Recognition of a Divine Imam-asws

Summary:

Allah^-azwj has Decided to communicate to human beings and Jinns[1] through the Infallible Prophets^-as. Prophets^-as were assisted by their successor (Imams) to interpret, elaborate and establish the Divine Commandments, after the demise of a Prophet, to the people as well as the jinns.  However, people and jinns followed the evil powers (Iblis-Satan) and brought forward their own leaders, generations after generations, with the exception of very few sincere ones.  The last Prophet Mohammed^-saww Ibn Abd Allah^-asws (Rasool Allah), came with the Book (Quran) and left behind two guides – the Book and the twelve Infallible successors.  Most Muslims do not agree with the Infallibility of the Prophets nor Imams^-asws, except for the twelve Imami Shias.  Proofs of Infallibility of Prophet^-as was given by the 8^th Imam (Ali^-asws Ibn Musa^-asws) in a lengthy discussion with Muslim scholars in the court of Abbasid Caliph (Mamoon Al-Rashid) and is presented elsewhere, i.e., Infallibility of Prophets (as) (hubeali.com), as for the twelve Imam or Caliphs after Rasool Allah^-saww, there are many traditions reported and found in both Shia and Sunni Ahadith compilations, see Appendix I.

When general Muslims start counting the twelve Imams one after the other, they shy away upon encountering caliphs like Mauwiya and Yazid, so they take the position that the predicted twelve Caliph of Rasool Allah^-saww will not come one after another (in an unbroken chain) but will be completed (randomly) and the last one will be the Mahdi, as again both Sunnis and Shia Ahadith report the coming of Imam Mahdi^-ajfj near the end of time.

The break-away sects of Shias, i.e., Six Imamis (Ismailis and Agha Khanis), seven Imamis (Waqafis), do not adhere to the concept of twelve Imams after Rasool Allah^-saww, so either they stop at seven Imams[2] or continue with following imams after imams from the descendants of Ismail Ibn Jafar^-asws (calling their present imam as hazir imam) and now number of their imams are reaching nearly fifty.  Within the twelve Imamis, there is no except, during the occultation of the 12^th Imam^-ajfj, some among leaders and mullahs are calling themselves imams, even ascribing themselves as the inheritors of Prophets^-as (i.e., Ahl Al-Zikr – 21:7)[3] or as standing-in imam until the time of the reappearance of the 12^th Imam^-ajfj – the latter ones have recently emerged during the last 40 years or so, prior to that they used to call themselves ‘Naib e Imam’ (deputy of Imam).

An obvious question comes to our minds, how do we recognise a Divine Imam? Are there any characteristics through which an Imam appointed by Allah^-azwj can be recognised so that we follow the unchanged religion of Allah^-azwj in its pure form and become from the sincere followers?[4].

There are several unique characteristics bestowed upon a Divine Imam^-asws by Allah^-azwj which can never be demonstrated by others, below we quote extracts of Ahadith only highlighting some of unique features enjoyed by a Divine Imam, complete Ahadith are given in Appendix II.

Hadith 1

وَ يَرَى مِنْ خَلْفِهِ كَمَا يَرَى مِنْ بَيْنِ يَدَيْهِ وَ لَا يَكُونُ لَهُ ظِلٌّ

And he^-asws would see that (which lies) behind him^-asws just as he^-asws would see from in front of him^-asws, and there would not happen to be a shadow for him^-asws.

وَ يَكُونُ دُعَاؤُهُ مُسْتَجَاباً حَتَّى إِنَّهُ لَوْ دَعَا عَلَى صَخْرَةٍ لَانْشَقَّتْ بِنِصْفَيْنِ

And his^-asws supplications are Answered to the extent that even if he^-asws were to supplicate against a rock it would split into two halves,

وَ تَكُونُ عِنْدَهُ صَحِيفَةٌ فِيهَا أَسْمَاءُ شِيعَتِهِمْ إِلَى يَوْمِ الْقِيَامَةِ وَ صَحِيفَةٌ فِيهَا أَسْمَاءُ أَعْدَائِهِمْ إِلَى يَوْمِ الْقِيَامَةِ

And there would happen to be a manuscript with him^-asws having names of their^-asws (previous Imams^–) Shias in it up to the Day of Qiyamah, and a manuscript having names of their^-asws (previous Imams^–) enemies in it up to the Day of Qiyamah; (An extract, see Appendix II)

Hadith 2

الخصال الْعِجْلِيُّ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَشْرُ خِصَالٍ مِنْ صِفَاتِ الْإِمَامِ الْعِصْمَةُ وَ النُّصُوصُ‏ وَ أَنْ يَكُونَ أَعْلَمَ النَّاسِ وَ أَتْقَاهُمْ لِلَّهِ وَ أَعْلَمَهُمْ بِكِتَابِ اللَّهِ وَ أَنْ يَكُونَ صَاحِبَ الْوَصِيَّةِ الظَّاهِرَةِ وَ يَكُونَ لَهُ الْمُعْجِزُ وَ الدَّلِيلُ وَ تَنَامُ عَيْنُهُ وَ لَا يَنَامُ قَلْبُهُ وَ لَا يَكُونُ لَهُ فَيْ‏ءٌ وَ يَرَى مِنْ خَلْفِهِ كَمَا يَرَى مِنْ بَيْنِ يَدَيْهِ.

(The book) ‘Al Khisaal’ – Al Ijaly, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Bahloul, from Abu Muawiya, from Suleyman Bin Mihran,

‘From Abu Abdullah^-asws (sixth Imam) says: ‘Ten characteristics are from the attributes of the Imam^-asws – The infallibility, and the texts, and he^-asws would happen to be the most knowledgeable of the people, and their most fearing of Allah^-azwj, and their most knowledgeable with the Book of Allah^-azwj, and he^-asws would be the owner of the apparent bequest, and there would happen to be for him^-asws, the miracles and the evidences, and his^-asws eyes would sleep but his^-asws heart would not sleep, and there would not happen to be any shadow for him^-asws, and he^-asws will see that which (lies) behind him^-asws just as he^-asws sees from in front of him^-asws’’.^[5]

Hadith 3

The narrator asked the 7^th Imam^-asws. By what is the Imam^-asws recognised?’

وَ يُسْأَلُ فَيُجِيبُ وَ يُسْكَتُ عَنْهُ فَيَبْتَدِئُ وَ يُخْبِرُ النَّاسَ بِمَا فِي غَدٍ وَ يُكَلِّمُ النَّاسَ بِكُلِّ لِسَانٍ

And when he^-asws (Divine Imam^-asws) is asked, he^-asws answers, and if they are silent from him^-asws, he^-asws initiates and tells the people what will happen tomorrow, and he^-asws speaks to the people in every language’.

ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ إِنَّ الْإِمَامَ لَا يَخْفَى عَلَيْهِ كَلَامُ أَحَدٍ مِنَ النَّاسِ وَ لَا طَيْرٍ وَ لَا بَهِيمَةٍ وَ لَا شَيْ‏ءٍ فِيهِ رُوحٌ بِهَذَا يُعْرَفُ الْإِمَامُ فَإِنْ لَمْ تَكُنْ فِيهِ هَذِهِ الْخِصَالُ فَلَيْسَ هُوَ بِإِمَامٍ‏.

Then he^-asws said: ‘O Abu Muhammad! The Imam^-asws is such, no speech is hidden unto him^-asws from anyone of the people, nor a bird, nor an animal, nor anything having a soul in it. The Imam^-asws is recognised by this, so if there does not happen to be this characteristic in him^-asws, then he is not an Imam^-asws’’. (An extract, Hadith in Appendix II)^[6]

Hadith 4

(the narrator says) ‘I asked Abu Ja’far Al-Baqir^-asws (5^th Imam^-asws) ‘By what is the Imam^-asws recognised?’

وَ أَنْ يُسْأَلَ فَيُجِيبَ وَ أَنْ يُسْكَتَ عَنْهُ فَيَبْتَدِئَ وَ يُخْبِرَ النَّاسَ بِمَا يَكُونُ فِي غَدٍ وَ يُكَلِّمَ النَّاسَ بِكُلِّ لِسَانٍ وَ لُغَةٍ.

And he^-asws would inform the people with what would be happening tomorrow (future), and he^-asws would speak to the people in every tongue and language’’.^[7]

Hadith 5

In another Hadith, when asked how to recognise the Imam, 5^th Imam^-asws replied:

قَالَ بِالْهَدْيِ وَ الْإِطْرَاقِ وَ إِقْرَارِ آلِ مُحَمَّدٍ ص لَهُ بِالْفَضْلِ وَ لَا يُسْأَلُ عَنْ شَيْ‏ءٍ إِلَّا بَيَّنَ‏.

He^-asws said: ‘By the guidance, and being articulate, and by the approval of the Progeny^-asws of Muhammad^-saww to him^-asws with the merit, and he^-asws is not asked about anything unless he^-asws clarifies’’.^[8]

Hadith 6

Amir ul-Momineen^-asws says, while describing the characteristics of a Divine Imam:

وَ كَيْفَ يَفْرِضُ اللَّهُ عَلَى عِبَادِهِ طَاعَةَ مَنْ يُحْجَبُ عَنْهُ مَلَكُوتُ السَّمَاوَاتِ وَ الْأَرْضِ

And how can Allah^-azwj Obligate upon His^-azwj servants, the obedience of one from whom the kingdoms of the skies and the earth are hidden? (An extract, Hadith in Appendix II)^[9]

Hadith 7

Rasool Allah^-saww, described the Virtues of a Divine Imam to a woman:

فَقَالَ رَسُولُ اللَّهِ ص إِنَّ لِي وَصِيّاً وَاحِداً فِي حَيَاتِي وَ بَعْدَ وَفَاتِي قُلْتُ لَهُ مَنْ هُوَ فَقَالَ ايتِينِي بِحَصَاةٍ فَرَفَعْتُ إِلَيْهِ حَصَاةً مِنَ الْأَرْضِ فَوَضَعَهَا بَيْنَ كَفَّيْهِ ثُمَّ فَرَكَهَا بِيَدِهِ كَسَحِيقِ الدَّقِيقِ ثُمَّ عَجَنَهَا فَجَعَلَهَا يَاقُوتَةً حَمْرَاءَ خَتَمَهَا بِخَاتَمِهِ فَبَدَا النَّقْشُ فِيهَا لِلنَّاظِرِينَ

Rasool-Allah^-saww said: ‘There is one successor^-asws for me^-saww during my^-saww lifetime and after my^-saww expiry’. I (lady) asked him^-saww, ‘Who is he?’ He^-saww said: ‘Bring me^-saww a pebble’. So, I raised a pebble to him^-saww from the ground and he^-saww placed it between his^-saww palms, then rubbed it by his^-saww hand like flour powder. Then he^-saww kneaded it and made it to be a red ruby, stamped it with his^-saww ring, and the engraving appeared in it for the onlookers (to see).

ثُمَّ أَعْطَانِيهَا وَ قَالَ يَا أُمَّ سُلَيْمٍ مَنِ اسْتَطَاعَ مِثْلَ هَذَا فَهُوَ وَصِيِّي

Then he^-saww gave it to me and said: ‘O Umm Suleym! One who has the ability like this, so he is my^-saww successor^-asws’…(An extract, see Appendix II).^[10]

Hadith 8

لَيْسَ مِنْ يَوْمٍ وَ لَا لَيْلَةٍ إِلَّا وَ جَمِيعُ الْجِنِّ وَ الشَّيَاطِينِ تَزُورُ أَئِمَّةَ الضَّلَالَةِ وَ يَزُورُ إِمَامَ الْهُدَى عَدَدُهُمْ مِنَ الْمَلَائِكَةِ حَتَّى إِذَا أَتَتْ لَيْلَةُ الْقَدْرِ فَيَهْبِطُ فِيهَا مِنَ الْمَلَائِكَةِ إِلَى وَلِيِّ الْأَمْرِ خَلَقَ اللَّهُ أَوْ قَالَ قَيَّضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الشَّيَاطِينِ بِعَدَدِهِمْ

There isn’t from a day, nor a night except that the entirety of the Jinn and the Satans^-la are visiting the imams of misguidance, and (the like of) their number from the Angels would be visiting the Imam^-asws of the Guidance, to the extent that when the Night of Predetermination (Laylat Al-Qadr) comes, so there descend during it, unto a Master^-asws of the Command, the Angels whom Allah^-azwj Mighty and Majestic Created’ (An extract, Appendix II)….

Hadith 9

وَ مَا مِنْ لَيْلَةٍ تَأْتِي عَلَيْنَا إِلَّا وَ أَخْبَارُ كُلِّ أَرْضٍ عِنْدَنَا وَ مَا يَحْدُثُ فِيهَا وَ أَخْبَارُ الْجِنِّ وَ أَخْبَارُ أَهْلِ الْهَوَاءِ مِنَ الْمَلَائِكَةِ

And there is none from a night coming to us^-asws except and the news of every land is with us^-asws and what had occurred during it, and news of the Jinn and news of the inhabitants of the air, from the Angels (an extract, Appendix II)

Hadith 10

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ جَحْرَشٍ قَالَ حَدَّثَتْنِي حَكِيمَةُ بِنْتُ مُوسَى قَالَتْ رَأَيْتُ الرِّضَا ( عليه السلام ) وَاقِفاً عَلَى بَابِ بَيْتِ الْحَطَبِ وَ هُوَ يُنَاجِي وَ لَسْتُ أَرَى أَحَداً فَقُلْتُ يَا سَيِّدِي لِمَنْ تُنَاجِي فَقَالَ هَذَا عَامِرٌ الزَّهْرَائِيُّ أَتَانِي يَسْأَلُنِي وَ يَشْكُو إِلَيَّ فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَ كَلَامَهُ فَقَالَ لِي إِنَّكِ إِنْ سَمِعْتِ بِهِ حُمِمْتِ سَنَةً فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَهُ فَقَالَ لِيَ اسْمَعِي فَاسْتَمَعْتُ فَسَمِعْتُ شِبْهَ الصَّفِيرِ وَ رَكِبَتْنِيَ الْحُمَّى فَحُمِمْتُ سَنَةً .

Ali Bin Muhammad, and Muhammad Bin Al Hassan from Sahl Bin Ziyad, from the one who mentioned it, from Muhammad Bin Jahrash who said, ‘Hakeema Bint Musa narrated to me saying,

‘I saw Al-Reza^-asws pausing upon the door of Al-Hatab and he^-asws was whispering and I couldn’t see anyone (else). So I said, ‘O my Master^-asws! Whom are you^-asws whispering to?’ So he^-asws said: ‘This is Aamir Al-Zahraby (a Jinn). He has come to me^-asws to ask me^-asws and complain to me’. So I said, ‘My Master^-asws! I would love to hear his speech’. So he^-asws said to me: ‘You, if you were to listen to it, would have fever for a year’. So I said, ‘O my Master^-asws! I would love to hear him’. So he^-asws said to me: ‘Listen’. So I listened intently, and I heard (a sound) resembling the whistle, and the fever overcame me, and I was feverish for a year’.^[11]

Recapitulation of Virtues through which a Divine Imam is recognised:

From the above Ahadith, one can easily distinguish between a false imam and an Imam appointed by Allah^-azwj.  The Divine Imam^-asws will possess the following capabilities bestowed upon him^-asws by Allah^-azwj:

1. A Divine Imam^-asws will have 360 degrees vision (can see from the front and what is lies behind);
2. There is no shadow for him^-asws;
3. His^-asws prayers are instantly answered, if he^-asws were to supplicate against a rock it would split into two halves;
4. He^-asws is able to show in a manuscript the names of all sincere believers as well as the name of all enemies from previous generations up to the day of Qiyamah;
5. There would happen to be for him^-asws, the miracles and the evidences, and his^-asws eyes would sleep but his^-asws heart would not sleep;
6. And when he^-asws is asked, he^-asws answers and tells the people what will happen tomorrow, and he^-asws communicates with the people in every language’.
7. No speech (language) is hidden to him^-asws from anyone of the people, nor a bird, nor an animal, nor anything having a soul in it. The Imam^-asws is recognised by this, so if there does not happen to be this characteristic in him^-asws, then he is not an Imam^-asws’’.^[12]
8. An Imam^-asws is able to engrave his signatures on a stone, as a rock would become soft in his^-asws
9. An Imam^-asws receives Commands on Laylatul Qadar[13], thus communicates with both Jinn(s) and human beings.

The above traits of a Divine Imam^-asws are often denied and evaded by the false imams, as they come with several excuses to hide their incapabilities, e.g., laws of physics are made by Allah^-azwj so how would Allah^-azwj break these by Himself^-azwj? They also deny the physical ascension of Rasool Allah^-saww to the Heavens, by saying that the fastest journey would be through the speed of light so its impossible to go to and return from Heaven in such a short time.[14]  Well Allah^-azwj has Power beyond our imaginations, Allah^-azwj Created Adam and Eve without parents, Sent Down Prophet Isa^-as (Jesus) without a father, Recued Prophet Yousif^-as from falling to the bottom of the well through angel Gabrail^-as, who descended from the Heavens to save Yousif^-as in a flash. There are numerous such examples where miracles[15] were performed by the Prophets^-as and their successor^-as which cannot be explained by the laws of physics and through the scientific knowledge we have – if it’s possible then that won’t be a miracle!

Therefore, whoever claims to be an Imam, either ‘Hazir Imam’ of ‘Six Imamis’ or an imam claiming to be the successors of the ‘12^th Imam^-ajfj’ or deceitfully posing to be the 12^th Imam^-ajfj should be asked to demonstrate the ‘God’ Gifted abilities of a Divine Imam^-asws and that must not upset him, otherwise these are self-proclaimed imams, misguided ones and misleading others from the Path of Allah^-azwj.

Introduction:

Iblis (Satan^-la) was the first one to disobey Allah^-azwj. Allah cursed him[16] and expelled him^-la from the skies to the earth, while being thrown out, Iblis^-la asked for a respite so that he^-la could misguide people on the earth to which Allah^-azwj agreed (15:36-38) and gave him^-la a long life-span and access to the minds and bodies of people.  In his^-la shear arrogance he^-la blamed Allah^-azwj for misleading him^-la as Allah^-azwj Says:  He (Iblis) said, My Lord, because You have led me astray, I will adorn for them in the earth and will mislead them in their entirety [15:39].  Allah^-azwj replied to Iblis^-la: Surely, (as for) My servants, there wouldn’t be any authority for you upon them, except for the ones who follow you from the straying ones [15:42]. 

Since, the start of human race, Iblis^-la has been actively misleading people – from the time of inciting Qabeel to kill Habeel^-as to this day. In the first part of the above Verse, Allah^-azwj says:  Surely, (as for) My servants, there wouldn’t be any authority for you upon them… [15:42], so, who are they? These are the Divine authorities (Prophets and Imam) sent to earth by Allah^-azwj to Protect people and from Iblis^-la and his army from jinns.  Allah^-azwj Kept on Sending Prophets^-as and Imams^-as to guide people but Iblis^-la and his^-la army kept on torturing them^-as and killing them^-as. And continued with dividing people into sects and groups who falsified the Divine message, obscured the true doctrine and promoted doubts by projecting false imams.

The influence of Iblis^-la is very strong as Ali^-azwj Ibn Abi Talib^-azwj says:

Amir-ul-Momineen^-asws said in the sermon of Al-Qasi’a: ‘Therefore, you should fear lest Satan^-la infects you with his disease, or leads you astray through his call, or marches on you with his cavalry and infantry, because, by my^-asws life, he has put the arrow in the bow for you, and has stretched the bow strongly, and has aimed at you from a nearby position, and: He said, ‘Lord! Due to You having Misled me, I will adorn for them in the earth and will mislead them in their entirety [15:39]’.^[17]

Therefore, today, there are many sects among Muslims, Shia Muslims have met the same fate, for example today, Zaidia, Ismaili, Waqafi, twelve Imamis are the main ones.  Among the twelve Imamis are the Usoolis, a fraction of Usoolis believing in Wali-e-Faqi, and the non-Taqleedis which are called as Akhbaris[18].

