو يرتعد بعد ما خلا به يا ابن رسول الله ص ما أخوفني أن يكون فلان بن فلان ينافقك في إظهاره اعتقاد وصيتك و إمامتك فقال موسى ع و كيف ذاك قال لأني حضرت معه اليوم في مجلس فلان رجل من كبار أهل بغداد فقال له صاحب المجلس أنت تزعم أن موسى بن جعفر ع إمام دون هذا الخليفة القاعد على سريره فقال له صاحبك هذا ما أقول هذا، بل أزعم أن موسى بن جعفر ع غير إمام و إن لم أكن أعتقد أنه غير إمام، فعلي و على من لم يعتقد ذلك لعنه الله، و الملائكة و الناس أجمعين. فقال له صاحب المجلس جزاك الله خيرا، و لعن [الله‏] من وشى بك. قال له موسى بن جعفر ع ليس كما ظننت، و لكن صاحبك أفقه منك، إنما قال إن موسى غير إمام، أي إن الذي هو غير إمام فموسى غيره، فهو إذا إمام فإنما أثبت بقوله هذا إمامتي، و نفى إمامة غيري. يا عبد الله متى يزول عنك هذا الذي ظننته بأخيك هذا من النفاق تب إلى الله. ففهم الرجل ما قاله، و اغتم و قال يا ابن رسول الله ما لي مال فأرضيه به، و لكن قد وهبت له شطر عملي كله من تعبدي، و من صلاتي عليكم أهل البيت، و من لعنتي لأعدائكم. قال موسى بن جعفر ع الآن خرجت من النار

Once a distinct Shia secretly told Imam Musa-e-Kazim^-asws, whilst his whole body was shaking: O son^-asws of Prophet^-saww, I have been extremely shocked by noticing the hypocrisy of that, the son of that.  Imam^-asws asked him to narrate the incident. He said: Today, I was present with him in a gathering organised by a notable from Baghdad.  The host asked him: ‘Do you accept Musa bin Jafar^-asws as your Imam while rejecting the one who holds the chair of Kufa?  Your follower replied:  I am not of the opinion but perceive that Musa bin Jafar is ‘Ghayr-e-Imam’ (not an imam) and if I am not convinced of him not being the Imam then may Allah^-azwj’s, all angels and all people’s curse be upon me as well as on all those who believe it like me.  After listing to this, the host said: May Allah^-azwj bless you and pleased with you and curse your backbiters.  Upon listening to the incident, Imam^-asws said:  His affair is not like what you have gathered, rather your companion is wiser than you.  When he had said, Musa bin Jafar is ‘Ghayr-e-Imam’ , he in fact implied that anyone which has claimed to be an Imam while he is not an Imam, Imam Musa bin Jafar^-asws is ‘Ghayr’ (stranger) to him, which means that he^-asws is the real Imam.  Thus through these statements, he has endorsed my^-asws Imamat and rejected this position for my adversary.  But, now (I want to know) how your ill feelings against him to be removed? You better repent for this to Allah^-azwj. The Shia realised his mistake and deeply felt sorry and showed signs of embracement on his conduct and said: O son^-asws of Prophet^-saww, I am very poor and has got no wealth to offer to my friend in order to win him back but I am prepared to give him, as a gift, a portion of my worship, which includes sending Salawat on you^-asws and your^-asws Ahl Al-Bayt^-asws and sending curse on your^-asws enemies. Imam^-asws replied, now you have been liberated from the hell fire.[189]