For finding the unaltered Message and its conveyer, we need to first understand the Mashiya (The Will) of Allah^-azwj, which cannot be questioned, i.e., why did Allah^-azwj Created the universe, human beings, Jinns (Janes), angels, a topic which is covered elsewhere: Qadha o Qadar- Mashiya (hubeali.com), however, in the context of our subject, Allah^-azwj Decided to Send Down His^-azwj Commandments through Messengers and Decided not to directly Talk to people nor to Jinns but through a Divine Prophet/Imam, i.e., Wali Allah.

Allah^-azwj Guides us and Brings us out of Darkness to the Light whereas the false leaders/imams take believers away from the Light (of Eman) to the Darkness (2:257), below we present a Hadith in the explanation of Holy Verse of Quran – 2:257.

The Importance of adhering to the Divine Imam^-asws:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ وَ يَتَوَلَّوْنَ فُلَاناً وَ فُلَاناً لَهُمْ أَمَانَةٌ وَ صِدْقٌ وَ وَفَاءٌ وَ أَقْوَامٌ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ وَ لَا الْوَفَاءُ وَ الصِّدْقُ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdul Aziz Al Abady, from Abdullah Bin Abu Yafour who said,

‘I said to Abu Abdullah^-asws, ‘I tend to mingle with the people, and I am frequently astounded from the people who are not in the guardianship (Wilayah) of you^-asws all (Imams^-asws) and are in the guardianship of so and so, and so and so. For them is trustworthiness, and truthfulness, and loyalty. And there are a people who are in your^-asws guardianship (Wilayah), there isn’t that trustworthiness for them, nor the loyalty and the truthfulness’.

قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) جَالِساً فَأَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ لَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ

He (the narrator) said, ‘Abu Abdullah^-asws sat upright and turned towards me as if angered, then said: ‘There is no Religion for the one who makes it a Religion by the guardianship of a tyrannous imam (leader) who isn’t from Allah^-azwj, nor is there any blame upon the one who makes it a Religion by the Wilayah of a Just Imam^-asws from Allah^-azwj’.

قُلْتُ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ قَالَ نَعَمْ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ

I said, ‘There is no Religion for those ones and there is no blame upon these ones?’ He^-asws said: ‘Yes! There is no Religion for those ones and there is no blame upon these ones’.

ثُمَّ قَالَ أَ لَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ

Then he^-asws said: ‘Have you not listened to the Words of Allah^-azwj Mighty and Majestic Allah is the Guardian of those who believe. He Extracts them from the darkness’s into the Light [2:257]? It Means, from the darkness of the sins to the light of the repentance and the Forgiveness, due to their Wilayah for every just Imam^-asws from Allah^-azwj.

وَ قَالَ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ .

And He^-azwj Said and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness [2:257]. But rather it Means by this that they were upon the light of Al-Islam. So, when they took as guardians every tyrannical imam (leader) who wasn’t from Allah^-azwj Mighty and Majestic, they exited from the light of Al-Islam due to their befriending them, to the darkness of the disbelief. Thus, Allah^-azwj Obligated the Fire for them along with the disbelievers these are the inmates of the Fire; they would be in it eternally [2:257]’.^[19]

Two Ears:

People are tested as an Angel of guidance sits on one and Iblis for misguidance sits on the other.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ قَلْبٍ إِلَّا وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى الْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ الشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ الْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ .

Ali Bin Ibrahim, from his father, from his father, from Ibn Abu Umeyr, from Hammad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from heart except that there are two ears for it, upon one of the two is a guiding Angel, and upon the other is a tempting Satan^-la. This one instructs him and this one rebukes him. The Satan^-la instructs him with the disobedience and the Angel rebukes him from it, and these are the Words of Allah^-azwj Mighty and Majestic [50:17] seated on the right and on the left [50:18] He utters not a word but there is by him a watcher at hand’.[20]

Two Governments:

One government is of the Truth whereas the other government is of the Falsehood.

الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ عَنِ الْفَزَارِيِّ عَنْ أَبِي طَاهِرٍ الْوَرَّاقِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ‏ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ شَيْخٌ فَقَالَ عَقَّنِي وَلَدِي وَ جَفَانِي

(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam, from Al Fazary, from Abu Tahir Al Warraq, from Usman Bin Isa, from Abu Al Sabbah Al Kinany who said,

‘I was in the presence of Abu Abdullah^-asws, and an old man entered to see him^-asws. He said, ‘My son has cut-off from me and is disloyal to me!’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَ وَ مَا عَلِمْتَ أَنَّ لِلْحَقِّ دَوْلَةً وَ لِلْبَاطِلِ دَوْلَةً وَ كِلَاهُمَا ذَلِيلٌ فِي دَوْلَةِ صَاحِبِهِ فَمَنْ أَصَابَتْهُ دَوْلَةُ الْبَاطِلِ اقْتُصَّ مِنْهُ فِي دَوْلَةِ الْحَقِّ.

Abu Abdullah^-asws said to him: ‘And don’t you know that there is a government for the truth and a government for the falsehood, and both of them would be humbled in the government of its master. The one who is afflicted in the government of falsehood, it would be reduced from him (burden of his sins) in the government of the truth’’.[21]

The government of Truth is from the Divine Imam^-asws, which is just only one within the earth whereas imams of the falsehood will be many and call people to follow their flags. However, if there are more than one Imams present in an era, the other Imam^-asws would be silent (samit) – such was the case during the Imamat of Ali^-asws Ibn Abi Talib^-asws when both Imam Hassan^-asws and Imam Hussain^-asws were silent and after Imam Ali^-asws, Imam Hassan^‑asws was the Imam but Imam Hussain^-asws was Imam e Samit, Hence when more imams are calling people to themselves for guidance, then they need to be scrutinised, e.g., the case of six Imamis having an Ismaili imam and an imam for the Borah community.

So how to find the Guidance?

Can we guide others, certainly not, Guidance comes from Allah-^-azwj or Divine Guides appoints by Allah-^-azwj, e.g., “[21:73] And We made them Imams who guided (people) by Our command” And you should be saying, ‘All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us [7:43].

Questions in grave – Allah^-azwj Guides to the Divine Imam^-asws

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ يُقَالُ لِلْمُؤْمِنِ فِي قَبْرِهِ مَنْ رَبُّكَ قَالَ فَيَقُولُ اللَّهُ فَيُقَالُ لَهُ مَا دِينُكَ فَيَقُولُ الْإِسْلَامُ فَيُقَالُ لَهُ مَنْ نَبِيُّكَ فَيَقُولُ مُحَمَّدٌ فَيُقَالُ مَنْ إِمَامُكَ فَيَقُولُ فُلَانٌ فَيُقَالُ كَيْفَ عَلِمْتَ بِذَلِكَ فَيَقُولُ أَمْرٌ هَدَانِي اللَّهُ لَهُ وَ ثَبَّتَنِي عَلَيْهِ فَيُقَالُ لَهُ نَمْ نَوْمَةً لَا حُلُمَ فِيهَا نَوْمَةَ الْعَرُوسِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim, from Abu Al Balaad, from one of his companions,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘It is said to the Believer in his grave: ‘Who is your Lord^-azwj?’ So he is saying, ‘Allah^-azwj’. So it is said to him: ‘What is your Religion?’ So he is saying, ‘Al-Islam’. So it is said to him: ‘Who is your Prophet^-saww?’ So he is saying, ‘Muhammad^-saww’. So it is said to him: ‘Who is your Imam^-asws?’ So he is saying, ‘So and so’. So it is said to him, ‘How did you come to know of that?’ So, he is said, ‘A matter which Allah^-azwj Guided me towards him^-asws, and Affirmed me upon it’. So it is said to him: ‘Sleep a sleep in which there are no dreams, a sleep of the newly-weds’.

ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَدْخُلُ عَلَيْهِ مِنْ رَوْحِهَا وَ رَيْحَانِهَا فَيَقُولُ يَا رَبِّ عَجِّلْ قِيَامَ السَّاعَةِ لَعَلِّي أَرْجِعُ إِلَى أَهْلِي وَ مَالِي

Then they open for him a Door to the Paradise, and there come upon him from its breezes and its fragrances, so he is saying, ‘O Lord^-azwj! Hasten the Establishment of the Hour so I can return to my family and my wealth’.

وَ يُقَالُ لِلْكَافِرِ مَنْ رَبُّكَ فَيَقُولُ اللَّهُ فَيُقَالُ مَنْ نَبِيُّكَ فَيَقُولُ مُحَمَّدٌ فَيُقَالُ مَا دِينُكَ فَيَقُولُ الْإِسْلَامُ فَيُقَالُ مِنْ أَيْنَ عَلِمْتَ ذَلِكَ فَيَقُولُ سَمِعْتُ النَّاسَ يَقُولُونَ فَقُلْتُهُ فَيَضْرِبَانِهِ بِمِرْزَبَةٍ لَوِ اجْتَمَعَ عَلَيْهَا الثَّقَلَانِ الْإِنْسُ وَ الْجِنُّ لَمْ يُطِيقُوهَا قَالَ فَيَذُوبُ كَمَا يَذُوبُ الرَّصَاصُ

And it is said to the Infidel: ‘Who is your Lord^-azwj?’ So he is saying, ‘Allah^-azwj’. So, it is said to him: ‘Who is your Prophet^-saww?’ So he is saying, ‘Muhammad^-saww’. So, it is said: ‘What is your Religion?’ So he is saying ‘Al-Islam’. So it is said to him: ‘From where did you come to know of that?’ So he would be saying, ‘I heard the people saying, so I said it (as well)’. So, they both strike him with such a strike that if the two creatures were to gather upon it – the human beings and the Jinns, they would not be able to bear it. So he would melt like the melting of the lead.

ثُمَّ يُعِيدَانِ فِيهِ الرُّوحَ فَيُوضَعُ قَلْبُهُ بَيْنَ لَوْحَيْنِ مِنْ نَارٍ فَيَقُولُ يَا رَبِّ أَخِّرْ قِيَامَ السَّاعَةِ .

They then would return the soul to him, and they would place his heart between two tablets of the Fire, so he would be saying, ‘O Lord^-azwj! Delay the Establishment of the Hour’.^[22]

False imams cause doubts and divide people into Sects (destined to Fire):

The following of false imams means total destruction of the faith and since deeds performed without faith won’t benefit one in the Hereafter so Fire would be their abode, including their pious ones as well as sinners, the latter will be in the hotter segments of Fire. The Hadith, one out of seventy-three sects will be successful, is considered to be authentic by all Muslim sects and is reported in many Sunnis Ahadith books[23]. Below we present a Hadith from Al-Kafi, vol. 8 from Shia sources.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكاءُ مُتَشاكِسُونَ وَ رَجُلًا سَلَماً لِرَجُلٍ هَلْ يَسْتَوِيانِ مَثَلًا قَالَ أَمَّا الَّذِي فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ فَلِأَنَّ الْأَوَّلَ يَجْمَعُ الْمُتَفَرِّقُونَ وَلَايَتَهُ وَ هُمْ فِي ذَلِكَ يَلْعَنُ بَعْضُهُمْ بَعْضاً وَ يَبْرَأُ بَعْضُهُمْ مِنْ بَعْضٍ فَأَمَّا رَجُلٌ سَلَمُ رَجُلٍ فَإِنَّهُ الْأَوَّلُ حَقّاً وَ شِيعَتُهُ

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Salih, from Abu Khalid Al-Kabuly, who has narrated the following:

Abu Ja’far^-asws having said: “[39:29] Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition?” He^-asws said: ‘But rather it is the one who has associates with regards to whom they doubt because he was the first one who gathered them for his leadership, so they differed regarding it and some of them cursed each other for that, and some of them distanced themselves from each other. As for the man^-asws of peace, he is the first one for the ‘حَقّاً’ Just and his Shia’.

ثُمَّ قَالَ إِنَّ الْيَهُودَ تَفَرَّقُوا مِنْ بَعْدِ مُوسَى (عليه السلام) عَلَى إِحْدَى وَ سَبْعِينَ فِرْقَةً مِنْهَا فِرْقَةٌ فِي الْجَنَّةِ وَ سَبْعُونَ فِرْقَةً فِي النَّارِ وَ تَفَرَّقَتِ النَّصَارَى بَعْدَ عِيسَى (عليه السلام) عَلَى اثْنَتَيْنِ وَ سَبْعِينَ فِرْقَةً فِرْقَةٌ مِنْهَا فِي الْجَنَّةِ وَ إِحْدَى وَ سَبْعُونَ فِي النَّارِ وَ تَفَرَّقَتْ هَذِهِ الْأُمَّةُ بَعْدَ نَبِيِّهَا (صلى الله عليه وآله) عَلَى ثَلَاثٍ وَ سَبْعِينَ فِرْقَةً اثْنَتَانِ وَ سَبْعُونَ فِرْقَةً فِي النَّارِ وَ فِرْقَةٌ فِي الْجَنَّةِ وَ مِنَ الثَّلَاثِ وَ سَبْعِينَ فِرْقَةً ثَلَاثَ عَشْرَةَ فِرْقَةً تَنْتَحِلُ وَلَايَتَنَا وَ مَوَدَّتَنَا اثْنَتَا عَشْرَةَ فِرْقَةً مِنْهَا فِي النَّارِ وَ فِرْقَةٌ فِي الْجَنَّةِ وَ سِتُّونَ فِرْقَةً مِنْ سَائِرِ النَّاسِ فِي النَّارِ.

Then he^-asws said: ‘The Jews differed, from after Musa^-as and separated into seventy-one sects, one of which will be in the Paradise and seventy sects would be in the Fire. And the Christians separated, from after Isa^-as into seventy-two sects, one of which would be in the Paradise and seventy-one of the sects would be in the Fire. And this community will separate after its Prophet^-saww into seventy-three sects. Seventy-two sects would be in the Fire and one sect would be in the Paradise. And from these seventy-three sects, thirteen would be of those who claim to be in our^-asws Wilayah and show affection to us^-asws. Twelve sects from these would be in the Fire and one sect would be in the Paradise. And sixty sects from the rest of the people would be in the Fire’.[24]

Who and How many Imams^-asws are after Rasool Allah^-saww?

In both Shia and Sunnis sources, twelve Imams or caliphs after Rasool Allah^-saww are mentioned, see Appendix I. How to recognise the Imams Appointed by Allah^-azwj? Well through the God Given Qualities, as described in the Summary, in Shia Ahadith more information is given regarding the number and names of the Divine Imams^-asws. Sunni Muslims, however shy away when it comes to the naming of the twelve caliphs after Rasool Allah^-saww, mainly due to the coming across Muslim caliphs like Muawiya and Yazeed.

We turn to the next section which is also within the scope of the subject, the sects within Shia Muslims.

Sects in Shia Muslims.

One can find several Shia Muslim sects in the history as well as in the Ahadith, being formed and annihilated over the past 1400 years, as for today, we find Zaidia, Ismaili, Waqafi, twelve Imamis are the main ones, among Twelvers are the Usoolis, within the Usoolis there is a subdivision, a faction believing in Wali e Faqi, and the non-Taqleedis who are called Akhbari being the followers of the ‘Akhbar’ (meaning News) of Ahl Al-Bayt^-asws that is the traditions (Ahadith) and only believing and acting upon the Book and the Ahadith.  However, within the context of following a Divine Imam^-asws, Zaidis have followed the Zaid Ibn Ali^-asws Ibn Hussain^-asws but most of the them, over past several years, have reverted to twelve Imamis, the Waqafi sect has also being on the decline and we have touched upon their beliefs elsewhere ReplyToWaqafiSectBeliefs.pdf (hubeali.com) , so below we are briefly going to discuss about the six Imamis who have broken away from the twelve Imami and followed Ismail Ibn Jafar^-asws Ibn Mohammed^-asws as their next imam and since have many imams nearly reaching 50 imams these days.

The Creation of Six Imamis:

Ismail was the elder son of 6th Imam^-asws and it was expected by the Shias that Ismail would be the next Imam being the elder son of Imam Jafar-e-Sadiq^-asws (6^th Imam) but Allah^-azwj Recalled him to the Heavens as per Mashiya of Allah^-azwj.  Ismail Ibn Jafar^-asws passed away during the life time of Imam Jafar Sadiq^-asws, however, some Shias insisted that they had seen him (Ismail) at various places (including holy and inappropriate ones) and said that Ismail had not died but rather has gone into occultation.  Imam Sadiq^-asws refuted their misconception and tried to clarify that it was the Mashiya (Will) of Allah-^-azwj and produced witnesses who had seen Ismail’s dead-body who were forty in numbers. These companions were from Shias of Madina and participated from the death, washing of the dead body and walking with the coffin for the burial in the graveyard of Baqi (Janatul Baqi).  Imam Jafar Sadiq^-asws instructed his^-asws companions to write on side of the Coffin for Ismail’’ the following:

‘إِسْمَاعِيلُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ’ Ismail testifies that there is no god except Allah^-azwj’’.^[25]

Imam Jafar Sadiq^-asws explained to Shias, the death of Ismail is down to the Mashiya of Allah^‑azwj, as Allah^-azwj Tests people through a change of decision (Badah):

وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً ۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ {142}

And We Appointed thirty nights for Musa and Completed it with ten (more), so the complete time with his Lord was of forty nights. And Musa said to his brother Haroun: ‘Be my Caliph among my people and be righteous, and do not follow the way of the mischief makers’ [7:142]

There was a trial for the followers of Prophet Musa^-as, whether they will observe patience until his^-as return but most of them were misled by following a false imam (Samari who created a golden calf for worshiping) while deserted the Imam (Haroon^-as) as appointed by Prophet Musa^-as over them:

عن الفضيل بن يسار، عن أبي جعفر (عليه السلام)، قال: «إن موسى لما خرج وافدا إلى ربه واعدهم ثلاثين يوما، فلما زاد الله على الثلاثين عشرا قال قومه: أخلفنا موسى. فصنعوا ما صنعوا».

From Al-Fazeyl Bin Yasaar, from,

Abu Ja’far^-asws says: ‘Musa^-as, when he^-as went out to his^-as Lord^-azwj, promised them (his people) thirty days. So, when Allah^-azwj Increased thirty by ten, his^-as people said, ‘Musa^-as has left us behind (abandoned us)!’ So, they made what they made’.^[26]

Imam Sadiq^-asws encouraged his companions to perform Hajj on behalf of deceased son Ismail

إكمال الدين ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْأَهْوَازِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عُمَرَ عَنْ رَجُلٍ مِنْ بَنِي هَاشِمٍ قَالَ: لَمَّا مَاتَ إِسْمَاعِيلُ خَرَجَ إِلَيْنَا أَبُو عَبْدِ اللَّهِ ع يَقْدُمُ السَّرِيرَ بِلَا حِذَاءٍ وَ لَا رِدَاءٍ.

(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Ibn Aban, from Al Ahwazy, from Al Qasim Bin Muhammad, from Al-Husayn Bin Umar, fro a man from the clan of Hashim who said,

‘When Ismail died, Abu Abdullah^-asws came out to us waling in front of the bier with neither any shoes nor a cloak’’.^[27]

وَ كَانَ الصَّادِقُ ع أَخْبَرَ بِهَذِهِ الْفِتْنَةِ بَعْدَهُ وَ أَظْهَرَ مَوْتَ إِسْمَاعِيلَ وَ غُسْلَهُ وَ تَجْهِيزَهُ وَ دَفْنَهُ وَ تَشَيَّعَ فِي جِنَازَتِهِ بِلَا حِذَاءٍ وَ أَمَرَ بِالْحَجِّ عَنْهُ بَعْدَ وَفَاتِهِ‏.

And Al-Sadiq^-asws informed of this Fitna (to occur) after him^-asws, and revealed the death of Ismail, and his washing, and his preparation, and his burial, and he^-asws escorted in his funeral without shoes, and he^-asws instructed with (performance of) the Hajj on his behalf after his death’’.^[28]

Imam Sadiq^-asws kissed dead Ismail on several places

‏تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع حِينَ مَاتَ ابْنُهُ إِسْمَاعِيلُ الْأَكْبَرُ فَجَعَلَ يُقَبِّلُهُ وَ هُوَ مَيِّتٌ فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ لَا يَنْبَغِي أَنْ يُمَسَّ الْمَيِّتُ بَعْدَ مَا يَمُوتُ وَ مَنْ مَسَّهُ فَعَلَيْهِ الْغُسْلُ فَقَالَ أَمَّا بِحَرَارَتِهِ فَلَا بَأْسَ إِنَّمَا ذَلِكَ إِذَا بَرَدَ.

(The book) ‘Tahzeeb Al Ahkaam’ – Al-Husayn Bin Saeed, from Hammad Bin Isa, from Hareyz, from Ismail Bin Jabir who said,

‘I entered to see Abu Abdullah^-asws when his^-asws eldest son Ismail died. He^-asws went on to kiss him and he was dead. I said, ‘May I be sacrificed for you^-asws! Isn’t it inappropriate to touch the deceased after he has died, and the one who touches him, upon him would be the washing?’ He^-asws said, ‘But it is due to its heat, so there is no problem. But rather, that (Ghusal) is when he is cold’’.^[29]

Imam Sadiq^-asws showed dead body of Ismail again and again:

Imam Sadiq^-asws called 30 of his^-asws companions and asked them again and again to look at the dead body of Ismail by uncovering his face and they looked at the face and verified that the dead body is of Ismail Ibn Jafar^-asws.

زُرَارَةُ بْنُ أَعْيَنَ قَالَ: دَعَا الصَّادِقُ ع دَاوُدَ بْنَ كَثِيرٍ الرَّقِّيَّ وَ حُمْرَانَ بْنَ أَعْيَنَ وَ أَبَا بَصِيرٍ وَ دَخَلَ عَلَيْهِ الْمُفَضَّلُ بْنُ عُمَرَ وَ أَتَى بِجَمَاعَةٍ حَتَّى صَارُوا ثَلَاثِينَ رَجُلًا فَقَالَ يَا دَاوُدُ اكْشِفْ عَنْ وَجْهِ إِسْمَاعِيلَ فَكَشَفَ عَنْ وَجْهِهِ فَقَالَ تَأَمَّلْهُ يَا دَاوُدُ فَانْظُرْهُ أَ حَيٌّ هُوَ أَمْ مَيِّتٌ فَقَالَ بَلْ هُوَ مَيِّتٌ

Zurara Bin Ayn who said,

‘Al-Sadiq^-asws called Dawood Bin Kaseer, and Humran Bin Ayn, and Abu Baseer, and Al-Mufazzal Bin Umar entered to see him^-asws, and he came with a group until they became thirty (30) men. He^-asws said: ‘O Dawood! Uncover from the face of (the deceased) Ismail!’ So, he uncovered from his face. He^-asws said: ‘Consider him, O Dawood, and look at him, is he alive or is he dead?’ He said, ‘But, he is dead’.

فَجَعَلَ يَعْرِضُهُ عَلَى رَجُلٍ رَجُلٍ حَتَّى أَتَى عَلَى آخِرِهِمْ فَقَالَ ع اللَّهُمَّ اشْهَدْ

He^-asws went on displaying him to a man by man until he^-asws came to their last one. He^-asws said: ‘O Allah^-azwj! Be Witness’.

ثُمَّ أَمَرَ بِغُسْلِهِ وَ تَجْهِيزِهِ ثُمَّ قَالَ يَا مُفَضَّلُ احْسِرْ عَنْ وَجْهِهِ فَحَسَرَ عَنْ وَجْهِهِ فَقَالَ حَيٌّ هُوَ أَمْ مَيِّتٌ انْظُرُوهُ أَجْمَعُكُمْ فَقَالَ بَلْ هُوَ يَا سَيِّدَنَا مَيِّتٌ فَقَالَ شَهِدْتُمْ بِذَلِكَ وَ تَحَقَّقْتُمُوهُ قَالُوا نَعَمْ وَ قَدْ تَعَجَّبُوا مِنْ فِعْلِهِ فَقَالَ اللَّهُمَّ اشْهَدْ عَلَيْهِمْ

Then he^-asws instructed with washing him and preparing him. Then he^-asws said: ‘O Mufazzal! Uncover from his face!’ He uncovered from his face. He^-asws said: ‘Is he alive or dead? Look at him, all of you!’ He said, ‘But, he is dead, O our Chief!’ He^-asws said: ‘Do you testify with that and have verified it?’ They said, ‘Yes!’ And they were surprised from his^-asws deed. He^-asws said: ‘O Allah^-azwj! Be Witness upon them’.

ثُمَّ حُمِلَ إِلَى قَبْرِهِ فَلَمَّا وُضِعَ فِي لَحْدِهِ قَالَ يَا مُفَضَّلُ اكْشِفْ عَنْ وَجْهِهِ فَكَشَفَ فَقَالَ لِلْجَمَاعَةِ انْظُرُوا أَ حَيٌّ هُوَ أَمْ مَيِّتٌ فَقَالُوا بَلَى مَيِّتٌ يَا وَلِيَّ اللَّهِ فَقَالَ اللَّهُمَّ اشْهَدْ فَإِنَّهُ سَيَرْتَابُ الْمُبْطِلُونَ يُرِيدُونَ إِطْفَاءَ نُورِ اللَّهِ

Then he was carried to his grave. When he was placed in his sepulchre, he^-asws said: ‘O Mufazzal! Uncover from his face!’ He uncovered. He^-asws said to the gathering: ‘Look! Is he alive or dead?’ They said, ‘But, he is des, O friend of Allah^-azwj!’ He^-asws said; ‘O Allah^-azwj! Be Witness, for they will soon be suspicious, nullifying, intending to extinguish the Noor of Allah^-azwj!’

ثُمَّ أَوْمَأَ إِلَى مُوسَى ع وَ قَالَ- وَ اللَّهُ مُتِمُّ نُورِهِ وَ لَوْ كَرِهَ الْكافِرُونَ‏ ثُمَّ حَثَوْا عَلَيْهِ التُّرَابَ ثُمَّ أَعَادَ عَلَيْنَا الْقَوْلَ فَقَالَ الْمَيِّتُ الْمُكَفَّنُ الْمُحَنَّطُ الْمَدْفُونُ فِي هَذَا اللَّحْدِ مَنْ هُوَ قُلْنَا إِسْمَاعِيلُ وَلَدُكَ

Then he^-asws gestured to Musa^-asws and said: and Allah will Complete His Light, and even if the Kafirs abhor it [61:8]. Then they poured the soil upon him. Then he^-asws repeated the word to us. He (Al-Mufazzal) said: ‘The deceased, the enshrouded, the embalmed, the buried in this sepulchre is one whom we say ‘Ismail’, your^-asws son’.

فَقَالَ اللَّهُمَّ اشْهَدْ ثُمَّ أَخَذَ بِيَدِ مُوسَى فَقَالَ هُوَ حَقٌّ وَ الْحَقُّ مَعَهُ وَ مِنْهُ إِلَى أَنْ يَرِثَ اللَّهُ‏ الْأَرْضَ وَ مَنْ عَلَيْها.

He^-asws said: ‘O Allah^-azwj! Be Witness’. Then he^-asws held a hand of Musa^-asws and said: ‘He^-asws is truth and the truth is with him^-asws, and from him^-asws, until Allah^-azwj Causes the earth to be inherited and the ones upon it’’.^[30]

Mashiya of Allah^-azwj regarding Ismail Ibn Jafar^-asws:

Imam Sadiq^-asws explained to his followers (Shias) that Allah^-azwj Desired that it be my^-asws son Musa^-asws, and He^-azwj Refused that it be Ismail, e.g., the following Hadith.

وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ شَيْطَاناً قَدْ وَلِعَ بِابْنِي إِسْمَاعِيلَ يَتَصَوَّرُ فِي صُورَتِهِ لِيَفْتِنَ بِهِ النَّاسَ وَ إِنَّهُ لَا يَتَصَوَّرُ فِي صُورَةِ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ فَمَنْ قَالَ لَكَ مِنَ النَّاسِ إِنَّ إِسْمَاعِيلَ ابْنِي حَيٌّ لَمْ يَمُتْ فَإِنَّمَا ذَلِكَ الشَّيْطَانُ تَمَثَّلَ لَهُ فِي صُورَةِ إِسْمَاعِيلَ

And from him,

‘From Abu Abdullah^-asws having said: ‘Satan^-la had a liking for my^-asws son Ismail. He^-la would image in his image in order to tempt the people by it, and he^-la can neither image in an image of a Prophet^-as nor a successor^-asws of a Prophet^-as. So the one from the people who says to you that my^-asws son Ismail is alive, has not died, for that would be Satan^-la resembling to him in an image of Ismail.

مَا زِلْتُ أَبْتَهِلُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي إِسْمَاعِيلَ ابْنِي أَنْ يُحْيِيَهُ لِي وَ يَكُونَ الْقَيِّمَ مِنْ بَعْدِي فَأَبَى رَبِّي ذَلِكَ

I^-asws have not ceased to beseech to Allah^-azwj Mighty and Majestic regarding my^-asws son Ismail to Revive him for me and he would become the custodian (standing Imam^-asws) from after me^-asws, but my^-asws Lord^-azwj Refused that.

وَ إِنَّ هَذَا شَيْ‏ءٌ لَيْسَ إِلَى الرَّجُلِ مِنَّا يَضَعُهُ حَيْثُ يَشَاءُ وَ إِنَّمَا ذَلِكَ عَهْدٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ يَعْهَدُهُ إِلَى مَنْ يَشَاءُ

And this thing isn’t up to the man from us^-asws that he^-asws can place it wherever he^-asws so desires to, and rather, that is a pact from Allah^-azwj Mighty and Majestic having Pacted it to the one He^-azwj so Desires to.

فَشَاءَ اللَّهُ أَنْ يَكُونَ ابْنِي مُوسَى وَ أَبَى أَنْ يَكُونَ إِسْمَاعِيلَ وَ لَوْ جَهَدَ الشَّيْطَانُ أَنْ يَتَمَثَّلَ بِابْنِي مُوسَى مَا قَدَرَ عَلَى ذَلِكَ أَبَداً وَ الْحَمْدُ لِلَّهِ‏.

Allah^-azwj Desired that it be my^-asws son^-asws Musa^-asws, and He^-azwj Refused that it be Ismail, and even if the Satan^-la were to struggle in resembling my^-asws son^-asws Musa^-asws, he^-la would not be able upon that, ever! And the Praise is for Allah^-azwj’’.^[31]

The Formation of Ismaili Sect:

As was the case of Muslims, who refused to obey Rasool Allah^-saww regarding Imam Ali^-asws as his^-saww successor, some Shias too followed the suit and refused to listen to the explanation of the 6^th Imam^-asws regarding the Wish of Allah^-azwj to Cause Ismail to die and to Nominate Musa^-asws Ibn Jafar^-asws as the 7^th Imam. That’s how the Ismaili sect was formed.

Exhibition of Divine Power by 7^th to 12^th Imams:

All Imams^-asws, after Imam Jafar-e-Sadiq^-asws (Musa^-asws Ibn Jafar^-asws to the 12^th Imam^-asws) showed their knowledge, even perfect skills of archery in the courts of Abbasid caliphs as well in public upon being asked. That increased the fear of rulers that masses may be attracted to the more knowledgeable and charismatic personalities, so they^-asws were all poisoned.

How to protect ourselves and our young ones from the False imams?

Through the knowledge of Divine Imam^-asws, as Amir ul-Momineen^-asws advises:

عَلِّمُوا صِبْيَانَكُمْ‏ مَا يَنْفَعُهُمُ‏ اللَّهُ‏ بِهِ‏ لَا تَغْلِبْ‏ عَلَيْهِمُ‏ الْمُرْجِئَةُ[32]

Teach your children the knowledge which enables them to benefit from Allah^-azwj (religion) so that the people of innovation ‘Al-Marjia’ will not be able to overcome them in debates.[33]

Finally, some question raised by Ismailis in favour of succession of Ismail after Imam Sadiq^‑asws are discussed in Appendix III: Q&A.

Appendix I: Ahadith on the 12 Imams (Caliphs) after Rasool Allah^-saww

12 Imams from Sunni Ahadith:

It was narrated that Jaabir ibn Samurah said: I entered upon the Prophet (blessings and peace of Allah be upon him) with my father, and I heard him say: “This matter will not end until there have been among them twelve caliphs.” Then he said something that I could not hear, and I said to my father: What did he say? He said: “All of them will be from Quraysh.” (Narrated by al-Bukhaari (no. 7222); Muslim (no. 1821).

According to other versions also narrated by Muslim:

“Islam will continue to prevail through twelve caliphs.”

“This religion will continue to prevail and be strong until there have been twelve caliphs.”

According to the version narrated by Al-Bukhaari, it says: “There will be twelve rulers.” Then he said something I did not hear, and my father said that he said: “All of them will be from Quraysh.”

12 Imams from Shia Ahadith:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ خَمْساً أَخَذُوا أَرْبَعاً وَ تَرَكُوا وَاحِداً قُلْتُ أَ تُسَمِّيهِنَّ لِي جُعِلْتُ فِدَاكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Muhammad Bin Al Husayn, altogether from Muhammad Bin Ismail Bin Bazie, from Mansour Bin Yunus, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Allah^-azwj Mighty and Majestic Necessitated five things upon the servants. They took four and neglected one’. I said, ‘Can you name these for me, may I be sacrificed for you^-asws?’

فَقَالَ الصَّلَاةُ وَ كَانَ النَّاسُ لَا يَدْرُونَ كَيْفَ يُصَلُّونَ فَنَزَلَ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ بِمَوَاقِيتِ صَلَاتِهِمْ ثُمَّ نَزَلَتِ الزَّكَاةُ فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ مِنْ زَكَاتِهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلَاتِهِمْ ثُمَّ نَزَلَ الصَّوْمُ فَكَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ يَوْمُ عَاشُورَاءَ بَعَثَ إِلَى مَا حَوْلَهُ مِنَ الْقُرَى فَصَامُوا ذَلِكَ الْيَوْمَ فَنَزَلَ شَهْرُ رَمَضَانَ بَيْنَ شَعْبَانَ وَ شَوَّالٍ ثُمَّ نَزَلَ الْحَجُّ فَنَزَلَ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ أَخْبِرْهُمْ مِنْ حَجِّهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلَاتِهِمْ وَ زَكَاتِهِمْ وَ صَوْمِهِمْ

So he^-asws said: ‘The Salāt, and it was so that the people were not knowing how they should be praying. So Jibraeel^-as descended and he^-as said: ‘O Muhammad^-saww! Inform them with the timing of their Salāts’. Then Zakāt was Revealed, so he^-as said: ‘O Muhammad^-saww! Inform them of their Zakāt, what you^-saww informed them of their Salāts’. Then the Fasts were Revealed, and it was so that whenever it was the day of Ashoura, he^-saww used to send a message to the ones in town, so they would Fast that day. So the Month of Ramazan was Revealed between Shaban and Shawwal. Then the Hajj was Revealed. So Jibraeel^-as descended and he^-as said: ‘Inform them of their Hajj what you^-saww informed them of their Salāt, and their Zakāt, and their Fasts’.

ثُمَّ نَزَلَتِ الْوَلَايَةُ وَ إِنَّمَا أَتَاهُ ذَلِكَ فِي يَوْمِ الْجُمُعَةِ بِعَرَفَةَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ كَانَ كَمَالُ الدِّينِ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) فَقَالَ عِنْدَ ذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُمَّتِي حَدِيثُو عَهْدٍ بِالْجَاهِلِيَّةِ وَ مَتَى أَخْبَرْتُهُمْ بِهَذَا فِي ابْنِ عَمِّي يَقُولُ قَائِلٌ وَ يَقُولُ قَائِلٌ فَقُلْتُ فِي نَفْسِي مِنْ غَيْرِ أَنْ يَنْطِقَ بِهِ لِسَانِي

The Wilayah was Revealed, and rather that was Given during the day of Friday at Arafat. Allah^-azwj Mighty and Majestic Revealed 5:3] This day have I Perfected for you your Religion and Completed My Favour on you by the Wilayah of Ali^-asws Bin Abu Talib^-asws. So Rasool-Allah^-saww said during that, ‘My^-saww community have just recently come out from the era of the ignorance, and when I^-saww inform them with this regarding my^-asws cousin, a sayer would be saying this, and a sayer would be saying this. So I^-saww shall say it within myself^-saww from without speaking with it by my^-saww tongue.

فَأَتَتْنِي عَزِيمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ بَتْلَةً أَوْعَدَنِي إِنْ لَمْ أُبَلِّغْ أَنْ يُعَذِّبَنِي فَنَزَلَتْ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ

Then came to me^-saww the Determination of Allah^-azwj Mighty and Majestic with the Notification threatening me^-saww that He^-azwj would Punish me^-saww if I^-saww did not deliver (the Message), [5:67] O Rasool! Deliver what has been Revealed unto you from your Lord; and if you do it not, then you have not delivered His Message, and Allah will Protect you from the people; surely Allah will not Guide the unbelieving people.

فَأَخَذَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِيَدِ عَلِيٍّ ( عليه السلام ) فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَكُنْ نَبِيٌّ مِنَ الْأَنْبِيَاءِ مِمَّنْ كَانَ قَبْلِي إِلَّا وَ قَدْ عَمَّرَهُ اللَّهُ ثُمَّ دَعَاهُ فَأَجَابَهُ فَأَوْشَكَ أَنْ أُدْعَى فَأُجِيبَ وَ أَنَا مَسْئُولٌ وَ أَنْتُمْ مَسْئُولُونَ فَمَا ذَا أَنْتُمْ قَائِلُونَ فَقَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَ نَصَحْتَ وَ أَدَّيْتَ مَا عَلَيْكَ فَجَزَاكَ اللَّهُ أَفْضَلَ جَزَاءِ الْمُرْسَلِينَ

So Rasool-Allah^-saww grabbed the hand of Ali^-asws and he^-saww said: ‘O you people! There has not been a Prophet^-as from the Prophets^-as, from the one who were before me^-saww except that Allah^-azwj had Commanded him^-as, then Called him^-as, so he^-as answered Him^-azwj. So there is no doubt that I^-saww would be Called so I^-saww would answer, and I^-asws would be questioned and you would be questioned. So, what is that which you are saying?’ They said, ‘We testify that you^-asws have delivered, and advised, and fulfilled whatever was upon you^-saww. So, may Allah^‑azwj Recompense you^-asws with the most superior of the Recompenses of the Mursil Prophets^‑as’.

فَقَالَ اللَّهُمَّ اشْهَدْ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ يَا مَعْشَرَ الْمُسْلِمِينَ هَذَا وَلِيُّكُمْ مِنْ بَعْدِي فَلْيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ

So, he^-saww said: ‘O Allah^-azwj! Bear Witness!’ – three times. Then he^-saww said: ‘O group of Muslims! This is your Guardian after me^-saww, so let those present from you deliver it to the absentees’.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَانَ وَ اللَّهِ عَلِيٌّ ( عليه السلام ) أَمِينَ اللَّهِ عَلَى خَلْقِهِ وَ غَيْبِهِ وَ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ ثُمَّ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَضَرَهُ الَّذِي حَضَرَ فَدَعَا عَلِيّاً فَقَالَ يَا عَلِيُّ إِنِّي أُرِيدُ أَنْ أَئْتَمِنَكَ عَلَى مَا ائْتَمَنَنِيَ اللَّهُ عَلَيْهِ مِنْ غَيْبِهِ وَ عِلْمِهِ وَ مِنْ خَلْقِهِ وَ مِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ

Abu Ja’far^-asws said: ‘By Allah^-azwj! It was so that Ali^-asws was a trustee of Allah^-azwj upon His^-azwj creatures, and His^-azwj Unseen (Authority), and His^-azwj Religion which He^-azwj was Pleased with for Himself^-azwj. Then Rasool-Allah^-saww, it presented to him^-asws that which presented (death), so he^-saww called Ali^-asws over and he^-saww said: ‘O Ali^-asws! I want to entrust you^-asws upon what Allah^-azwj Entrusted me^-saww upon, from His^-azwj unseen, and His^-azwj Knowledge, and from His^-azwj creatures, and from His^-azwj Religion which He^-azwj was Pleased with for Himself^-azwj.