He who Hides Wilayat of Amir-ul-Momineen^-asws without Taqqayiya

و سائرها مما خصه الله تعالى به من فضائله. فهذا من الهدي الذي بينه الله للناس في كتابه، ثم قال أُولئِكَ [أي أولئك‏] الكاتمون لهذه الصفات من محمد ص و من علي ع المخفون لها عن طالبيها الذين يلزمهم إبداؤها لهم عند زوال التقية يَلْعَنُهُمُ اللَّهُ يلعن الكاتمين وَ يَلْعَنُهُمُ اللَّاعِنُونَ. فيه وجوه منها يَلْعَنُهُمُ اللَّاعِنُونَ أنه ليس أحد محقا كان أو مبطلا إلا و هو يقول لعن الله الظالمين الكاتمين للحق، إن الظالم الكاتم للحق ذلك يقول أيضا لعن الله الظالمين الكاتمين، فهم على هذا المعنى في لعن كل اللاعنين، و في لعن أنفسهم. و منها أن الاثنين إذا ضجر بعضهما على بعض و تلاعنا ارتفعت اللعنتان، فاستأذنتا ربهما في الوقوع لمن بعثتا عليه. فقال الله عز و جل للملائكة انظروا، فإن كان اللاعن أهلا للعن و ليس المقصود به أهلا فأنزلوهما جميعا باللاعن. و إن كان المشار إليه أهلا، و ليس اللاعن أهلا فوجهوهما إليه. و إن كانا جميعا لها أهلا، فوجهوا لعن هذا إلى ذلك، و وجهوا لعن ذلك إلى هذا. و إن لم يكن واحد منهما لها أهلا لإيمانهما، و إن الضجر أحوجهما إلى ذلك، فوجهوا اللعنتين إلى اليهود الكاتمين نعت محمد و صفته ص و ذكر علي ع و حليته، و إلى النواصب الكاتمين لفضل علي، و الدافعين لفضله ‏

There are numerous attributes which Allah^-azwj Has specifically reserved for Amir-ul-Momineen^-asws, and are the sources of guidance which Allah^-azwj has Described in His^-azwj Book.  And then said: ‘أُولئِكَ’ refers to those people who hide the attributions of Muhammad^-saww and Ali^-asws and obscure them from those who are their devotees.  It becomes compulsory onto them to reveal (these attributes) where ‘Taqqayiya’ does not apply (where there is no compulsion). For these people ‘يَلْعَنُهُمُ اللَّهُ’ Allah^-azwj Sends ‘Laanat’ (curses), meaning those who had hidden the attributes (Amir-ul-Momineen^-asws) get Allah^-azwj ‘s curses, ‘يَلْعَنُهُمُ اللَّاعِنُونَ’ and are including those who join in sending curses. It (curse) has many forms.  The first of which is that one when all those who send curses are together in ‘cursing’, meaning everyone regardless of if he is on the Just path or not would say may Allah^-azwj  ‘s curse be upon those cruel people who have hidden away His Clear Proofs and Verses, under these circumstances they are targeted by every one’s curse and even including their own ones.  The second type of ‘Laanat’ is that when two people fall out with each other and start sending the curse, in that case ‘Laanat’ from both of them ascend to the skies and asks for the permission of Allah^-azwj to inflict the targeted one.  Allah^-azwj at that point Asks His angels to see if the sender of the ‘Laanat’ himself is worthy of being cursed, if he first one is and the second one is not then divert both ‘Laanat’ on the former. But if the former is not worthy of receiving it and the latter one is then divert ‘Laanat’ of the both towards the latter person. However, if both of them are worthy of receiving the ‘Laanat’ then inflict both of them with each other’s ‘Laanat’.

If both of them are not worthy of ‘Laanat’ as a Momin and are cursing each other due to being angry and have ill feelings against each other, in this case ascend their ‘Laanat’ on those Jews who hide and object the praise, ‘dhikr’[190]  and attributes of Muhammad^-saww and Ali^-asws as well as on those ‘Nasabis’[191] who hide the Divine status of Ali^-asws and deny his^-asws attributes.[192]

Observe Taqqayiya for Yourself as well as for the Sake of Your Brethren:

قوله عز و جل وَ إِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ  قال الإمام ع وَ إِلهُكُمْ الذي أكرم محمدا ص و عليا ع بالفضيلة و أكرم آلهما الطيبين بالخلافة، و أكرم شيعتهم بالروح و الريحان و الكرامة و الرضوان ‏إِلهٌ واحِدٌ لا شريك له و لا نظير و لا عديل. لا إِلهَ إِلَّا هُوَ الخالق، البارئ، المصور، الرازق، الباسط، المغني، المفقر، المعز، المذل. الرَّحْمنُ يرزق مؤمنهم و كافرهم، و صالحهم و طالحهم، لا يقطع عنهم مواد فضله و رزقه، و إن انقطعوا هم عن طاعته. الرَّحِيمُ بعباده المؤمنين من شيعة آل محمد ص وسع لهم في التقية يجاهرون بإظهار موالاة أولياء الله و معاداة أعدائه إذا قدروا، و يسترونها إذا عجزوا قال رسول الله ص و لو شاء لحرم عليكم التقية، و أمركم بالصبر على ما ينالكم من أعدائكم عند إظهاركم الحق. ألا فأعظم فرائض الله تعالى عليكم بعد فرض موالاتنا و معاداة أعدائنا استعمال التقية على أنفسكم و إخوانكم [و معارفكم، و قضاء حقوق إخوانكم‏] في الله. ألا و إن الله يغفر كل ذنب بعد ذلك و لا يستقصي. فأما هذان فقل من ينجو منهما إلا بعد مس عذاب شديد، إلا أن يكون لهم مظالم على النواصب و الكفار، فيكون عذاب هذين على أولئك الكفار و النواصب قصاصا بما لكم عليهم من الحقوق، و ما لهم إليكم من الظلم، فاتقوا الله و لا تتعرضوا لمقت الله بترك التقية، و التقصير في حقوق إخوانكم المؤمنين

And your Lord is the only Lord and there is no lord except the One Who is most Beneficent and Merciful. Imam Hasaan Askari^-asws says, ‘وَ إِلهُكُمْ’ means that is your Lord who has blessed Muhammad^-saww and Ali^-asws with elevated status has designated their pure and Pious progeny with the ‘caliphate’ and their follower shias with the fragrance and politeness and have awarded them charismatic character.  ‘إِلهٌ واحِدٌ’ (means) that there is no one worthy of worship except Him^-azwj, Who is the Creator,  the Crafter, the Painter, the Provider of sustenance, the Provider of relief, , the Provider of Status, The Enhancer, the ‘Moiza and Muzeel’[193] and ‘الرَّحْمنُ’ the most Merciful, such Merciful that He gives sustenance to all, to the Kafir, to the Momin, to the righteous and the wrong doers alike and does not stop His^-azwj Favours and sustenance to them even if they cease obeying Him^-azwj and following His^-azwj Commands.

‘الرَّحِيمُ’ Allah^-azwj is extremely kind to His^-azwj Momin servants who are the Shias of Alay Muhammad^-asws to the extent that He Has Made provision for them to observe ‘Taqqayiya’, under compulsion so that they can hide their faith.  And Rasool Allah said:  Allah^-azwj could have Made Taqqayiya unlawful for you; in that case, you had to tolerate the cruelties of the Kufr with patience and calmness. but O our followers and Shias!  Since, Allah^-azwj has Made it compulsory on you to love us^-asws and hold animosity against our^-asws enemies then the most obligatory act upon you is to practice Taqqayiya not only for your own sake but also for your fellow brethren.

Be aware! After these obligations, Allah^-azwj will Forgive all the sins and will reduce punishment of the sins (if required), except for the following two ‘Amr’ (Commands), from which no one will be spared until after being subjected to severe punishment.  However, unless cruelties were committed against the non-believers and enemies of Ahl Al-Bayt^-asws, in that case the punishment of the Momineen’s sin will be credited against the usurping of your rights by the non-believers and the enemies of Ahl Al-Bayt^-asws, it will happen only when you have not committed any aggression against them (the non-believers and the enemies of the Ahl Al-Bayt^-asws).  So, you better fear Allah^-azwj and never ever abandon Taqqayiya and don’t invite Allah^-azwj’s wrath by usurping the rights of your fellow Momineen.[194]

The Ibadah, the Wilayat and the Sins:

قال رسول الله ص من صلى الخمس كفر الله عنه من الذنوب ما بين كل صلاتين، و كان كمن على بابه نهر جار يغتسل فيه كل يوم خمس مرات [و] لا يبقي عليه ‏من الدرن شيئا إلا الموبقات التي هي جحد النبوة و الإمامة أو ظلم إخوانه المؤمنين أو ترك التقية حتى يضر بنفسه و بإخوانه المؤمنين

Rasool Allah^-asws said:  When one offers five Salats in a day, Allah^-azwj erases those of his sins, which he had committed between the two prayers.  His example is similar to that person who bathes himself five times a day in a canal, which flows on his doorsteps, and rinse him in a way that no dirt remains on his body.  However, except for those sins which would’ kill their committers ‘إلا الموبقات’ , (can never be forgiven against acts of worship) i.e., denying ‘Rasalat and Imamat’[195], to hurt a fellow Momin brethren or to abandon Taqqayiya under those conditions when its termination causes harm to himself or his Momin brethren. [196]

قال علي بن الحسين ع قال رسول الله ص ما من عبد و لا أمة زال عن ولايتنا، و خالف طريقتنا، و سمى غيرنا بأسمائنا و أسماء خيار أهلنا الذي اختاره الله للقيام بدينه و دنياه، و لقبه بألقابنا و هو لذلك يلقبه معتقدا، لا يحمله على ذلك تقية خوف، و لا تدبير مصلحة دين، إلا بعثه الله يوم القيامة و من كان قد اتخذه من دون الله وليا، و حشر إليه الشياطين الذين كانوا يغوونه. فقال [له‏] يا عبدي أ ربا معي، هؤلاء كنت تعبد و إياهم كنت تطلب فمنهم فاطلب ثواب ما كنت تعمل، لك معهم عقاب إجرائك. ثم يأمر الله تعالى أن يحشر الشيعة الموالون لمحمد و علي و آلهما ع ممن كان في تقية لا يظهر ما يعتقده، و ممن لم يكن عليه تقية، و كان يظهر ما يعتقده. فيقول الله تعالى انظروا حسنات شيعة محمد و علي فضاعفوها. قال فيضاعفون حسناتهم أضعافا مضاعفة. ثم يقول الله تعالى انظروا ذنوب شيعة محمد و علي. فينظرون فمنهم من قلت ذنوبه فكانت مغمورة في طاعاته، فهؤلاء السعداء مع الأولياء و الأصفياء. و منهم من كثرت ذنوبه و عظمت، فيقول الله تعالى قدموا الذين كانوا لا تقية عليهم من أولياء محمد و علي، فيقدمون. فيقول الله تعالى انظروا حسنات عبادي هؤلاء النصاب الذين اتخذوا الأنداد من دون محمد و علي و من دون خلفائهم، فاجعلوها لهؤلاء المؤمنين، لما كان من اغتيابهم لهم بوقيعتهم فيهم، و قصدهم إلى أذاهم فيفعلون ذلك، فتصير حسنات النواصب لشيعتنا الذين لم يكن عليهم تقية. ثم يقول انظروا إلى سيئات شيعة محمد و علي، فإن بقيت لهم على هؤلاء النصاب بوقيعتهم فيهم زيادات، فاحملوا على أولئك النصاب بقدرها من الذنوب التي لهؤلاء الشيعة. فيفعل ذلك. ثم يقول الله عز و جل ائتوا بالشيعة المتقين لخوف الأعداء، فافعلوا في حسناتهم و سيئاتهم، و حسنات هؤلاء النصاب و سيئاتهم ما فعلتم بالأولين. فيقول النواصب يا ربنا هؤلاء كانوا معنا في مشاهدنا حاضرين، و بأقاويلنا قائلين، و لمذاهبنا معتقدين فيقال كلا و الله يا أيها النصاب ما كانوا لمذاهبكم معتقدين، بل كانوا بقلوبهم لكم إلى الله مخالفين، و إن كانوا بأقوالكم قائلين، و بأعمالكم عاملين للتقية منكم معاشر الكافرين، قد اعتددنا لهم بأقاويلهم و أفاعيلهم اعتدادنا بأقاويل المطيعين و أفاعيل المحسنين، إذ كانوا بأمرنا عاملين قال رسول الله ص فعند ذلك تعظم حسرات النصاب إذا رأوا حسناتهم في موازين شيعتنا أهل البيت، و رأوا سيئات شيعتنا على ظهور معاشر النصاب، و ذلك قوله عز و جل كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِم  ْ‏