فَلَمْ يُشْرِكْ وَ اللَّهِ فِيهَا يَا زِيَادُ أَحَداً مِنَ الْخَلْقِ ثُمَّ إِنَّ عَلِيّاً ( عليه السلام ) حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا وُلْدَهُ وَ كَانُوا اثْنَيْ عَشَرَ ذَكَراً فَقَالَ لَهُمْ يَا بَنِيَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَبَى إِلَّا أَنْ يَجْعَلَ فِيَّ سُنَّةً مِنْ يَعْقُوبَ وَ إِنَّ يَعْقُوبَ دَعَا وُلْدَهُ وَ كَانُوا اثْنَيْ عَشَرَ ذَكَراً فَأَخْبَرَهُمْ بِصَاحِبِهِمْ أَلَا وَ إِنِّي أُخْبِرُكُمْ بِصَاحِبِكُمْ

So he^-saww did not participate anyone from His^-azwj creatures, O Ziyad! Then Ali^-asws, it presented to him^-asws that which presented (death), so he^-asws called his^-asws children, and they were twelve males, so he^-asws said to them: ‘O my^-asws sons! Allah^-azwj Mighty and Majestic has Refused except that He^-azwj Makes to be within me^-asws Sunnah from Yaqoub^-as, and that Yaqoub^-as had called his^-as children, and they were twelve males, so he^-as informed them with their master.

أَلَا إِنَّ هَذَيْنِ ابْنَا رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْحَسَنَ وَ الْحُسَيْنَ ( عليه السلام ) فَاسْمَعُوا لَهُمَا وَ أَطِيعُوا وَ وَازِرُوهُمَا فَإِنِّي قَدِ ائْتَمَنْتُهُمَا عَلَى مَا ائْتَمَنَنِي عَلَيْهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِمَّا ائْتَمَنَهُ اللَّهُ عَلَيْهِ مِنْ خَلْقِهِ وَ مِنْ غَيْبِهِ وَ مِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ

Indeed! And I^-asws am informing you all with your master. These here are two sons^-asws of Rasool-Allah^-saww, Al-Hassan^-asws and Al-Husayn^-asws. Therefore, listen to both of them^-asws, and obey them^-asws, and make them^-asws as Viziers, for I^-asws have entrusted them^-asws both upon whatever Rasool-Allah^-saww had entrusted me^-asws upon it – from whatever Allah^-azwj had Entrusted him^-saww upon from His^-azwj creatures, and from His^-azwj unseen, and from His^-azwj Religion which He^-azwj is Pleased with Himself^-azwj.

فَأَوْجَبَ اللَّهُ لَهُمَا مِنْ عَلِيٍّ ( عليه السلام ) مَا أَوْجَبَ لِعَلِيٍّ ( عليه السلام ) مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَمْ يَكُنْ لِأَحَدٍ مِنْهُمَا فَضْلٌ عَلَى صَاحِبِهِ إِلَّا بِكِبَرِهِ وَ إِنَّ الْحُسَيْنَ كَانَ إِذَا حَضَرَ الْحَسَنُ لَمْ يَنْطِقْ فِي ذَلِكَ الْمَجْلِسِ حَتَّى يَقُومَ

Thus, Allah^-azwj Obligated for both of them^-asws from Ali^-asws, whatever was Obligated for Ali^-asws from Rasool-Allah^-saww. So there does not happen to be for any one of the two a merit upon his^-asws companion except by his^-asws age, and Al-Husayn^-asws was such that whenever Al-Hassan^-asws was present, would not speak in that gathering until he (Al-Hassan^-asws) arose.

ثُمَّ إِنَّ الْحَسَنَ ( عليه السلام ) حَضَرَهُ الَّذِي حَضَرَهُ فَسَلَّمَ ذَلِكَ إِلَى الْحُسَيْنِ ( عليه السلام ) ثُمَّ إِنَّ حُسَيْناً حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا ابْنَتَهُ الْكُبْرَى فَاطِمَةَ بِنْتَ الْحُسَيْنِ ( عليه السلام ) فَدَفَعَ إِلَيْهَا كِتَاباً مَلْفُوفاً وَ وَصِيَّةً ظَاهِرَةً وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) مَبْطُوناً لَا يَرَوْنَ إِلَّا أَنَّهُ لِمَا بِهِ فَدَفَعَتْ فَاطِمَةُ الْكِتَابَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَ وَ اللَّهِ ذَلِكَ الْكِتَابُ إِلَيْنَا .

Then Al-Hassan^-asws, it presented to him^-asws which presented (death). So he^-asws submitted that to Al-Husayn^-asws. Then Husayn^-asws was such that when it presented to him^-asws which presented (death), so he^-asws called over his^-asws eldest daughter Syeda Fatima Bint Al-Husayn^-asws, so he^-asws handed over to her a wrapped Book and an apparent bequest, and it was so that Ali^-asws Bin Al-Husayn^-asws was experiencing stomach problems, not seeing except it was due to what he^-asws was with. So Syeda Fatima^-as handed over the Book to Ali^-asws Bin Al-Husayn^-asws. Then that came to be, by Allah^-azwj, to us^-asws’.

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Muhammad Bin Ismail Bin Bazie, from Mansour Bin Yunus, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws, similar to it.^[34]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْمُسَاوِرِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) 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

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Muhammad Bin Al Musawir, from Al Mufazzal Bin Umar who said,

‘I heard Abu Abdullah^-asws saying: ‘Beware of the allusions! But, by Allah^-azwj! Your Imam^-asws would be absent (in Occultation) for years from your time. You will be Sifted until it would be said, ‘He^-asws died, killed, perished, (Don’t know) by which valley he^-asws travelled’, and the eyes of the Momineen would shed tears upon him^-asws, and you would be tossed around like the tossing of the ships in the waves of the sea.

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

Thus, he would not attain salvation except the one whose Covenant Allah^-azwj has Taken, and Written the Eman in his heart, and Aided him by a Spirit from Him^-azwj. And you would be separating into twelve resembling banners, not known which one is from which’.

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 .

He (the narrator) said, ‘So I wept, then I said, ‘So how should we deal with it?’ So he^-asws looked at the sunshine entering the pavilion and he^-asws said: ‘O Abu Abdullah! Do you see this sunshine?’ I said, ‘Yes’. So he^-asws said: ‘By Allah^-azwj! Our^-asws matter would be clearer that this sunshine’.^[35]

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 ( عليه السلام ) 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

Al Husayn Bin Muhammad and Muhammad Bin Yahya, from Ja’far Bin Muhammad, from Al Hassan Bin Muawiya, from Abdullah Bin Jabala, from Ibrahim Bin Khalaf Bin Abbad Al Anmaty, from Mufazzal Bin Umar who said,

‘I was in the presence of Abu Abdullah^-asws, and with him^-asws were some people in the room. So I thought that he^-asws intended by that, others than me (when) he^-asws said: ‘By Allah^-azwj! He^-asws would be absent from you all, the Master^-asws of this command, and this (matter) would become so obscure to the extent that it would be said, ‘He^-asws died, perished in whichever valley he^-asws travelled’, and you all would be tossed about just as the ship gets tossed in the waves of the sea. None will be save except for the one whose Covenant Allah^-azwj has Taken, and Written the Eman to be in his heart, and Aided him with a Spirit from Him^-azwj. And there would be raised twelve resembling flags. It would not be known which is from which’.

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 .

He (the narrator) said, ‘So I wept’, and he^-asws said: ‘What makes you weep, O Abu Abdullah?’ So, I said, ‘May I be sacrificed for you^-asws! How can I not weep and you^-asws are saying there would be twelve resembling flags, not being know which one is from which?’ And in his^-asws gathering there was a skylight through which the sunshine entered. He^-asws said: ‘It this clear (enough)?’ I said, ‘Yes’. He^-asws said: ‘Our^-asws matter would be clearer than this sunshine’.^[36]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ حَنَانِ بْنِ السَّرَّاجِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْكِسَائِيِّ عَنْ أَبِي الطُّفَيْلِ قَالَ شَهِدْتُ جِنَازَةَ أَبِي بَكْرٍ يَوْمَ مَاتَ وَ شَهِدْتُ عُمَرَ حِينَ بُويِعَ وَ عَلِيٌّ ( عليه السلام ) جَالِسٌ نَاحِيَةً فَأَقْبَلَ غُلَامٌ يَهُودِيٌّ جَمِيلُ الْوَجْهِ بَهِيٌّ عَلَيْهِ ثِيَابُ حِسَانٌ وَ هُوَ مِنْ وُلْدِ هَارُونَ حَتَّى قَامَ عَلَى رَأْسِ عُمَرَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْتَ أَعْلَمُ هَذِهِ الْأُمَّةِ بِكِتَابِهِمْ وَ أَمْرِ نَبِيِّهِمْ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Qasim, from Hanan Bin Al Sarraj, fromDawood Bin Suleyman Al Kisai’e, from Abu Al Tafeyl who said,

‘I attended the funeral of Abu Bakr on the day he died, and I attended When Umar was pledged allegiance to and Ali^-asws was seated on the side. There came over a Jewish boy of a beautiful face, good looking. Upon him were excellent clothes and he was from the children of Haroun^-as, until he stood by the head of Umar and he said, ‘O commander of the faithful! Are you the most knowledgeable one of this community of their Books and the matters of their Prophet^-saww?’

قَالَ فَطَأْطَأَ عُمَرُ رَأْسَهُ فَقَالَ إِيَّاكَ أَعْنِي وَ أَعَادَ عَلَيْهِ الْقَوْلَ فَقَالَ لَهُ عُمَرُ لِمَ ذَاكَ قَالَ إِنِّي جِئْتُكَ مُرْتَاداً لِنَفْسِي شَاكّاً فِي دِينِي فَقَالَ دُونَكَ هَذَا الشَّابَّ قَالَ وَ مَنْ هَذَا الشَّابُّ قَالَ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ ابْنُ عَمِّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هَذَا أَبُو الْحَسَنِ وَ الْحُسَيْنِ ابْنَيْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هَذَا زَوْجُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

He (the narrator) said, ‘Umar lowered his head, so he said, ‘Is it you I mean’, and he reiterated the words upon him. So, Umar said to him, ‘Why is that?’ He said, ‘I have come to you investigating for myself as I am doubting in my religion’. He said, ‘Besides you there is this youth’. He said, ‘And who is this youth?’ He said, ‘This is Ali^-asws Bin Abu Talib^-asws, a cousin of Rasool-Allah^-saww, and this is the father of Al-Hassan^-asws and Al-Hassan^-asws, two (grand) sons^‑asws of Rasool-Allah^-saww, and this is the husband of (Syeda) Fatima^-asws daughter^-asws of Rasool-Allah^-saww’.

فَأَقْبَلَ الْيَهُودِيُّ عَلَى عَلِيٍّ ( عليه السلام ) فَقَالَ أَ كَذَاكَ أَنْتَ قَالَ نَعَمْ قَالَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ ثَلَاثٍ وَ ثَلَاثٍ وَ وَاحِدَةٍ قَالَ فَتَبَسَّمَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مِنْ غَيْرِ تَبَسُّمٍ وَ قَالَ يَا هَارُونِيُّ مَا مَنَعَكَ أَنْ تَقُولَ سَبْعاً قَالَ أَسْأَلُكَ عَنْ ثَلَاثٍ فَإِنْ أَجَبْتَنِي سَأَلْتُ عَمَّا بَعْدَهُنَّ وَ إِنْ لَمْ تَعْلَمْهُنَّ عَلِمْتُ أَنَّهُ لَيْسَ فِيكُمْ عَالِمٌ

The Jew turned towards Ali^-asws and he said, ‘Are you^-asws like that?’ He^-asws said: ‘Yes’. He said, ‘I want to ask you^-asws about three and three and one’. So Amir Al-Momineen^-asws smiled from without a smile (half-smile) and said: ‘O Harouny! What is preventing you from saying ‘seven’?’ He said, ‘I shall ask you^-asws about three, and if you^-asws answer me, I shall ask about what is after these, and if you^-asws do not know these, I shall know that there isn’t a knowledgeable one among you all’.

قَالَ عَلِيٌّ ( عليه السلام ) فَإِنِّي أَسْأَلُكَ بِالْإِلَهِ الَّذِي تَعْبُدُهُ لَئِنْ أَنَا أَجَبْتُكَ فِي كُلِّ مَا تُرِيدُ لَتَدَعَنَّ دِينَكَ وَ لَتَدْخُلَنَّ فِي دِينِي قَالَ مَا جِئْتُ إِلَّا لِذَاكَ قَالَ فَسَلْ قَالَ أَخْبِرْنِي عَنْ أَوَّلِ قَطْرَةِ دَمٍ قَطَرَتْ عَلَى وَجْهِ الْأَرْضِ أَيُّ قَطْرَةٍ هِيَ وَ أَوَّلِ عَيْنٍ فَاضَتْ عَلَى وَجْهِ الْأَرْضِ أَيُّ عَيْنٍ هِيَ وَ أَوَّلِ شَيْ‏ءٍ اهْتَزَّ عَلَى وَجْهِ الْأَرْضِ أَيُّ شَيْ‏ءٍ هُوَ

Ali^-asws said: ‘I^-asws ask you by the god which you worship. If I^-asws were to answer you regarding everything what you want, will you leave your religion and enter into my^-asws Religion?’ He said, ‘I have not come here except for that’. He^-asws said: ‘So Ask’. He said, ‘Inform me about the first drop of blood which dripped upon the surface of the earth, which drop was it? And the first spring which gushed upon the surface of the earth, which spring was it? And the first thing which vibrated upon the surface of the earth, which was it?’

فَأَجَابَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ لَهُ أَخْبِرْنِي عَنِ الثَّلَاثِ الْأُخَرِ أَخْبِرْنِي عَنْ مُحَمَّدٍ كَمْ لَهُ مِنْ إِمَامٍ عَدْلٍ وَ فِي أَيِّ جَنَّةٍ يَكُونُ وَ مَنْ سَاكَنَهُ مَعَهُ فِي جَنَّتِهِ فَقَالَ يَا هَارُونِيُّ إِنَّ لِمُحَمَّدٍ اثْنَيْ عَشَرَ إِمَامَ عَدْلٍ لَا يَضُرُّهُمْ خِذْلَانُ مَنْ خَذَلَهُمْ وَ لَا يَسْتَوْحِشُونَ بِخِلَافِ مَنْ خَالَفَهُمْ وَ إِنَّهُمْ فِي الدِّينِ أَرْسَبُ مِنَ الْجِبَالِ الرَّوَاسِي فِي الْأَرْضِ وَ مَسْكَنُ مُحَمَّدٍ فِي جَنَّتِهِ مَعَهُ أُولَئِكَ الِاثْنَيْ عَشَرَ الْإِمَامَ الْعَدْلَ

So Amir Al-Momineen^-asws answered him, saying to him: ‘Inform me about the other three’. (He said), ‘Inform me about Muhammad^-saww, how many just Imams^-asws are there for him^-saww, and in which Garden is he^-saww existing, and who is settled with him^-saww in his^-saww Garden?’ He^-asws said: ‘O Harouny! For Muhammad^-saww there are twelve just Imams^-asws. Neither does the abandonment of the abandoners harm them^-asws nor would they^-asws be feeling terrified by the opposition of the ones who oppose them^-asws, and they^-asws are firmer in the Religion than the tall mountains in the earth; and Muhammad^-saww would be dwelling in his^-saww Garden and with him^-saww would be those twelve just Imams^-asws’.

فَقَالَ صَدَقْتَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِنِّي لَأَجِدُهَا فِي كُتُبِ أَبِي هَارُونَ كَتَبَهُ بِيَدِهِ وَ أَمْلَاهُ مُوسَى عَمِّي ( عليه السلام ) قَالَ فَأَخْبِرْنِي عَنِ الْوَاحِدَةِ أَخْبِرْنِي عَنْ وَصِيِّ مُحَمَّدٍ كَمْ يَعِيشُ مِنْ بَعْدِهِ وَ هَلْ يَمُوتُ أَوْ يُقْتَلُ قَالَ يَا هَارُونِيُّ يَعِيشُ بَعْدَهُ ثَلَاثِينَ سَنَةً لَا يَزِيدُ يَوْماً وَ لَا يَنْقُصُ يَوْماً ثُمَّ يُضْرَبُ ضَرْبَةً هَاهُنَا يَعْنِي عَلَى قَرْنِهِ فَتُخْضَبُ هَذِهِ مِنْ هَذَا

So he said, ‘You^-asws speak the truth. By Allah^-azwj Who, there is no god except for Him^-azwj, I have found it in the Book of my father Haroun. He^-as wrote it by his^-as own hand and Musa^-as my^-as uncle dictated it. Inform me about the one (last question). Inform me about the successor^-asws of Muhammad^-saww, how long would he^-asws live from after him^-saww, and would he^-asws be dying or would he^-asws be murdered?’ He^-asws said: ‘O Harouny! He^-asws would live from after him^-saww for thirty years, not increasing by a day nor reducing by a day’. Then he^-asws would be struck (by the sword) over here, meaning upon his^-asws forehead (and said): ‘This (beard) would be dyed from this (head)’.

قَالَ فَصَاحَ الْهَارُونِيُّ وَ قَطَعَ كُسْتِيجَهُ وَ هُوَ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّكَ وَصِيُّهُ يَنْبَغِي أَنْ تَفُوقَ وَ لَا تُفَاقَ وَ أَنْ تُعَظَّمَ وَ لَا تُسْتَضْعَفَ

He (the narrator) said, ‘The Harouny shrieked and cut off his religious pendant and he was saying, ‘I testify that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj, and I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and you^-asws are his^-saww successor^-asws, and you^-asws should be above and not have anyone above you^-asws, and that you^-asws should be revered and not be weakened’.

قَالَ ثُمَّ مَضَى بِهِ عَلِيٌّ ( عليه السلام ) إِلَى مَنْزِلِهِ فَعَلَّمَهُ مَعَالِمَ الدِّينِ .

He (the narrator) said, ‘Then Ali^-asws (went away) with him to his^-asws house and taught him the knowledge of the Religion’.^[37]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْخَشَّابِ عَنِ ابْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الِاثْنَا عَشَرَ الْإِمَامَ مِنْ آلِ مُحَمَّدٍ ( عليه السلام ) كُلُّهُمْ مُحَدَّثٌ مِنْ وُلْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مِنْ وُلْدِ عَلِيٍّ وَ رَسُولُ اللَّهِ وَ عَلِيٌّ ( عليه السلام ) هُمَا الْوَالِدَانِ

Muhammad Bin Yahya, from Abdullah Bin Muhammad Al Khashhab, from Ibn Sama’at, from Ali Bin Al Hassan Bin Ribat, from Ibn Azina, from Zurara who said,

‘I heard Abu Ja’far^-asws saying: ‘The twelve Imams^-asws are from the Progeny^-asws of Muhammad^-saww, all of them being Muhaddath (whom the Angels discuss with), from the children of Rasool-Allah^-saww, and from the children of Ali^-asws; and Rasool-Allah^-saww and Ali^-asws, they are the two fathers^-asws’.

فَقَالَ عَلِيُّ بْنُ رَاشِدٍ كَانَ أَخَا عَلِيِّ بْنِ الْحُسَيْنِ لِأُمِّهِ وَ أَنْكَرَ ذَلِكَ فَصَرَّرَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ قَالَ أَمَا إِنَّ ابْنَ أُمِّكَ كَانَ أَحَدَهُمْ .

Ali Bin Rashid said, ‘There was a brother of Ali Bin Al Husayn^-asws to his^-asws mother’s side, and he denied that, so Abu Ja’far^-asws was furious and said: ‘But the son^-asws of your mother is one of them^-asws’.^[38]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عُبَيْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَلِيِّ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الِاثْنَا عَشَرَ الْإِمَامَ مِنْ آلِ مُحَمَّدٍ كُلُّهُمْ مُحَدَّثٌ مِنْ وُلْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ وُلْدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) فَرَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) هُمَا الْوَالِدَانِ .