قوله عز و جل يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلالًا طَيِّباً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ إِنَّما يَأْمُرُكُمْ بِالسُّوءِ وَ الْفَحْشاءِ وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ

Imam Ali^-asws bin Hussain^-asws said:  ‘A man or woman who would abandon our Wilayat, and observe contrary to our practices, and give our^-asws names and the names of the righteous among Ahl Al-Bayt^-asws and give our titles to our adversaries and his/her behaviour is exclusively based on his belief rather than under Taqqayiya, or for any religious precaution and strategy then Allah^-azwj will, in the Hereafter, resurrect him/her with that one who he used to take his wali, who was other than Allah^-azwj, along with those ‘Shayateen’[197] (who he had worshiped) and Allah^-azwj will ask:  O My servant! Is there any god except Me^-azwj?  But you used to worship so and so and direct all your needs to them, you better ask them to give you the reward for your services! Today, I will punish both you and them together.

Subsequent to this, Allah^-azwj will ask for those who used to submit to the Wilayat of Muhammad^-saww and Ali^-asws (Wali as appointed by Him^-azwj), either openly or discreetly as part of their Taqqayiya.  Then the angels will be asked to count their good deeds and increase those after multiplying by a factor, so their rewards will be enhanced several times, then the angels will be asked to scrutinise their sins, thus only few of them will have some minor sins, obscured under the pile of their good deeds.  These are the people who will be blessed to join the righteous and pious Ones^-asws.

However, there will remain still some people who would have enormous weight of sins over their shoulders, at this point Allah^-azwj will Ask to bring forward those devotees of Muhammad^-saww and Ali^-asws who did not face the conditions of Taqqayiya, then Allah^-azwj will Ask angels to bring forward the ‘Nasabis’[198] (enemies of Ahl Al-Bayt^-asws) who had stopped following Muhammad^-saww and Ali^-asws and their^-asws nominated descendants^-asws and adhered to their enemies for guidance.  Angels will be asked to collect their good deeds and credit those to the Momineen[199].  This is due to the reason that when these Momineen would be caught by them these ‘Malayeen (cursed ones) used to plan troubles for them and whenever they got an opportunity, these ‘Malayeen’ used to torture and kill them (Shias).  The angels will act accordingly and the good deeds of the ‘Nasabis’ will be credited to our^-asws those Shias on whom Taqqayiya was not compulsory[200].  Allah^-azwj will ask angles to review the accounts of the Shias and if they still have any sins, then look for those ill talks of the Nasabis which they used to direct towards these shias, then transfer the sins of Shias to the Nasabis as a punishment to the latter.

Allah^-azwj will asked to bring forward those Shias who used to observe Taqqayiya in fear of their enemies (Nasabis) and act similar to what you have done for the earlier shias, for adding good deeds of their enemies and replacing their sins with the Nasabis,  At this point, the Nasabis would plead O our Lord! These people used to attend our meetings, agree with our preaching and used to conform to our beliefs. No! A reply will come, certainly not! They never agreed with your beliefs and for the pleasure of Allah^-asws they would deny you from their heart but stand with you and share your discussions and act as per your traditions purely under Taqqayiya.  O the group of non-believers[201]  We^-azwj have, for their verbal and performed acts rewarded them equal to the good deeds of Our^-azwj pious and righteous people because they had acted as per My^-azwj Instructions (observe Taqqayiya).