Abu Ali Al Ashary, from Al Hassan Bin Ubeydullah, from Al Hassan Bin Musa Al Khashhab, from Ali Bin Sama’at, from Ali Bin Al Hassan Bin Rabat, from Ibn Azina, from Zurara who said,

‘I heard Abu Ja’far^-asws saying: ‘The twelve Imams^-asws from the Progeny^-asws of Muhammad^-saww, all of them^-asws are Muhaddath (Whom the Angels discuss with) from the children of Rasool-Allah^-saww and children of Ali^-asws Bin Abu Talib^-asws. Thus, Rasool-Allah^-saww and Ali^-asws, they^-asws are the two parents^-asws’.^[39]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدِ بْنِ غَزْوَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَكُونُ تِسْعَةُ أَئِمَّةٍ بَعْدَ الْحُسَيْنِ بْنِ عَلِيٍّ تَاسِعُهُمْ قَائِمُهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Saeed Bin Gazwan, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There would happen to be nine Imams^-asws after Al-Husayn^-asws Bin Ali^-asws, the ninth of them^-asws being their^-asws Qaim^-asws’.^[40]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ نَحْنُ اثْنَا عَشَرَ إِمَاماً مِنْهُمْ حَسَنٌ وَ حُسَيْنٌ ثُمَّ الْأَئِمَّةُ مِنْ وُلْدِ الْحُسَيْنِ ( عليه السلام ) .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, from Zurara who said,

‘I heard Abu Ja’far^-asws saying: ‘We^-asws are twelve Imams^-asws. From them^-asws are Hassan^-asws, and Husayn^-asws, then the Imams^-asws are from the sons^-asws of Al-Husayn^-asws’.^[41]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي سَعِيدٍ الْعُصْفُورِيِّ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي وَ اثْنَيْ عَشَرَ مِنْ وُلْدِي وَ أَنْتَ يَا عَلِيُّ زِرُّ الْأَرْضِ يَعْنِي أَوْتَادَهَا وَ جِبَالَهَا بِنَا أَوْتَدَ اللَّهُ الْأَرْضَ أَنْ تَسِيخَ بِأَهْلِهَا فَإِذَا ذَهَبَ الِاثْنَا عَشَرَ مِنْ وُلْدِي سَاخَتِ الْأَرْضُ بِأَهْلِهَا وَ لَمْ يُنْظَرُوا .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhamad Bin Al Husayn, from Abu Saeed Al Asoufy, from Amro Bin Sabit, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws having said:’ Rasool-Allah^-saww said: ‘I^-saww and twelve from my^-saww children^-asws, and you^-asws O Ali^-asws are the anchors of the earth, meaning its pegs and its ropes. By us^-asws Allah^-azwj Stabilises the earth from subsiding with its inhabitants. So when the twelve from my^-saww sons^-asws go away, the earth would submerge its inhabitants and they would not be Given a Respite’.^[42]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي سَعِيدٍ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ وُلْدِيَ اثْنَا عَشَرَ نَقِيباً نُجَبَاءُ مُحَدَّثُونَ مُفَهَّمُونَ آخِرُهُمُ الْقَائِمُ بِالْحَقِّ يَمْلَأُهَا عَدْلًا كَمَا مُلِئَتْ جَوْراً .

And by this chain, from Abu Saeed, raising it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘From my^-saww children there would be twelve excellent captains, Muhaddisoun (Whom the Angels discuss with), understanding ones. Their^-asws last one, the Rising one with the Truth (الْقَائِمُ بِالْحَقِّ) would fill it (the earth) with justice just as it had been filled with tyranny’.^[43]

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ كَرَّامٍ قَالَ حَلَفْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي أَلَّا آكُلَ طَعَاماً بِنَهَارٍ أَبَداً حَتَّى يَقُومَ قَائِمُ آلِ مُحَمَّدٍ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فَقُلْتُ لَهُ رَجُلٌ مِنْ شِيعَتِكُمْ جَعَلَ لِلَّهِ عَلَيْهِ أَلَّا يَأْكُلَ طَعَاماً بِنَهَارٍ أَبَداً حَتَّى يَقُومَ قَائِمُ آلِ مُحَمَّدٍ

Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhamad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Karram who said,

‘I took an oath regarding what is between me and myself that I will not eat food during the day, ever, until the ‘Qaim^-asws of the Progeny of Muhammad^-saww rises. Then I went over to Abu Abdullah^-asws and I said to him^-asws, ‘A man from your^-asws Shias has Made it for Allah^-azwj upon him that he will not eat food by the day, ever, until the Qaim^-asws of the Progeny^-asws of Muhammad^-saww rises’.

قَالَ فَصُمْ إِذاً يَا كَرَّامُ وَ لَا تَصُمِ الْعِيدَيْنِ وَ لَا ثَلَاثَةَ التَّشْرِيقِ وَ لَا إِذَا كُنْتَ مُسَافِراً وَ لَا مَرِيضاً فَإِنَّ الْحُسَيْنَ ( عليه السلام ) لَمَّا قُتِلَ عَجَّتِ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَنْ عَلَيْهِمَا وَ الْمَلَائِكَةُ فَقَالُوا يَا رَبَّنَا ائْذَنْ لَنَا فِي هَلَاكِ الْخَلْقِ حَتَّى نَجُدَّهُمْ عَنْ جَدِيدِ الْأَرْضِ بِمَا اسْتَحَلُّوا حُرْمَتَكَ وَ قَتَلُوا صَفْوَتَكَ

He^-asws said: ‘So Fast then O Karram, but do not Fast the two Eids, nor the three days of Al-Tashreek, nor when you are travelling, nor when sick, for Al-Husayn^-asws, when he^-asws was murdered, the skies and the earth and the ones upon them and the Angels raised a clamour and they said, ‘O our Lord^-azwj! Permit for us to destroy the people until we renew them with a new people on the earth due to that they have permitted Your^-azwj Sanctity (to be violated) and they murdered Your^-azwj elite’.

فَأَوْحَى اللَّهُ إِلَيْهِمْ يَا مَلَائِكَتِي وَ يَا سَمَاوَاتِي وَ يَا أَرْضِيَ اسْكُنُوا ثُمَّ كَشَفَ حِجَاباً مِنَ الْحُجُبِ فَإِذَا خَلْفَهُ مُحَمَّدٌ ( صلى الله عليه وآله ) وَ اثْنَا عَشَرَ وَصِيّاً لَهُ ( عليهم السلام ) وَ أَخَذَ بِيَدِ فُلَانٍ الْقَائِمِ مِنْ بَيْنِهِمْ فَقَالَ يَا مَلَائِكَتِي وَ يَا سَمَاوَاتِي وَ يَا أَرْضِي بِهَذَا أَنْتَصِرُ لِهَذَا قَالَهَا ثَلَاثَ مَرَّاتٍ .

So Allah^-azwj Revealed unto them: “O My^-azwj Angels, and O My^-azwj skies, and O My^-azwj earth! Calm down!” Then He^-azwj Uncovered a Veil from the Veils, and there were behind it, Muhammad^-saww and twelve successors^-asws of his^-saww, and Grabbed the hand of Al-Qaim^-asws from between them^-asws and He^-azwj Said: “O My^-azwj Angels, and O My^-azwj skies, and O My^-azwj earth! By this one^-asws I^-azwj shall Triumph for this one^-asws”. He^-azwj Said it three times’.^[44]

مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي طَالِبٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ كُنْتُ أَنَا وَ أَبُو بَصِيرٍ وَ مُحَمَّدُ بْنُ عِمْرَانَ مَوْلَى أَبِي جَعْفَرٍ ( عليه السلام ) فِي مَنْزِلِهِ بِمَكَّةَ فَقَالَ مُحَمَّدُ بْنُ عِمْرَانَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ نَحْنُ اثْنَا عَشَرَ مُحَدَّثاً فَقَالَ لَهُ أَبُو بَصِيرٍ سَمِعْتَ مِنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَحَلَّفَهُ مَرَّةً أَوْ مَرَّتَيْنِ أَنَّهُ سَمِعَهُ فَقَالَ أَبُو بَصِيرٍ لَكِنِّي سَمِعْتُهُ مِنْ أَبِي جَعْفَرٍ ( عليه السلام ) .

Muhammad Bin Yahyaa and Ahmad Bin Muhammad, from Muhammad Bin Al Husayn, from Abu Talib, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I, and Abu Baseer, and Mihran a slave of Abu Ja’far^-asws were in his^-asws house in Makkah. Muhammad Bin Imran said, ‘I heard Abu Abdullah^-asws saying: ‘We^-asws are twelve Muhaddith (Whom the Angels discuss with)’. So Abu Baseer said to him, ‘You heard from Abu Abdullah^-asws?’ So he oathed to him once or twice that he did hear it. Then Abu Baseer said, ‘But I heard it from Abu Ja’far^-asws’.^[45]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ عَنْ أَبِي يَحْيَى الْمَدَائِنِيِّ عَنْ أَبِي هَارُونَ الْعَبْدِيِّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ كُنْتُ حَاضِراً لَمَّا هَلَكَ أَبُو بَكْرٍ وَ اسْتَخْلَفَ عُمَرَ أَقْبَلَ يَهُودِيٌّ مِنْ عُظَمَاءِ يَهُودِ يَثْرِبَ وَ تَزْعُمُ يَهُودُ الْمَدِينَةِ أَنَّهُ أَعْلَمُ أَهْلِ زَمَانِهِ حَتَّى رُفِعَ إِلَى عُمَرَ فَقَالَ لَهُ يَا عُمَرُ إِنِّي جِئْتُكَ أُرِيدُ الْإِسْلَامَ فَإِنْ أَخْبَرْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ فَأَنْتَ أَعْلَمُ أَصْحَابِ مُحَمَّدٍ بِالْكِتَابِ وَ السُّنَّةِ وَ جَمِيعِ مَا أُرِيدُ أَنْ أَسْأَلَ عَنْهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Mas’ada Bin Ziyad, from Abu Abdullah and Muhammad Bin Al Husayn, from Ibrahim, from Abu Ibrahim, from Abu Yahya Al Madainy, from Abu Haroun Al Abdy, from Abu Saeed Al Khudry who said,

‘I was present when Abu Bakr died and chose Umar as a Caliph. A Jew from the great ones of the Jews of Yasrib came over, and the Jews of Al-Medina thought that he (Umar) was the most knowledgeable of the people of his time, until he was brought to Umar, and he said to him, ‘O Umar! I come to you intending Al-Islam, so if you were to inform me about what I ask you then you are the most knowledgeable of the companions of Muhammad^-azwj with the Book and the Sunnah and the entirety of what I ask you about’.

قَالَ فَقَالَ لَهُ عُمَرُ إِنِّي لَسْتُ هُنَاكَ لَكِنِّي أُرْشِدُكَ إِلَى مَنْ هُوَ أَعْلَمُ أُمَّتِنَا بِالْكِتَابِ وَ السُّنَّةِ وَ جَمِيعِ مَا قَدْ تَسْأَلُ عَنْهُ وَ هُوَ ذَاكَ فَأَوْمَأَ إِلَى عَلِيٍّ ( عليه السلام ) فَقَالَ لَهُ الْيَهُودِيُّ يَا عُمَرُ إِنْ كَانَ هَذَا كَمَا تَقُولُ فَمَا لَكَ وَ لِبَيْعَةِ النَّاسِ وَ إِنَّمَا ذَاكَ أَعْلَمُكُمْ فَزَبَرَهُ عُمَرُ

He (the narrator) said, ‘Umar said to him, ‘I am not in that position, but I shall guide you to the one^-asws who is the most knowledgeable of our community with the Book and the Sunnah and the entirety of what you have to ask about, and he^-asws is that one’, and he gestured towards Ali^-asws. The Jew said to him, ‘O Umar! If this one is as you are saying, then what is the matter with you taking pledges of allegiances of the people, and rather that one is the most knowledgeable one of you all?’ So Umar scolded him.

ثُمَّ إِنَّ الْيَهُودِيَّ قَامَ إِلَى عَلِيٍّ ( عليه السلام ) فَقَالَ لَهُ أَنْتَ كَمَا ذَكَرَ عُمَرُ فَقَالَ وَ مَا قَالَ عُمَرُ فَأَخْبَرَهُ قَالَ فَإِنْ كُنْتَ كَمَا قَالَ سَأَلْتُكَ عَنْ أَشْيَاءَ أُرِيدُ أَنْ أَعْلَمَ هَلْ يَعْلَمُهُ أَحَدٌ مِنْكُمْ فَأَعْلَمَ أَنَّكُمْ فِي دَعْوَاكُمْ خَيْرُ الْأُمَمِ وَ أَعْلَمُهَا صَادِقِينَ وَ مَعَ ذَلِكَ أَدْخُلُ فِي دِينِكُمُ الْإِسْلَامِ

Then the Jew stood up (and came) to Ali^-asws and said to him^-asws, ‘Are you like what Umar mentioned?’ He^-asws said: ‘And what did Umar say?’ So he informed him^-asws. He^-asws said: ‘Supposing I^-asws am just as what he said?’ He said, ‘I shall ask you^-asws about certain things I want to know. If anyone from you all know, then I shall know that you all are a good community in your calling and know that you are truthful, and along with that, I shall enter into your Religion Al-Islam’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) نَعَمْ أَنَا كَمَا ذَكَرَ لَكَ عُمَرُ سَلْ عَمَّا بَدَا لَكَ أُخْبِرْكَ بِهِ إِنْ شَاءَ اللَّهُ قَالَ أَخْبِرْنِي عَنْ ثَلَاثٍ وَ ثَلَاثٍ وَ وَاحِدَةٍ فَقَالَ لَهُ عَلِيٌّ ( عليه السلام ) يَا يَهُودِيُّ وَ لِمَ لَمْ تَقُلْ أَخْبِرْنِي عَنْ سَبْعٍ فَقَالَ لَهُ الْيَهُودِيُّ إِنَّكَ إِنْ أَخْبَرْتَنِي بِالثَّلَاثِ سَأَلْتُكَ عَنِ الْبَقِيَّةِ وَ إِلَّا كَفَفْتُ فَإِنْ أَنْتَ أَجَبْتَنِي فِي هَذِهِ السَّبْعِ فَأَنْتَ أَعْلَمُ أَهْلِ الْأَرْضِ وَ أَفْضَلُهُمْ وَ أَوْلَى النَّاسِ بِالنَّاسِ

So Amir Al-Momineen^-asws said: ‘Yes, I^-asws am just as what Umar mentioned to you. Ask about whatever come to you.  I^-asws shall inform you with it, if Allah^-azwj so Desires’. He said, ‘Inform me about three and three and one’. Ali^-asws said to him: ‘O Jew! And why do you not say, ‘Inform me about seven?’’. The Jew said to him^-asws, ‘if you^-asws were to inform me with the three, I shall ask you^-asws about the remainder, or else I shall stop. So if you were to answer me regarding these seven, then you are the most knowledgeable of the people of the earth and their most superior, and the closest of the people with the people’.

فَقَالَ لَهُ سَلْ عَمَّا بَدَا لَكَ يَا يَهُودِيُّ قَالَ أَخْبِرْنِي عَنْ أَوَّلِ حَجَرٍ وُضِعَ عَلَى وَجْهِ الْأَرْضِ وَ أَوَّلِ شَجَرَةٍ غُرِسَتْ عَلَى وَجْهِ الْأَرْضِ وَ أَوَّلِ عَيْنٍ نَبَعَتْ عَلَى وَجْهِ الْأَرْضِ فَأَخْبَرَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ثُمَّ قَالَ لَهُ الْيَهُودِيُّ أَخْبِرْنِي عَنْ هَذِهِ الْأُمَّةِ كَمْ لَهَا مِنْ إِمَامٍ هُدًى وَ أَخْبِرْنِي عَنْ نَبِيِّكُمْ مُحَمَّدٍ أَيْنَ مَنْزِلُهُ فِي الْجَنَّةِ وَ أَخْبِرْنِي مَنْ مَعَهُ فِي الْجَنَّةِ

So he^-asws said: ‘Ask about whatever comes to you, O Jew!’ He said, ‘Inform me about the first rock placed upon the surface of the earth, and the first tree planted upon the surface of the earth, and the first spring originated upon the surface of the earth’. So Amir Al-Momineen^-asws informed him. Then the Jew said to him^-asws, ‘Inform me about this community, how many Imams^-asws of Guidance are there for it, and inform me about your Prophet Muhammad^-saww, where is his^-asws house in the Paradise, and inform me who would be with him^-saww in the Paradise’.

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ لِهَذِهِ الْأُمَّةِ اثْنَيْ عَشَرَ إِمَاماً هُدًى مِنْ ذُرِّيَّةِ نَبِيِّهَا وَ هُمْ مِنِّي وَ أَمَّا مَنْزِلُ نَبِيِّنَا فِي الْجَنَّةِ فَفِي أَفْضَلِهَا وَ أَشْرَفِهَا جَنَّةِ عَدْنٍ وَ أَمَّا مَنْ مَعَهُ فِي مَنْزِلِهِ فِيهَا فَهَؤُلَاءِ الِاثْنَا عَشَرَ مِنْ ذُرِّيَّتِهِ وَ أُمُّهُمْ وَ جَدَّتُهُمْ وَ أُمُّ أُمِّهِمْ وَ ذَرَارِيُّهُمْ لَا يَشْرَكُهُمْ فِيهَا أَحَدٌ

So Amir Al-Momineen^-asws said to him: ‘For this community there are twelve Imam^-asws of Guidance from the children of His^-azwj Prophet^-saww, and they^-asws are from me^-asws; and as for the house of our Prophet^-saww in the Paradise, so it is in its most superior and noblest, the Garden of Eden; and as for the ones who would be with him^-saww in his^-saww house therein, so it would be these twelve Imams^-asws from his^-asws offspring, and their^-asws mothers and their^-asws grandmothers, and the mothers of their^-asws grandmothers, and their^-asws children. No one (from the general public) would participate with them^-asws in it’.^[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ دَخَلْتُ عَلَى فَاطِمَةَ ( عليها السلام ) وَ بَيْنَ يَدَيْهَا لَوْحٌ فِيهِ أَسْمَاءُ الْأَوْصِيَاءِ مِنْ وُلْدِهَا فَعَدَدْتُ اثْنَيْ عَشَرَ آخِرُهُمُ الْقَائِمُ ( عليه السلام ) ثَلَاثَةٌ مِنْهُمْ مُحَمَّدٌ وَ ثَلَاثَةٌ مِنْهُمْ عَلِيٌّ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws, from Jabir Bin Abdullah Al-Ansary who said, ‘I went over to (Syeda) Fatima^-asws and in front of her^-asws was a Tablet wherein were the names of the successors^-asws from her^-asws children. So, I counted twelve, the last of these being Al-Qaim^-asws. There from these were ‘Muhammad’ and thee from these were ‘Ali’’.^[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ أَرْسَلَ مُحَمَّداً ( صلى الله عليه وآله ) إِلَى الْجِنِّ وَ الْإِنْسِ وَ جَعَلَ مِنْ بَعْدِهِ اثْنَيْ عَشَرَ وَصِيّاً مِنْهُمْ مَنْ سَبَقَ وَ مِنْهُمْ مَنْ بَقِيَ وَ كُلُّ وَصِيٍّ جَرَتْ بِهِ سُنَّةٌ وَ الْأَوْصِيَاءُ الَّذِينَ مِنْ بَعْدِ مُحَمَّدٍ ( صلى الله عليه وآله ) عَلَى سُنَّةِ أَوْصِيَاءِ عِيسَى وَ كَانُوا اثْنَيْ عَشَرَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَى سُنَّةِ الْمَسِيحِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeydullah, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having: ‘Allah^-azwj Sent Muhammad^-saww to the Jinn and the human and after him^-saww Made twelve succesors^-asws. From them^-asws are some who have preceded, and from them^-asws are some who remain; and every successor^-asws, a Sunnah flowed with him^-asws; and the successors^-asws, those from after Muhammad^-saww are upon the Sunnah of the successors^-as of Isa^-as, they were twelve, and it was so that Amir Al-Momineen^-asws was upon the Sunnah of Isa^-as’.^[48]

Appendix II: Complete Ahadith on the Characteristics of a Divine Imam^-asws

Hadith 1

معاني الأخبار ل، الخصال ن، عيون أخبار الرضا عليه السلام الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ: لِلْإِمَامِ عَلَامَاتٌ يَكُونُ أَعْلَمَ النَّاسِ وَ أَحْكَمَ النَّاسِ وَ أَتْقَى النَّاسِ وَ أَحْلَمَ النَّاسِ وَ أَشْجَعَ النَّاسِ وَ أَسْخَى النَّاسِ وَ أَعْبَدَ النَّاسِ

(The books) ‘Ma’any Al Akhbar’ (and) ‘Al Khisaal’ (and) ‘Uyoon Akhbar Al Reza^-asws – Al Talaqany, from Ahmad Al Mandany, from Ali Bin Al Hassan Bin Fazzal, from his father,

‘From Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws having said: ‘For the Imam^-asws there are signs. He^-asws would happen to be the most knowledgeable of the people, and the wisest of the people, and the most pious of the people, and the most forbearing of the people, and the bravest of the people, and the most generous of the people, and most worshipping of the people.

وَ يلد [يُولَدُ] مَخْتُوناً وَ يَكُونُ مُطَهَّراً وَ يَرَى مِنْ خَلْفِهِ كَمَا يَرَى مِنْ بَيْنِ يَدَيْهِ وَ لَا يَكُونُ لَهُ ظِلٌّ

And he^-asws comes to (the world) circumcised, and would happen to be clean, and he^-asws would see from behind him^-asws just as he^-asws would see from in front of him^-asws, and there would not happen to be a shadow for him^-asws.

وَ إِذَا وَقَعَ إِلَى الْأَرْضِ مِنْ بَطْنِ أُمِّهِ وَقَعَ عَلَى رَاحَتَيْهِ رَافِعاً صَوْتَهُ بِالشَّهَادَتَيْنِ وَ لَا يَحْتَلِمُ وَ تَنَامُ عَيْنُهُ وَ لَا يَنَامُ قَلْبُهُ وَ يَكُونُ مُحَدَّثاً وَ يَسْتَوِي عَلَيْهِ دِرْعُ رَسُولِ اللَّهِ ص وَ لَا يُرَى لَهُ بَوْلٌ وَ لَا غَائِطٌ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ وَكَّلَ الْأَرْضَ بِابْتِلَاعِ مَا يَخْرُجُ مِنْهُ وَ تَكُونُ رَائِحَتُهُ أَطْيَبَ مِنْ رَائِحَةِ الْمِسْكِ‏

And when he^-asws falls to the ground from the belly of his^-asws mother^-as, falls upon his palms, raising his^-asws voice with the two testimonies; and he^-asws does not have wet-dreams, and his^-asws eyes sleep and his^-asws heart does not sleep, and he^-asws happens to be one narrated to (from Allah^-azwj – a Muhaddasa), and the armour of Rasool-Allah^-saww fits upon him^-asws, and neither is urine seen for him^-asws nor any faeces because Allah^-azwj Mighty and Majestic has Allocated the earth with devouring whatever comes out from him^-asws, and his^-asws aroma would be more aromatic than the aroma of musk;

وَ يَكُونُ أَوْلَى بِالنَّاسِ مِنْهُمْ بِأَنْفُسِهِمْ وَ أَشْفَقَ عَلَيْهِمْ مِنْ آبَائِهِمْ وَ أُمَّهَاتِهِمْ وَ يَكُونُ أَشَدَّ النَّاسِ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ وَ يَكُونُ آخَذَ النَّاسِ بِمَا يَأْمُرُ بِهِ وَ أَكَفَّ النَّاسِ عَمَّا يَنْهَى عَنْهُ

And he^-asws would be the foremost of the people from them with their own selves, and the kindest upon them than their own fathers and mothers, and he^-asws would be the most intense of the people in being humble to Allah^-azwj Mighty and Majestic, and would be the most taking of the people with what they have been Commanded with, and the most refraining of the people from what they have been Forbidden from;

وَ يَكُونُ دُعَاؤُهُ مُسْتَجَاباً حَتَّى إِنَّهُ لَوْ دَعَا عَلَى صَخْرَةٍ لَانْشَقَّتْ بِنِصْفَيْنِ وَ يَكُونُ عِنْدَهُ سِلَاحُ رَسُولِ اللَّهِ ص وَ سَيْفُهُ ذُو الْفَقَارِ وَ تَكُونُ عِنْدَهُ صَحِيفَةٌ فِيهَا أَسْمَاءُ شِيعَتِهِمْ إِلَى يَوْمِ الْقِيَامَةِ وَ صَحِيفَةٌ فِيهَا أَسْمَاءُ أَعْدَائِهِمْ إِلَى يَوْمِ الْقِيَامَةِ

And his^-asws supplications would happen to be Answered to the extent that even if he^-asws were to supplicate against a rock it would split into two halves, and he^-asws would happen to have weapons of Rasool-Allah^-saww with him^-asws and his^-saww sword Zulfiqar, and there would happen to be a manuscript with him^-asws having names of their^-asws Shias in it up to the Day of Qiyamah, and a manuscript having names of their^-asws enemies in it up to the Day of Qiyamah;

وَ تَكُونُ عِنْدَهُ الْجَامِعَةُ وَ هِيَ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً فِيهَا جَمِيعُ مَا يَحْتَاجُ إِلَيْهِ وُلْدُ آدَمَ وَ يَكُونُ عِنْدَهُ الْجَفْرُ الْأَكْبَرُ وَ الْأَصْفَرُ إِهَابُ مَاعِزٍ وَ إِهَابُ كَبْشٍ فِيهِمَا جَمِيعُ الْعُلُومِ حَتَّى أَرْشُ الْخَدْشِ وَ حَتَّى الْجَلْدَةُ وَ نِصْفُ الْجَلْدَةِ وَ ثُلُثُ الْجَلْدَةِ وَ يَكُونُ عِنْدَهُ مُصْحَفُ فَاطِمَةَ ع‏.

And he^-asws would happen to have the (book) ‘Al Jami’e with him^-asws, its length is of seventy cubits, wherein is entirety of what the children of Adam^-as could be needy to, and he^-asws would happen to have with him^-asws the (book) ‘Al Jafr’, the large and the small (from) skin of a goat and skin of a ram wherein is the entirety of the knowledges, to the extent of (compensation) of the scratch wound, and to the extent of the lashing, and the half-lash, and a third of a lashing, and he^-asws would have the parchment of (Syeda) Fatima^-asws with him^-asws’’.^[49]

Hadith 2

الخصال الْعِجْلِيُّ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَشْرُ خِصَالٍ مِنْ صِفَاتِ الْإِمَامِ الْعِصْمَةُ وَ النُّصُوصُ‏ وَ أَنْ يَكُونَ أَعْلَمَ النَّاسِ وَ أَتْقَاهُمْ لِلَّهِ وَ أَعْلَمَهُمْ بِكِتَابِ اللَّهِ وَ أَنْ يَكُونَ صَاحِبَ الْوَصِيَّةِ الظَّاهِرَةِ وَ يَكُونَ لَهُ الْمُعْجِزُ وَ الدَّلِيلُ وَ تَنَامُ عَيْنُهُ وَ لَا يَنَامُ قَلْبُهُ وَ لَا يَكُونُ لَهُ فَيْ‏ءٌ وَ يَرَى مِنْ خَلْفِهِ كَمَا يَرَى مِنْ بَيْنِ يَدَيْهِ.

(The book) ‘Al Khisaal’ – Al Ijaly, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Bahloul, from Abu Muawiya, from Suleyman Bin Mihran,

‘From Abu Abdullah^-asws having said: ‘Ten characteristics are from the attributes of the Imam^-asws – The infallibility, and the texts, and he^-asws would happen to be the most knowledgeable of the people, and their most fearing of Allah^-azwj, and their most knowledgeable with the Book of Allah^-azwj, and he^-asws would be the owner of the apparent bequest, and there would happen to be for him^-asws, the miracles and the evidences, and his^-asws eyes would sleep but his^-asws heart would not sleep, and there would not happen to be any shadow for him^-asws, and he^-asws will see from behind him^-asws just as he^-asws sees from in front of him^-asws’’.^[50]

Hadith 3

قرب الإسناد مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي الْحَسَنِ الْمَاضِي ع قَالَ: دَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ بِمَ يُعْرَفُ الْإِمَامُ

(The book) ‘Qurb Al Asnad’ – Muhammad Bin Khalid Al Tayalisy, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Al-Hassan Al-Maazy (7^th Imam^-asws), he (the narrator) said, ‘I entered to see him^‑asws and said, ‘May I be sacrificed for you^-asws! By what is the Imam^-asws recognised?’

فَقَالَ بِخِصَالٍ أَمَّا أَوَّلُهُنَّ فَشَيْ‏ءٌ تَقَدَّمَ مِنْ أَبِيهِ فِيهِ وَ عَرَّفَهُ النَّاسَ وَ نَصَبَهُ لَهُمْ عَلَماً حَتَّى يَكُونَ حُجَّةً عَلَيْهِمْ لِأَنَّ رَسُولَ اللَّهِ ص نَصَبَ عَلِيّاً وَ عَرَّفَهُ النَّاسَ وَ كَذَلِكَ الْأَئِمَّةُ يُعَرِّفُونَهُمُ النَّاسَ وَ يَنْصِبُونَهُمْ لَهُمْ حَتَّى يَعْرِفُوهُ وَ يُسْأَلُ فَيُجِيبُ وَ يُسْكَتُ عَنْهُ فَيَبْتَدِئُ وَ يُخْبِرُ النَّاسَ بِمَا فِي غَدٍ وَ يُكَلِّمُ النَّاسَ بِكُلِّ لِسَانٍ

He^-asws said: ‘By (certain) characteristics. As for the first of these, it is a thing preceding from his^-asws father^-asws and the people recognise it and nominated him^-asws as a flag for them until he^-asws becomes the Divine Authority upon them, because Rasool-Allah^-saww nominated Ali^-asws and the people recognised him^-asws, and like that is the Imamate. The people are recognising them and they^-asws (the Imams) have been nominated for them until they (the people) recognise him^-asws, and he^-asws is asked, so he^-asws answers, and if they are silent from him^-asws, he^-asws initiates and tells the people what will happen tomorrow, and he^-asws speaks to the people in every language’.

فَقَالَ لِي يَا أَبَا مُحَمَّدٍ السَّاعَةَ قَبْلَ أَنْ تَقُومَ أُعْطِيكَ عَلَامَةً تَطْمَئِنُّ إِلَيْهَا فَوَ اللَّهِ مَا لَبِثْتُ أَنْ دَخَلَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ فَتَكَلَّمَ الْخُرَاسَانِيُّ بِالْعَرَبِيَّةِ فَأَجَابَهُ هُوَ بِالْفَارِسِيَّةِ فَقَالَ لَهُ الْخُرَاسَانِيُّ أَصْلَحَكَ اللَّهُ مَا مَنَعَنِي أَنْ أُكَلِّمَكَ بِكَلَامِي إِلَّا أَنِّي ظَنَنْتُ أَنَّكَ لَا تُحْسِنُ

He^-asws said to me: ‘O Abu Muhammad! Right now, before you arise, a sign will come to you, you will be content to it’. By Allah^-azwj! I did not wait long before a man from the people of Khurasan entered. The Khurasani spoke in Arabic and he^-asws answered in Persian. The Khurasani said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! Nothing prevented me from speaking to you^-asws in my language except that I (thought) you^-asws were not good at it’.

فَقَالَ سُبْحَانَ اللَّهِ إِذَا كُنْتُ لَا أُحْسِنُ أُجِيبُكَ فَمَا فَضْلِي عَلَيْكَ

He^-asws said: ‘Glory be to Allah^-azwj! When I^-asws am not good an answering you, then what is my^-asws merit over you?’

ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ إِنَّ الْإِمَامَ لَا يَخْفَى عَلَيْهِ كَلَامُ أَحَدٍ مِنَ النَّاسِ وَ لَا طَيْرٍ وَ لَا بَهِيمَةٍ وَ لَا شَيْ‏ءٍ فِيهِ رُوحٌ بِهَذَا يُعْرَفُ الْإِمَامُ فَإِنْ لَمْ تَكُنْ فِيهِ هَذِهِ الْخِصَالُ فَلَيْسَ هُوَ بِإِمَامٍ‏.

Then he^-asws said: ‘O Abu Muhammad! The Imam^-asws is such, no speech is hidden unto him^-asws from anyone of the people, nor a bird, nor an animal, nor anything having a soul in it. The Imam^-asws is recognised by this, so if there does not happen to be this characteristic in him^-asws, then he isn’t an Imam^-asws’’.^[51]

Hadith 4

معاني الأخبار إِبْرَاهِيمُ بْنُ هَارُونَ الْعَبْسِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ كَثِيرِ بْنِ عَيَّاشٍ عَنْ أَبِي الْجَارُودِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ الْبَاقِرَ ع بِمَ يُعْرَفُ الْإِمَامُ

(The book) ‘Ma’any Al Akhbar’ – Ibrahim Bin Haroun Al Absy, from Ibn Uqda, from Ja’far Bin Abdullah, from Kaseer Bin Ayyash, from Abu Al Jaroud who said,

‘I asked Abu Ja’far Al-Baqir^-asws. ‘By what is the Imam^-asws recognised?’

قَالَ بِخِصَالٍ أَوَّلُهَا نَصٌّ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى عَلَيْهِ وَ نَصْبُهُ عَلَماً لِلنَّاسِ حَتَّى يَكُونَ عَلَيْهِمْ حُجَّةً لِأَنَّ رَسُولَ اللَّهِ ص نَصَبَ عَلِيّاً وَ عَرَّفَهُ النَّاسَ بِاسْمِهِ وَ عَيْنِهِ وَ كَذَلِكَ الْأَئِمَّةُ ع يَنْصِبُ الْأَوَّلُ الثَّانِيَ وَ أَنْ يُسْأَلَ فَيُجِيبَ وَ أَنْ يُسْكَتَ عَنْهُ فَيَبْتَدِئَ وَ يُخْبِرَ النَّاسَ بِمَا يَكُونُ فِي غَدٍ وَ يُكَلِّمَ النَّاسَ بِكُلِّ لِسَانٍ وَ لُغَةٍ.

He^-asws said: ‘By (certain) characteristics. The first of these is text from Allah^-azwj Blessed and Exalted upon him^-asws, and his^-asws being nominated as a flag for the people until he^-asws happens to be a Divine Authority upon them, because Rasool-Allah^-azwj nominate Ali^-asws; and the people would recognise him^-asws by his^-asws name and his^-asws eyes, and like that are the Imams^-asws, the first nominates the second; and if he^-asws is asked he^-asws will answer, and if he is silent from, he^-asws would initiate, and he^-asws would inform the people with what would be happening tomorrow (future), and he^-asws would speak to the people in every tongue and language’’.^[52]

Hadith 5

الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ أَبِي الْجَارُودِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِذَا مَضَى الْإِمَامُ الْقَائِمُ مِنْ أَهْلِ الْبَيْتِ فَبِأَيِّ شَيْ‏ءٍ يُعْرَفُ مَنْ يَجِي‏ءُ بَعْدَهُ

(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam, and Muhammad Bin Al Hassan Bin Muhammad, altogether from Al Hassan Bin Muhammad Bin Jamhour, from Suleyman Bin Sama’at, from Abu Al Jaroud who said,

‘I said to Abu Ja’far^-asws, ‘When the standing Imam^-asws from the People^-asws of the Household passes away, then by which thing can he^-asws be recognised, the one to come after him^-asws?’

قَالَ بِالْهَدْيِ وَ الْإِطْرَاقِ وَ إِقْرَارِ آلِ مُحَمَّدٍ ص لَهُ بِالْفَضْلِ وَ لَا يُسْأَلُ عَنْ شَيْ‏ءٍ إِلَّا بَيَّنَ‏.

He^-asws said: ‘By the guidance, and being articulate, and by the approval of the Progeny^-asws of Muhammad^-saww to him^-asws with the merit, and he^-asws is not asked about anything unless he^-asws clarifies’’.^[53]

Hadith 6

الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ عَنْ طَارِقِ بْنِ شِهَابٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: يَا طَارِقُ الْإِمَامُ كَلِمَةُ اللَّهِ وَ حُجَّةُ اللَّهِ وَ وَجْهُ اللَّهِ وَ نُورُ اللَّهِ وَ حِجَابُ اللَّهِ وَ آيَةُ اللَّهِ

Al Bursy in (the book) ‘Mashariq Al Anwaar, from Tariq Bin Shihab,

‘From Amir Al-Momineen^-asws having said: ‘O Tariq! The Imam^-asws is Word of Allah^-azwj, and Divine Authority of Allah^-azwj, and Face of Allah^-azwj, and Noor of Allah^-azwj, and Veil of Allah^-azwj, and Sign of Allah^-azwj.

يَخْتَارُهُ اللَّهُ وَ يَجْعَلُ فِيهِ مَا يَشَاءُ وَ يُوجِبُ لَهُ بِذَلِكَ الطَّاعَةَ وَ الْوَلَايَةَ عَلَى جَمِيعِ خَلْقِهِ فَهُوَ وَلِيُّهُ فِي سَمَاوَاتِهِ وَ أَرْضِهِ أَخَذَ لَهُ بِذَلِكَ الْعَهْدَ عَلَى جَمِيعِ عِبَادِهِ فَمَنْ تَقَدَّمَ عَلَيْهِ كَفَرَ بِاللَّهِ مِنْ فَوْقِ عَرْشِهِ فَهُوَ يَفْعَلُ مَا يَشَاءُ وَ إِذَا شَاءَ اللَّهُ شَاءَ

Allah^-azwj Chooses him^-asws and Makes to be in him^-asws whatever He^-azwj so Desires to, and due to that, Obligates the obedience to him^-asws and the Wilayah upon the entirety of His^-azwj creatures. Therefore, he^-asws is His^-azwj Guardian (in charge) in His^-azwj skies and His^-azwj earth, having Taken the Pact with that for him^-asws upon the entirety of His^-azwj servants. So, the one who precedes upon him has disbelieved in Allah^-azwj from above His^-azwj Throne, and he^-asws does whatever He^-azwj so Desires, and when Allah^-azwj Desires (anything), he^-asws desires (as well).

وَ يُكْتَبُ عَلَى عَضُدِهِ‏ وَ تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَ عَدْلًا فَهُوَ الصِّدْقُ وَ الْعَدْلُ وَ يُنْصَبُ لَهُ عَمُودٌ مِنْ نُورٍ مِنَ الْأَرْضِ إِلَى السَّمَاءِ يَرَى فِيهِ أَعْمَالَ الْعِبَادِ وَ يُلْبَسُ الْهَيْبَةَ وَ عِلْمَ الضَّمِيرِ وَ يَطَّلِعُ عَلَى الْغَيْبِ‏ وَ يَرَى مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَلَا يَخْفَى‏ عَلَيْهِ شَيْ‏ءٌ مِنْ عَالَمِ الْمُلْكِ وَ الْمَلَكُوتِ وَ يُعْطَى مَنْطِقَ الطَّيْرِ عِنْدَ وَلَايَتِهِ

And it is written upon his^-asws upper arm: ‘And the Word of your Lord has been Completed, truly and justly; [6:115]. He^-asws is the true and the just, and a pillar of light is set up for him^-asws, from the earth to the sky. He^-asws sees in it the deeds of the servants, and he^-asws adorns the prestige, and knows the consciences, and is notified upon the hidden matters, and he^-asws sees what is between the east and the west. So, nothing is hidden to him^-asws from the realms of the kingdom and the Kingdoms; and he^-asws is Given the talk (language) of the birds at his^-asws Wilayah.