In sum, when the Nasabis will see their good deeds had gone to the Shias of Ahl Al-Bayt^-asws and the sins of Shias had been put on their backs they will feel extremely depressed and remorse.  Hence Allah^-azwj Says: … Thus will Allah show them their deeds to be intense regret to them,..[202]. And Says:

O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know.[203]

نظر الباقر ع إلى بعض شيعته و قد دخل خلف بعض المخالفين إلى الصلاة و أحس الشيعي بأن الباقر ع قد عرف ذلك منه، فقصده و قال أعتذر إليك يا ابن رسول الله من صلاتي خلف فلأن، فإني أتقيه، و لو لا ذلك لصليت وحدي. قال له الباقر ع يا أخي إنما كنت تحتاج أن تعتذر لو تركت، يا عبد الله المؤمن ما زالت ملائكة السماوات السبع و الأرضين السبع تصلي عليك، و تلعن إمامك ذاك و إن الله تعالى أمر أن تحسب لك صلاتك خلفه للتقية بسبعمائة صلاة لو صليتها وحدك فعليك بالتقية، و اعلم أن الله تعالى يمقت تاركها كما يمقت المتقي منه، فلا ترض لنفسك أن تكون منزلتك عند الله كمنزلة أعدائه

Once Imam Mohammed Baqir^-asws observed one of his^-asws shias reciting Salat behind a ‘Munafiq’ (hypocrite), the Shia also saw that the Imam^-asws had taken notice of him. He later visited Imam^-asws and tried to give his justification by saying: ‘O son^-asws of Prophet^-saww! I was compelled to offer congressional prayers, behind so and so Munafiq under Taqqayiya, otherwise I always offer my Salat individually.  Imam^-asws replied: O ‘Mard-e-Momin’[204]! There is no need to give explanations, (I know it), Surely you had to give justifications if you had evaded it (Taqqayiya). O blessed devotee of Allah^-azwj!, you are being praised by the angels of seven skies and seven universes through sending ‘Darood’[205] on you and are cursing the leader of that congressional prayers.  Allah^-azwj has given the reward of that prayer which you have offered under Taqqayiya 700 times more than the one you usually offer alone.  You have the obligation to observe Taqqayiya and be aware! Allah^-azwj has strongly condemned all those who don’t observe Taqqayiya in a similar way, as He^-azwj is also enemy of those who do not believe in it.  Thus, you will not like to be standing in the court of Allah^-azwj, by abandoning Taqqayiya, where Allah^-azwj’s enemies would be lined up.[206]