فَهَذَا الَّذِي يَخْتَارُهُ اللَّهُ لِوَحْيِهِ وَ يَرْتَضِيهِ لِغَيْبِهِ وَ يُؤَيِّدُهُ بِكَلِمَتِهِ وَ يُلَقِّنُهُ حِكْمَتَهُ وَ يَجْعَلُ قَلْبَهُ مَكَانَ مَشِيَّتِهِ وَ يُنَادِي لَهُ بِالسَّلْطَنَةِ وَ يُذْعِنُ لَهُ بِالْإِمْرَةِ وَ يَحْكُمُ لَهُ بِالطَّاعَةِ وَ ذَلِكَ لِأَنَّ الْإِمَامَةَ مِيرَاثُ الْأَنْبِيَاءِ وَ مَنْزِلَةُ الْأَصْفِيَاءِ وَ خِلَافَةُ اللَّهِ وَ خِلَافَةُ رُسُلِ اللَّهِ

So, this is the one whom Allah^-azwj Chooses for His^-azwj Face, and Selects him^-asws for His^-azwj hidden matters, and Supports him^-asws with His^-azwj Word, and Indoctrinates him^-asws (with) His^-azwj Wisdom, and Makes his^-asws heart a place of His^-azwj Desire, and Calls for him^-asws with the Authority, and Submits (creatures) for him^-asws with the Command, and Judges with the obedience to him^-asws, and that is because the Imamate is inheritance of the Prophets^-as, and status of the elites, and Caliphate of Allah^-azwj and caliphate of Rasool-Allah^-saww.

فَهِيَ عِصْمَةٌ وَ وَلَايَةٌ وَ سَلْطَنَةٌ وَ هِدَايَةٌ وَ إِنَّهُ تَمَامُ الدِّينِ وَ رُجُحُ الْمَوَازِينَ الْإِمَامُ دَلِيلٌ لِلْقَاصِدِينَ وَ مَنَارٌ لِلْمُهْتَدِينَ وَ سَبِيلُ السَّالِكِينَ وَ شَمْسٌ مُشْرِقَةٌ فِي قُلُوبِ الْعَارِفِينَ وَلَايَتُهُ سَبَبٌ لِلنَّجَاةِ وَ طَاعَتُهُ مُفْتَرَضَةٌ فِي الْحَيَاةِ وَ عُدَّةٌ بَعْدَ الْمَمَاتِ وَ عِزُّ الْمُؤْمِنِينَ وَ شَفَاعَةُ الْمُذْنِبِينَ وَ نَجَاةُ الْمُحِبِّينَ

So, it is a protection, and Wilayah, and authority, and guidance, and it is the complete Religion, and outweighing of the scales. The Imam^-asws is evidence of the aimers, and a minaret of the guided, and way of the travellers, and a sun shining in the hearts of the spiritualists. His^-asws Wilayah is a cause for the salvation, and obedience to him^-asws is Obligatory during the lifetime, and an apparatus after the deaths, and honour of the Momineen, and intercession of the sinners, and salvation of the ones who love them^-asws.

وَ فَوْزُ التَّابِعِينَ لِأَنَّهَا رَأْسُ الْإِسْلَامِ وَ كَمَالُ الْإِيمَانِ وَ مَعْرِفَةُ الْحُدُودِ وَ الْأَحْكَامِ وَ تَبْيِينُ الْحَلَالِ‏ مِنَ الْحَرَامِ فَهِيَ مَرْتَبَةٌ لَا يَنَالُهَا إِلَّا مَنِ اخْتَارَهُ اللَّهُ وَ قَدَّمَهُ وَ وَلَّاهُ وَ حَكَّمَهُ

And he^-asws is success of the repentant, because it is head of Al-Islam, and perfection of the Eman, and recognition of the limits and the rulings, and clarification of the Permissible(s) from the Prohibitions. It is a rank that cannot be attained except by one^-asws whom Allah^-azwj Chooses, and Advances him^-asws, and Places him^-asws in charge and Makes him a judge.

فَالْوَلَايَةُ هِيَ حِفْظُ الثُّغُورِ وَ تَدْبِيرُ الْأُمُورِ وَ تَعْدِيدُ الْأَيَّامِ وَ الشُّهُورِ الْإِمَامُ الْمَاءُ الْعَذْبُ عَلَى الظَّمَإِ وَ الدَّالُّ عَلَى الْهُدَى الْإِمَامُ الْمُطَهَّرُ مِنَ الذُّنُوبِ الْمُطَّلِعُ عَلَى الْغُيُوبِ الْإِمَامُ هُوَ الشَّمْسُ الطَّالِعَةُ عَلَى الْعِبَادِ بِالْأَنْوَارِ فَلَا تَنَالُهُ الْأَيْدِي وَ الْأَبْصَارُ وَ إِلَيْهِ الْإِشَارَةُ بِقَوْلِهِ تَعَالَى‏ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ‏

His^-asws Wilayah, it is a protection of the frontiers, and management of the affairs, and counter of the days and the months. The Imam^-asws is the fresh water to the thirsty, and pointer upon the guidance. The Imam^-asws is Purified from the sins, notified upon the hidden matter. The Imam^-asws, he^-asws is the sun emerging upon the servants with the rays, so neither the hands not the sights can attain him^-asws, and it is an indication with Words of the Exalted: And for Allah is the Honour, and for His Rasool, and for the Momineen, [63:8].

وَ الْمُؤْمِنُونَ عَلِيٌّ وَ عِتْرَتُهُ فَالْعِزَّةُ لِلنَّبِيِّ وَ لِلْعِتْرَةِ وَ النَّبِيُّ وَ الْعِتْرَةُ لَا يَفْتَرِقَانِ فِي الْعِزَّةِ إِلَى آخِرِ الدَّهْرِ فَهُمْ رَأْسُ دَائِرَةِ الْإِيمَانِ وَ قُطْبُ الْوُجُودِ وَ سَمَاءُ الْجُودِ وَ شَرَفُ الْمَوْجُودِ وَ ضَوْءُ شَمْسِ الشَّرَفِ وَ نُورُ قَمَرِهِ وَ أَصْلُ الْعِزِّ وَ الْمَجْدِ وَ مَبْدَؤُهُ وَ مَعْنَاهُ وَ مَبْنَاهُ

And the Mominoun (is a reference to) Ali^-asws and his^-asws family. The honour is for the Prophet^-saww and the family^-asws, and the Prophet^-saww and the family are not separate regarding the honour up to the end of times. They^-asws are the head of the circle of Eman, and pivot of the existence, and sky of generosity, and nobility of the existing ones, and noble illumination of the sun, and light of His^-azwj moon, and origin of the honour, and the glory, and initiation, and its meaning and its construction.

فَالْإِمَامُ هُوَ السِّرَاجُ الْوَهَّاجُ وَ السَّبِيلُ وَ الْمِنْهَاجُ وَ الْمَاءُ الثَّجَّاجُ وَ الْبَحْرُ الْعَجَّاجُ وَ الْبَدْرُ الْمُشْرِقُ وَ الْغَدِيرُ الْمُغْدِقُ وَ الْمَنْهَجُ الْوَاضِحُ الْمَسَالِكِ وَ الدَّلِيلُ إِذَا عَمَّتِ الْمَهَالِكُ وَ السَّحَابُ الْهَاطِلُ وَ الْغَيْثُ الْهَامِلُ‏ وَ الْبَدْرُ الْكَامِلُ وَ الدَّلِيلُ الْفَاضِلُ وَ السَّمَاءُ الظَّلِيلَةُ وَ النِّعْمَةُ الْجَلِيلَةُ وَ الْبَحْرُ الَّذِي لَا يُنْزَفُ

The Imam^-asws, he^-asws is the glow of the lantern, and the way, and the manifesto, and the streaming water, and the overflowing ocean, and the shining moon, and the abundant well, and the clear manifesto of the paths, and the evidence of the blindness of the destroyed ones, and the pouring cloud, and the roaming rain, and the perfect full moon, and the meritorious evidence, and the shading sky, and the majestic bounty, and ocean which does not deplete;

وَ الشَّرَفُ الَّذِي لَا يُوصَفُ وَ الْعَيْنُ الْغَزِيرَةُ وَ الرَّوْضَةُ الْمَطِيرَةُ وَ الزَّهْرُ الْأَرِيجُ وَ الْبَدْرُ الْبَهِيجُ‏ وَ النَّيِّرُ اللَّائِحُ وَ الطِّيبُ الْفَائِحُ وَ الْعَمَلُ الصَّالِحُ وَ الْمَتْجَرُ الرَّابِحُ وَ الْمَنْهَجُ الْوَاضِحُ وَ الطِّيبُ الرَّفِيقُ‏ وَ الْأَبُ الشَّفِيقُ

And the nobility which cannot be described, and the abundant spring, and the garden rained upon, and the fragrant flower, and the beautiful moon, and the luminous regulations, and the aromatic scent, and the righteous deed, and the profitable store, and the clear manifesto, and the delicate perfume, and the compassionate father.

مَفْزَعُ الْعِبَادِ فِي الدَّوَاهِي‏ وَ الْحَاكِمُ وَ الْآمِرُ وَ النَّاهِي مُهَيْمِنُ‏ اللَّهِ عَلَى الْخَلَائِقِ وَ أَمِينُهُ عَلَى الْحَقَائِقِ حُجَّةُ اللَّهِ عَلَى عِبَادِهِ وَ مَحَجَّتُهُ فِي أَرْضِهِ وَ بِلَادِهِ مُطَهَّرٌ مِنَ الذُّنُوبِ مُبَرَّأٌ مِنَ الْعُيُوبِ مُطَّلِعٌ عَلَى الْغُيُوبِ

He^-asws is a shelter of the servants during the difficulties, and the judge, and the instructor and the forbidden, a custodian of Allah^-azwj upon the creatures and His^-azwj trustee upon the creatures, a Divine Authority of Allah^-azwj upon His^-azwj servants, and praised in His^-azwj earth and His^-azwj country, Purified from the sins, freed from the faults, notified upon the hidden matters.

ظَاهِرُهُ أَمْرٌ لَا يُمْلَكُ وَ بَاطِنُهُ غَيْبٌ لَا يُدْرَكُ وَاحِدُ دَهْرِهِ وَ خَلِيفَةُ اللَّهِ فِي نَهْيِهِ وَ أَمْرِهِ لَا يُوجَدُ لَهُ مَثِيلٌ وَ لَا يَقُومُ لَهُ بَدِيلٌ فَمَنْ ذَا يَنَالُ مَعْرِفَتَنَا أَوْ يَعْرِفُ دَرَجَتَنَا أَوْ يَشْهَدُ كَرَامَتَنَا أَوْ يُدْرِكُ مَنْزِلَتَنَا

His^-asws apparent is an uncontrollable matter, and his^-asws esoteric is a hidden matter one of his^-asws time cannot be realised, and he^-asws is a Caliph of Allah^-azwj regarding His^-azwj Forbiddance, and his^-asws order, no example can be found for it nor can it be established for him^-asws with evidence. So, who is that who can attain our^-asws recognition or recognise our^-asws rank, or witness our^-asws prestige, or realise our^-asws status?

حَارَتِ الْأَلْبَابُ وَ الْعُقُولُ وَ تَاهَتِ الْأَفْهَامُ‏ فِيمَا أَقُولُ تَصَاغَرَتِ الْعُظَمَاءُ وَ تَقَاصَرَتِ الْعُلَمَاءُ وَ كَلَّتِ الشُّعَرَاءُ وَ خَرِسَتِ الْبُلَغَاءُ وَ لَكِنَتِ الْخُطَبَاءُ وَ عَجَزَتِ الْفُصَحَاءُ وَ تَوَاضَعَتِ الْأَرْضُ وَ السَّمَاءُ عَنْ وَصْفِ شَأْنِ الْأَوْلِيَاءِ

The understandings and the intellects are confused, and the understandings are lost in what I^-asws am saying. The great ones are belittled, and the scholars fall short, and the poets are frustrated, and the eloquent are muted, and the preachers are contradictory, and the linguists are frustrated, and the earth and the sky are humbled from describing the glory of the Guardians^-asws.

وَ هَلْ يُعْرَفُ أَوْ يُوصَفُ أَوْ يُعْلَمُ أَوْ يُفْهَمُ أَوْ يُدْرَكُ أَوْ يُمْلَكُ مَنْ هُوَ شُعَاعُ جَلَالِ الْكِبْرِيَاءِ وَ شَرَفُ الْأَرْضِ وَ السَّمَاءِ جَلَّ مَقَامُ آلِ مُحَمَّدٍ ص عَنْ وَصْفِ الْوَاصِفِينَ وَ نَعْتِ النَّاعِتِينَ وَ أَنْ يُقَاسَ بِهِمْ أَحَدٌ مِنَ الْعَالَمِينَ كَيْفَ

And can he^-asws be recognised, or described, or known, or understood, nor realised, or controlled, one^-asws who is a ray of the Majesty of the Greatness, and nobility of the earth and the sky. More majestic is the position of Progeny^-asws of Muhammad^-saww from the description of the describers, and attribution of the attributers.

وَ هُمُ الْكَلِمَةُ الْعَلْيَاءُ وَ التَّسْمِيَةُ الْبَيْضَاءُ وَ الْوَحْدَانِيَّةُ الْكُبْرَى الَّتِي أَعْرَضَ عَنْهَا مَنْ أَدْبَرَ وَ تَوَلَّى‏ وَ حِجَابُ اللَّهِ الْأَعْظَمُ الْأَعْلَى فَأَيْنَ الِاخْتِيَارُ مِنْ هَذَا وَ أَيْنَ الْعُقُولُ مِنْ هَذَا وَ مَنْ‏ ذَا عَرَفَ أَوْ وَصَفَ مَنْ وَصَفْتُ‏

And if anyone from the world is compared with them^-asws, how (can this be so), and they^-asws are supreme word, and the white names, and the great oneness which are turned away from by the ones who turned and fled [70:17], and the Magnificent, the Exalted Veil of Allah^-azwj. So, where is the choosing from this? And where are the intellects from this? And who is who can recognise, or describe one^-asws whom I^-asws have described?

ظَنُّوا أَنَّ ذَلِكَ فِي غَيْرِ آلِ مُحَمَّدٍ كَذَبُوا وَ زَلَّتْ أَقْدَامُهُمْ اتَّخَذُوا الْعِجْلَ رَبّاً وَ الشَّيَاطِينَ حِزْباً كُلُّ ذَلِكَ بِغْضَةً لِبَيْتِ الصَّفْوَةِ وَ دَارِ الْعِصْمَةِ وَ حَسَداً لِمَعْدِنِ الرِّسَالَةِ وَ الْحِكْمَةِ وَ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ‏ فَتَبّاً لَهُمْ وَ سُحْقاً

They thought that (Imamate) is in other than Progeny^-asws of Muhammad^-saww. They lied and their feet slipped, and they took the calf as a lord, and the Satan^-la as a party. All that is in hatred for the house of elites, and house of the Infallible(s), and envy of the mines of the Message and the Wisdom, And when the Satan adorned their deeds for them [8:48], there was destruction for them and remoteness.

كَيْفَ اخْتَارُوا إِمَاماً جَاهِلًا عَابِداً لِلْأَصْنَامِ جَبَاناً يَوْمَ الزِّحَامِ وَ الْإِمَامُ يَجِبُ أَنْ يَكُونَ عَالِماً لَا يَجْهَلُ وَ شُجَاعاً لَا يَنْكُلُ لَا يَعْلُو عَلَيْهِ حَسَبٌ وَ لَا يُدَانِيهِ نَسَبٌ فَهُوَ فِي الذِّرْوَةِ مِنْ قُرَيْشٍ وَ الشَّرَفِ مِنْ هَاشِمٍ وَ الْبَقِيَّةِ مِنْ إِبْرَاهِيمَ وَ النَّهْجِ‏ مِنَ النَّبْعِ الْكَرِيمِ وَ النَّفْسِ مِنَ الرَّسُولِ وَ الرِّضَى مِنَ اللَّهِ وَ الْقَوْلِ عَنِ اللَّهِ

How can they (people) choose an imam, an ignoramus, an idol worshipper, a coward on the day of crowding, and the Imam^-asws is such that it is Obligatory that he^-asws happens to be knowledge not ignorant, and brave not an abstainer (from battling), neither is an affiliation higher upon him^-asws nor can any lineage condemn him^-asws. So, he^-asws is among the peaks of Quraysh, and the nobility from Hashim^-asws, and the remaining ones from Ibrahim^-as and the peak from the honourable springs, and the self from the Rasool^-saww, and the Pleased from Allah^-azwj, and the Word from Allah^-azwj.

فَهُوَ شَرَفُ الْأَشْرَافِ وَ الْفَرْعُ مِنْ عَبْدِ مَنَافٍ عَالِمٌ بِالسِّيَاسَةِ قَائِمٌ بِالرِّئَاسَةِ مُفْتَرَضُ الطَّاعَةِ إِلَى يَوْمِ السَّاعَةِ أَوْدَعَ اللَّهُ قَلْبَهُ سِرَّهُ وَ أَطْلَقَ بِهِ لِسَانَهُ فَهُوَ مَعْصُومٌ مُوَفَّقٌ لَيْسَ بِجَبَانٍ وَ لَا جَاهِلٍ

He^-asws is the noblest of the nobles, and the branch from Abd Manaf^-as, a knower of the politics, one standing with the government of Obligatory obedience up to the Day of the House. Allah^-azwj Deposits His^-azwj Secrets in his^-asws heart and Notifies his^-asws tongue with it. He^-asws is infallible, harmonised, not being a coward, nor ignorant.

فَتَرَكُوهُ يَا طَارِقُ‏ وَ اتَّبَعُوا أَهْواءَهُمْ‏ وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ

But they (people) left him^-asws, O Tariq, they are following their own whims. And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50].

‏ وَ الْإِمَامُ يَا طَارِقُ بَشَرٌ مَلَكِيٌّ وَ جَسَدٌ سَمَاوِيٌّ وَ أَمْرٌ إِلَهِيٌّ وَ رُوحٌ قُدْسِيٌّ وَ مَقَامٌ عَلِيٌّ وَ نُورٌ جَلِيٌّ وَ سِرٌّ خَفِيٌّ

And the Imam^-asws, O Tariq, is a royal human, and of heavenly body, and a Divine Command, and a Holy soul, and of lofty position, and a majestic Noor, and a hidden secret.

فَهُوَ مَلَكُ الذَّاتِ إِلَهِيُّ الصِّفَاتِ زَائِدُ الْحَسَنَاتِ عَالِمٌ بِالْمُغَيَّبَاتِ خَصّاً مِنْ رَبِّ الْعَالَمِينَ وَ نَصّاً مِنَ الصَّادِقِ الْأَمِينِ‏ وَ هَذَا كُلُّهُ لِآلِ مُحَمَّدٍ لَا يُشَارِكُهُمْ فِيهِ مُشَارِكٌ لِأَنَّهُمْ مَعْدِنُ التَّنْزِيلِ وَ مَعْنَى التَّأْوِيلِ وَ خَاصَّةُ الرَّبِّ الْجَلِيلِ وَ مَهْبِطُ الْأَمِينِ جَبْرَئِيلَ صَفْوَةُ اللَّهِ وَ سِرُّهُ وَ كَلِمَتُهُ

He^-asws is a king of the Divine Self, of additional beautiful attributes, a knower with the hidden matters specialised from Lord^-azwj of the worlds, and Nominated from the truthful, the trustworthy (Rasool^-saww), and all this is for Progeny^-asws of Muhammad^-saww. No participant participates in it, because they^-asws are the mines of Revelation, and meaning of the interpretation, and special ones of the Majestic Lord^-azwj, and landing place of the trustworthy Jibraeel^-as, elites of Allah^-azwj and His^-asws Word.