إنه شعر. و بعضهم إنه كهانة لَفِي شِقاقٍ بَعِيدٍ مخالفة بعيدة عن الحق، كان الحق في شق و هم في شق غيره يخالفه. قال علي بن الحسين ع هذه أحوال من كتم فضائلنا، و جحد حقوقنا و سمى بأسمائنا، و لقب بألقابنا و أعان ظالمنا على غصب حقوقنا، و مالأ علينا أعداءنا، و التقية [عليكم‏] لا تزعجه، و المخافة على نفسه و ماله و حاله لا تبعثه فاتقوا الله معاشر شيعتنا، لا تستعملوا الهوينا و لا تقية عليكم، و لا تستعملوا المهاجرة و التقية تمنعكم، و سأحدثكم في ذلك بما يردعكم و يعظكم دخل على أمير المؤمنين ع رجلان من أصحابه، فوطئ أحدهما على حية فلدغته، و وقع على الآخر في طريقه من حائط عقرب فلسعته و سقطا جميعا فكأنهما لما بهما يتضرعان و يبكيان، فقيل لأمير المؤمنين ع. فقال دعوهما فإنه لم يحن حينهما، و لم تتم محنتهما فحملا إلى منزليهما، فبقيا عليلين اليمين في عذاب شديد شهرين. ثم إن أمير المؤمنين ع بعث إليهما فحملا إليه، و الناس يقولون سيموتان على أيدي الحاملين لهما. فقال لهما كيف حالكما قالا نحن بألم عظيم، و في عذاب شديد. قال لهما استغفرا الله من [كل‏] ذنب أداكما إلى هذا، و تعوذا بالله مما يحبط أجركما، و يعظم وزركما. قالا و كيف ذلك يا أمير المؤمنين فقال [علي‏] ع ما أصيب واحد منكما إلا بذنبه أما أنت يا فلان و أقبل على أحدهما فتذكر يوم غمز على سلمان الفارسي رحمه الله فلان و طعن عليه لموالاته لنا، فلم يمنعك من الرد و الاستخفاف به خوف على نفسك و لا على أهلك و لا على ولدك و مالك، أكثر من أنك استحييته، فلذلك أصابك. فإن أردت أن يزيل الله ما بك، فاعتقد أن لا ترى مزرئا على ولي لنا تقدر على نصرته بظهر الغيب إلا نصرته، إلا أن تخاف على نفسك أو أهلك أو ولدك أو مالك. و قال للآخر فأنت، أ فتدري لما أصابك ما أصابك قال لا. قال أ ما تذكر حيث أقبل قنبر خادمي و أنت بحضرة فلان العاتي، فقمت إجلالا له لإجلالك لي فقال لك و تقوم لهذا بحضرتي فقلت له و ما بالي لا أقوم و ملائكة الله تضع له أجنحتها في طريقه، فعليها يمشي. فلما قلت هذا له، قام إلى قنبر و ضربه و شتمه، و آذاه، و تهدده و تهددني، و ألزمني الإغضاء على قذى، فلهذا سقطت عليك هذه الحية. فإن أردت أن يعافيك الله تعالى من هذا، فاعتقد أن لا تفعل بنا، و لا بأحد من موالينا بحضرة أعدائنا ما يخاف علينا و عليهم منه. أما إن رسول الله ص كان مع تفضيله لي لم يكن يقوم لي عن مجلسه إذا حضرته كما [كان‏] يفعله ببعض من لا يعشر معشار جزء من مائة ألف جزء من إيجابه لي لأنه علم أن ذلك يحمل بعض أعداء الله على ما يغمه، و يغمني، و يغم المؤمنين، و قد كان يقوم لقوم لا يخاف على نفسه و لا عليهم مثل ما خاف علي لو فعل ذلك بي وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ.[207]

..but those who seek causes of dispute in the Book..  have not brought ‘Eman’ (belief), some have said, it contains magic, some had called it a collection of poetry, whereas some have said it is a compilation of stories, ‘لَفِي شِقَاقٍ بَعِيدٍ’  those who find inconsistencies in the books are the staunch enemies of the ‘Haq’ (The Just), they have placed themselves in the opposite rows to the Just.

Imam Ali bin Hussain^-asws says:  ‘This is the description of that fellow who takes steps to hide our attributes and denies our Rights, and calls himself with our specific names and honours himself with our titles and supports our aggressors and our usurpers and incites other against us^-asws while he is not compelled, under the conditions of Taqqayiya-for the sake of his life and belongings.  O our^-asws Shias!  Fear Allah^-azwj for not acting according to our teachings when Taqqayiya is not an obligation, and keeping away from us when there is no compulsion onto you (meaning keep away from us^-asws when Taqqayiya necessitates it but under other conditions stand by us^-asws and support us^-asws). I will narrate an incident to you which would help you to refrain from the forbidden and educate yourself from its essence.

Once, two persons who were among the companions of Amir-ul-Momineen^-asws were brought to him^-asws.  One had stepped on a snake which had bitten him, whereas on the second person a scorpion had fallen from a wall and had stung him.  Both of them were in terrible pain and looked as they have been murdered and dumped on the ground.  People told their condition to Amir-ul-Momineen^-asws but Imam Ali^-asws told them to take them away as their hardship had yet not been completed, so people took them back to their homes where they suffered for two months and endured severe pain but remained patient on their sufferings.  After this, Amir-ul-Momineen^-asws invited them back and people brought them to Amir-ul-Momineen^-asws on statures.  They were under such fragile conditions that everyone, was of the opinion that they may not even make it to Amir-ul-Momineen^-asws‘s residence and would pass away in the hands of their handlers.  On their arrival, Amir-ul-Momineen^-asws asked them about their condition and they replied they were in terrible pain and have been under atrocious conditions.  Imam Ali^-asws asked them to repent to Allah^-azwj, as they have been punished for their sins. And ask refuge from Allah^-azwj for trying to do those ‘good’ (in their opinion) which would invalidate their rewards and turn into wrath and punishments.  They asked, out of surprise; ‘We are unable to follow you, O Amir-ul-Momineen^-asws!’ Imam^-asws said:  Both of you had experienced an accident due to some of your committed sins.  Amir-ul-Momineen^-asws, then turned to the first one and said: ‘Do you remember one day, a person used abusive language against Salman-e-Farasi, solely due to his adherence to us^-asws, but you remained silent although you had no fear from that ‘Mal’oon’[208] of harming your life, your belongings and your dependents but you still did not challenge him and shied away from making a point.  This is the reason you have been inflicted by this trauma.  However, I would pray May Allah^-azwj relieve you from this pain, but I would like you to pledge an oath in your heart that you will never ever tolerate a devotee of Ahl Al-Bayt^-asws being insulted and if you had the ability to support him in his absence, you would surely help him; provided you are not concerned about the safety of yourself, your dependents and your properties.

Imam^-asws turned to the second one and asked him: Do you know why have you been struck by the tragedy?  He replied: ‘No, I do not recollect’.  Imam Ali^-asws  said: Don’t you remember, once you were present in premises of a ‘Nasabi’ and my^-asws slave Quambar visited him but you stood up in his respect on my behalf.  Upon noticing this, that ‘Nasabi’ got very annoyed and said, you give him respect right in front of me.  At that time, you gave the answer to him, ‘Why shouldn’t I stand in respect of that who is honoured by the angels who spread their wings under his feet wherever he goes and he walks on their wings?’  After listening to your reply, that ‘Nasabi’ got furious and started beating up Quambar and caused him severe injuries.

He also bad-mouthed for both Quambar and myself with extremely threatening and inappropriate statements, which also made me perplexed and heart broken because of that Nasabi’s rage.  This is the reason why that scorpion fell on you and bit you.  If you want Allah^-azwj to forgive you then take an oath that you will never greet us or any one of our^-asws friends, in front of our^-asws enemies, where there is threat of harm from them.

Now, listen, although Prophet Muhammad^-saww, gave me^-asws the most celebrated status, far more higher than anyone else, whenever I visit him^-saww , he^-saww would never stand up in my respect but would do so for the respect of some of those who did not even had a trillionth of my^-asws qualities as compared with any of my^-asws single honour, which Prophet used to prove for me.  This attitude was due to the fact that Prophet^-saww knew it quite well that by doing so (standing in respect for me) would antagonise some of the enemies of the Allah^-azwj, which would be painful and distressing for the Prophet^-saww, myself^-asws and my^-asws devotees.  However, when there was no chance of the hypocrites getting annoyed, unlike in my case, Rasool-Allah^-saww would stand up for their respect.[209]

. وَ آتَى الزَّكاةَ الواجبة عليه لإخوانه المؤمنين، فإن لم يكن له مال يزكيه فزكاة بدنه و عقله، و هو أن يجهر بفضل علي و الطيبين من آله إذا قدر، و يستعمل التقية عند البلايا إذا عمت، و المحن إذا نزلت، و الأعداء إذا غلبوا، و يعاشر عباد الله بما لا يثلم دينه، و لا يقدح في عرضه، و بما يسلم معه دينه و دنياه، فهو باستعمال التقية يوفر نفسه على طاعة مولاه، و يصون عرضه الذي فرض الله [عليه‏] صيانته، و يحفظ على نفسه أمواله التي قد جعلها الله له قياما، و لدينه و عرضه و بدنه قواما، و لعن المغضوب عليهم الآخذين من الخصال بأرذلها، و من الخلال بأسخطها لدفعهم الحقوق عن أهلها و تسليمهم الولايات إلى غير مستحقها

In a tradition, Imam Hassan Askari^-asws explains the meanings of ‘وَ آتَى الزَّكاةَ’ as the compulsory Zakat which should be given to a ‘Momin’ brethren, but those who lack resources and therefore are unable to pay Zakat, then they should give Zakat of their bodies and intellect; i.e., whenever it is possible and they have j