شَجَرَةُ النُّبُوَّةِ وَ مَعْدِنُ الصَّفْوَةِ عَيْنُ الْمَقَالَةِ وَ مُنْتَهَى الدَّلَالَةِ وَ مُحْكَمُ الرِّسَالَةِ وَ نُورُ الْجَلَالَةِ جَنْبُ اللَّهِ وَ وَدِيعَتُهُ وَ مَوْضِعُ كَلِمَةِ اللَّهِ وَ مِفْتَاحُ حِكْمَتِهِ وَ مَصَابِيحُ رَحْمَةِ اللَّهِ وَ يَنَابِيعُ نِعْمَتِهِ السَّبِيلُ إِلَى اللَّهِ وَ السَّلْسَبِيلُ وَ الْقِسْطَاسُ الْمُسْتَقِيمُ وَ الْمِنْهَاجُ الْقَوِيمُ وَ الذِّكْرُ الْحَكِيمُ وَ الْوَجْهُ الْكَرِيمُ وَ النُّورُ الْقَدِيمُ

(They^-asws) are the tree of the Prophet-hood, and the mine of elites, the spring of words, and the peak of evidence, and the decisive Message, and Noor of the Majesty, Side of Allah^-azwj and His^-azwj Depository, and a place of Words of Allah^-azwj, and the keys of wisdom, and lantern of Mercy of Allah^-azwj and springs of His^-azwj Bounties, the Way to Allah^-azwj, and the Salsabeel, and the fairness of the straightness, and the upright manifesto, and the Zikr of the Wise, and the honourable Face, and the ancient Noor.

أَهْلُ التَّشْرِيفِ وَ التَّقْوِيمِ وَ التَّقْدِيمِ وَ التَّعْظِيمِ وَ التَّفْضِيلِ خُلَفَاءُ النَّبِيِّ الْكَرِيمِ وَ أَبْنَاءُ الرَّءُوفِ الرَّحِيمِ‏ وَ أُمَنَاءُ الْعَلِيِّ الْعَظِيمِ‏ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏ السَّنَامُ الْأَعْظَمُ وَ الطَّرِيقُ الْأَقْوَمُ

(They^-asws are) the people of nobility, and the uprightness, and the advancement, and the reverence, and the superiority, caliphs of the honourable Prophet^-saww, and sons of the Kind, the Merciful, and trustees of the Exalted, the Magnificent, Offspring, one being from the other; and Allah is Hearing, Knowing [3:34], the magnificent peak, and the straightest path.

مَنْ عَرَفَهُمْ وَ أَخَذَ عَنْهُمْ فَهُوَ مِنْهُمْ وَ إِلَيْهِ الْإِشَارَةُ بِقَوْلِهِ‏ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي‏ خَلَقَهُمُ اللَّهُ مِنْ نُورِ عَظَمَتِهِ وَ وَلَّاهُمْ أَمْرَ مَمْلَكَتِهِ فَهُمْ سِرُّ اللَّهِ الْمَخْزُونُ وَ أَوْلِيَاؤُهُ الْمُقَرَّبُونَ وَ أَمْرُهُ بَيْنَ الْكَافِ وَ النُّونِ‏ إِلَى اللَّهِ يَدْعُونَ

One who recognizes them^-asws and takes from them^-asws, so he would be from them^-asws, and to it is the indication with His^-azwj Words: So, the one who follows me, then he is from me, [14:36]. Allah^-azwj) Created them^-asws from the Noor of His^-azwj Magnificence and Made them in charge of the affairs of His^-azwj Kingdom. Thus, they^-asws are treasured Secrets of Allah^-azwj and His^-azwj Guardians^-asws, the ones of Proximity, and His^-azwj Command between the (letter) ‘Kaaf’ and the (letter) ‘Noon’ (Kun = Be).

وَ عَنْهُ يَقُولُونَ وَ بِأَمْرِهِ يَعْمَلُونَ‏ عِلْمُ الْأَنْبِيَاءِ فِي عِلْمِهِمْ وَ سِرُّ الْأَوْصِيَاءِ فِي سِرِّهِمْ وَ عِزُّ الْأَوْلِيَاءِ فِي عِزِّهِمْ كَالْقَطْرَةِ فِي الْبَحْرِ وَ الذَّرَّةِ فِي الْقَفْرِ وَ السَّمَاوَاتُ وَ الْأَرْضُ عِنْدَ الْإِمَامِ كَيَدِهِ مِنْ رَاحَتِهِ

And they^-asws are speaking on His^-azwj behalf, and they are only acting by His Command [21:27]. The knowledge of the Prophets^-as is in their^-asws know, and secrets of the successors^-as are among their^-asws secrets, and honour of the Guardians in among their^-asws honour, like the drop is in the ocean, and the particle in the wilderness, and the skies and the earth in the presence of the Imam^-asws are like his^-asws hand from his^-asws palm.

يَعْرِفُ ظَاهِرَهَا مِنْ بَاطِنِهَا وَ يَعْلَمُ بَرَّهَا مِنْ فَاجِرِهَا وَ رَطْبَهَا وَ يَابِسَهَا لِأَنَّ اللَّهَ عَلَّمَ نَبِيَّهُ عِلْمَ مَا كَانَ وَ مَا يَكُونُ وَ وَرِثَ ذَلِكَ السِّرَّ الْمَصُونَ الْأَوْصِيَاءُ الْمُنْتَجَبُونَ وَ مَنْ أَنْكَرَتْ ذَلِكَ فَهُوَ شَقِيٌّ مَلْعُونٌ يَلْعَنُهُ اللَّهُ وَ يَلْعَنُهُ اللَّاعِنُونَ

He^-asws recognises its apparent from its hidden, and knows its righteous from its immoral, and its wet from its dry, because Allah^-azwj Taught His^-azwj Prophet^-saww knowledge of had happened and what is to happen, and the successors^-asws, the Selected ones^-asws inherited that preserved secret, and one who denies that, so he is wretched, accursed. Allah^-azwj Curses him, and the cursing ones cures him.

وَ كَيْفَ يَفْرِضُ اللَّهُ عَلَى عِبَادِهِ طَاعَةَ مَنْ يُحْجَبُ عَنْهُ مَلَكُوتُ السَّمَاوَاتِ وَ الْأَرْضِ وَ إِنَّ الْكَلِمَةَ مِنْ آلِ مُحَمَّدٍ تَنْصَرِفُ إِلَى سَبْعِينَ وَجْهاً وَ كُلُّ مَا فِي الذِّكْرِ الْحَكِيمِ وَ الْكِتَابِ الْكَرِيمِ وَ الْكَلَامِ الْقَدِيمِ مِنْ آيَةٍ تُذْكَرُ فِيهَا الْعَيْنُ وَ الْوَجْهُ وَ الْيَدُ وَ الْجَنْبُ فَالْمُرَادُ مِنْهَا الْوَلِيُ‏ لِأَنَّهُ جَنْبُ اللَّهِ وَ وَجْهُ اللَّهِ يَعْنِي حَقَّ اللَّهِ وَ عِلْمَ اللَّهِ

And how can Allah^-azwj Obligate upon His^-azwj servants, the obedience of one from whom the kingdoms of the skies and the earth are hidden from? And if the words from Progeny^-asws of Muhammad^-saww were to be scattered to seventy directions, and all what is in the Zikr of the Wise, and the Honourable Book, and the ancient speech from a Verse mentioning in it the Eye, and the Face, and the Hand, and the Side, so the intended from it is the Guardian^-asws, because he^-asws is the Side of Allah^-azwj, and Face of Allah^-azwj meaning Right of Allah^-azwj and Knowledge of Allah^-azwj.

وَ عَيْنَ اللَّهِ وَ يَدَ اللَّهِ فَهُمُ الْجَنْبُ الْعَلِيُّ وَ الْوَجْهُ الرَّضِيُّ وَ الْمَنْهَلُ الرَّوِيُّ وَ الصِّرَاطُ السَّوِيُّ وَ الْوَسِيلَةُ إِلَى اللَّهِ وَ الْوُصْلَةُ إِلَى عَفْوِهِ وَ رِضَاهُ سِرُّ الْوَاحِدِ وَ الْأَحَدِ

And the Eye of Allah^-azwj and Hand of Allah^-azwj, so they are the Side of the Exalted and the Face of the Pleasure, and the saturating fountain, and the even path, and the means to Allah^-azwj, and the means to His^-azwj Pardon and His^-azwj Pleasure, secret of the One, the First.

فَلَا يُقَاسُ بِهِمْ مِنَ الْخَلْقِ أَحَدٌ فَهُمْ خَاصَّةُ اللَّهِ وَ خَالِصَتُهُ وَ سِرُّ الدَّيَّانِ وَ كَلِمَتُهُ وَ بَابُ الْإِيمَانِ وَ كَعْبَتُهُ وَ حُجَّةُ اللَّهِ وَ مَحَجَّتُهُ وَ أَعْلَامُ الْهُدَى وَ رَايَتُهُ وَ فَضْلُ اللَّهِ وَ رَحْمَتُهُ وَ عَيْنُ الْيَقِينِ وَ حَقِيقَتُهُ وَ صِرَاطُ الْحَقِّ وَ عِصْمَتُهُ وَ مَبْدَأُ الْوُجُودِ وَ غَايَتُهُ وَ قُدْرَةُ الرَّبِّ وَ مَشِيَّتُهُ وَ أُمُّ الْكِتَابِ وَ خَاتِمَتُهُ

So, no one from the creatures can be compared with them^-asws, for they^-asws are the special ones of Allah^-azwj and His^-azwj Sincere ones, and secret of the Judge and His^-azwj Word, and the door of Eman, and His^-azwj Kabah, and Divine Authorities of Allah^-azwj, and the flags of guidance, and His^-azwj flag, and Grace of Allah^-azwj, and His^-azwj Mercy, and the eye of certainty, and His^-azwj reality, and the Path of truth, and His^-azwj Protection, and beginning of the existence and its peak, and Power of the Lord^-azwj and His^-azwj Desire, and Mother of the Book and its Seal;

وَ فَصْلُ الْخِطَابِ وَ دَلَالَتُهُ وَ خَزَنَةُ الْوَحْيِ وَ حَفَظَتُهُ وَ آيَةُ الذِّكْرِ وَ تَرَاجِمَتُهُ وَ مَعْدِنُ التَّنْزِيلِ وَ نِهَايَتُهُ فَهُمُ الْكَوَاكِبُ الْعُلْوِيَّةُ وَ الْأَنْوَارُ الْعَلَوِيَّةُ الْمُشْرِقَةُ مِنْ شَمْسِ الْعِصْمَةِ الْفَاطِمِيَّةِ فِي سَمَاءِ الْعَظَمَةِ الْمُحَمَّدِيَّةِ وَ الْأَغْصَانُ النَّبَوِيَّةُ النَّابِتَةُ فِي دَوْحَةِ الْأَحْمَدِيَّةِ وَ الْأَسْرَارُ الْإِلَهِيَّةُ الْمُودَعَةُ فِي الْهَيَاكِلِ الْبَشَرِيَّةِ وَ الذُّرِّيَّةُ الزَّكِيَّةُ وَ الْعِتْرَةُ الْهَاشِمِيَّةُ الْهَادِيَةُ الْمَهْدِيَّةُ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

And the decisive address, and His^-azwj evidence, and treasure of the Revelation, and its preservation, and the Verse of Zikr, and its translation, and the mine of Revelation, and its termination. They^-asws are the top stars, and the top Noors, shining from the sun of (Syeda) Fatima^-asws’s infallibility in the sky, the magnificence of Muhammad^-saww, and the branches of the Prophet-hood growing in the lofty tree, the praise-worthy, and secrets of Divinity, deposited in the structures of the mortals, and his^-asws pure offspring and the Hashemite family, the guides, the guided, they are the best of the Created beings [98:7].

فَهُمُ الْأَئِمَّةُ الطَّاهِرُونَ وَ الْعِتْرَةُ الْمَعْصُومُونَ وَ الذُّرِّيَّةُ الْأَكْرَمُونَ وَ الْخُلَفَاءُ الرَّاشِدُونَ وَ الْكُبَرَاءُ الصِّدِّيقُونَ وَ الْأَوْصِيَاءُ الْمُنْتَجَبُونَ وَ الْأَسْبَاطُ الْمَرْضِيُّونَ وَ الْهُدَاةُ الْمَهْدِيُّونَ وَ الْغُرُّ الْمَيَامِينُ مِنْ آلِ طه وَ يَاسِينَ وَ حُجَجُ اللَّهِ عَلَى الْأَوَّلِينَ وَ الْآخِرِينَ

So, they^-asws are the Imams^-asws, the pure, and the family are the infallibles, and the offspring are the honourable, and the rightly guided caliphs, and the great ones, the truthful, and the selected successors^-asws, and the tribe Pleased with, and the Guided guides, and the resplendent from the family of Ta Ha (Muhammad^-saww), and Yaseen (Muhammad^-saww), and Divine Authorities of Allah^-azwj upon the formers ones and the latter ones.

اسْمُهُمْ مَكْتُوبٌ عَلَى الْأَحْجَارِ وَ عَلَى أَوْرَاقِ الْأَشْجَارِ وَ عَلَى أَجْنِحَةِ الْأَطْيَارِ وَ عَلَى أَبْوَابِ الْجَنَّةِ وَ النَّارِ وَ عَلَى الْعَرْشِ وَ الْأَفْلَاكِ وَ عَلَى أَجْنِحَةِ الْأَمْلَاكِ وَ عَلَى حُجُبِ الْجَلَالِ وَ سُرَادِقَاتِ الْعِزِّ وَ الْجَمَالِ

Their^-asws names are Inscribed upon the trees, and upon the leaves of the trees, and upon the wings of the birds, and upon the doors of the Paradise, and the Fire, and upon the Throne, and the skies, and upon the wings of the Angels, and upon the Veils of Majesty, and the pavilions of honour, and the Beauty.

وَ بِاسْمِهِمْ تُسَبِّحُ الْأَطْيَارُ وَ تَسْتَغْفِرُ لِشِيعَتِهِمُ الْحِيتَانُ فِي لُجَجِ الْبِحَارِ وَ إِنَّ اللَّهَ لَمْ يَخْلُقْ أَحَداً إِلَّا وَ أَخَذَ عَلَيْهِ الْإِقْرَارَ بِالْوَحْدَانِيَّةِ وَ الْوَلَايَةِ لِلْذُّرِّيَّةِ الزَّكِيَّةِ وَ الْبَرَاءَةِ مِنْ أَعْدَائِهِمْ وَ إِنَّ الْعَرْشَ لَمْ يَسْتَقِرَّ حَتَّى كُتِبَ عَلَيْهِ بِالنُّورِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ.

And the birds glorify with their^-asws names and the fish in the depths of the oceans seek Forgiveness for their^-asws Shias, and that Allah^-azwj did not Create anyone except and He^-azwj Took the acknowledgment upon him with the Lordship^-azwj, and the Wilayah for the pure offspring, and the disavowing from their^-asws enemies, and the earth did not calm down until it was written upon it with the Light: “There is no god except Allah^-azwj, Muhammad^-saww is Rasool^-saww of Allah^-azwj, Ali^-asws is Guardian^-asws of Allah^-azwj’’.^[54]

Hadith 7

كِتَابُ مُقْتَضَبِ الْأَثَرِ، لِأَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ عَنْ سَهْلِ بْنِ مُحَمَّدٍ الطَّرَطُوسِيِّ الْقَاضِي قَالَ قَدِمَ عَلَيْنَا مِنَ الشَّامِ سَنَةَ أَرْبَعِينَ وَ ثَلَاثِمِائَةٍ عَنْ زَيْدِ بْنِ مُحَمَّدٍ الرُّهَاوِيِّ عَنْ عَمَّارِ بْنِ مَطَرٍ عَنْ أَبِي عُوَانَةَ عَنْ خَالِدِ بْنِ عَلْقَمَةَ عَنْ عَبِيدَةَ بْنِ عَمْرٍو السَّلْمَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ خَبَّابِ بْنِ الْأَرَتِّ عَنْ سَلْمَانَ الْفَارِسِيِّ وَ الْبَرَاءِ بْنِ عَازِبٍ قَالا قَالَتْ أُمُّ سُلَيْمٍ قَالَ وَ مِنْ طَرِيقِ أَصْحَابِنَا حَدَّثَنِي عَلِيُّ بْنُ حَبَشِيِّ بْنِ قُونِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْفَزَارِيِّ عَنِ الْحُسَيْنِ الْمِنْقَرِيِّ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ زِرِّ بْنِ حُبَيْشٍ‏ عَنْ عَبْدِ اللَّهِ بْنِ خَبَّابٍ‏ عَنْ سَلْمَانَ وَ الْبَرَاءِ قَالا قَالَتْ أُمُّ سُلَيْمٍ‏

(The book) ‘Muqtazab Al Asar’ of Ahmad Bin Muhammad Bin Ayyash, from Sahl Bin Muhammad Al Taratusy the judge who said, ‘There arrived to us from Syria in the year three hundred and forty, from Zayd Bin Muhammad Al Ruwahy, from Ammar Bin Matar, from Abu Awana, from Khalid Bin Alqama, from Ubeyda Bin Amro Al Salmany, from Abdullah Bin Khabbab Bin Al Art, from Salman Al Farsi^-ra, and Al Bara’a Bin Aazib who both said, ‘Umm Suleymn said’, and from the way of our companions, it was narrated to me by Ali Bin Habashy Bin Qowny, from Ja’far Bin Muhammad Al Fazary, from Al Husayn Al Minwary, from Al Hassan Bin Mahboub, from Al Sumaly, from Zirr Bin Hubeysh, from Abdullah Bin Khabab, from Salman^-ra and Al Bara’a who both said, ‘Umm Suleym said,

كُنْتُ امْرَأَةً قَدْ قَرَأْتُ التَّوْرَاةَ وَ الْإِنْجِيلَ فَعَرَفْتُ أَوْصِيَاءَ الْأَنْبِيَاءِ وَ أَحْبَبْتُ أَنْ أَعْلَمَ‏ وَصِيَّ مُحَمَّدٍ ص‏ فَلَمَّا قَدِمَتْ رُكَّابُنَا الْمَدِينَةَ أَتَيْتُ رَسُولَ اللَّهِ ص وَ خَلَّفْتُ الرُّكَّابَ مَعَ الْحَيِّ

‘I was a woman who had read the Torah and the Evangel, and I recognised the successors^-as of the Prophets^-as, and I loved to know the successor^-asws of Muhammad^-saww. When I arrived riding at Al-Medina, I came to Rasool-Allah^-saww, and left behind the riding animal with Al-Hayy.

فَقُلْتُ يَا رَسُولَ اللَّهِ مَا مِنْ نَبِيٍّ إِلَّا وَ كَانَ لَهُ خَلِيفَتَانِ خَلِيفَةٌ يَمُوتُ قَبْلَهُ وَ خَلِيفَةٌ يَبْقَى بَعْدَهُ وَ كَانَ خَلِيفَةُ مُوسَى فِي حَيَاتِهِ هَارُونَ ع فَقُبِضَ قَبْلَ مُوسَى ثُمَّ كَانَ وَصِيُّهُ بَعْدَ مَوْتِهِ يُوشَعَ بْنَ نُونٍ

I said, ‘O Rasool-Allah^-saww! There is none from a Prophet^-saww except and there are two caliphs for him^-saww – a caliph who dies before him^-asws and a caliph who dies after him^-as; and the caliph during the life-time of Musa^-as was Haroun^-as, and he^-as passed away before Musa^-as. Then his^-as successor^-as after his^-as passing away was Yoshua^-as Bin Noon^-as.

وَ كَانَ وَصِيُّ عِيسَى ع فِي حَيَاتِهِ كَالِبَ بْنَ يُوفَنَّا فَتُوُفِّيَ كَالِبُ فِي حَيَاةِ عِيسَى وَ وَصِيُّهُ بَعْدَ وَفَاتِهِ شَمْعُونُ بْنُ حَمُّونَ الصَّفَا ابْنُ عَمَّةِ مَرْيَمَ وَ قَدْ نَظَرْتُ فِي الْكُتُبِ الْأُولَى فَمَا وَجَدْتُ لَكَ إِلَّا وَصِيّاً وَاحِداً فِي حَيَاتِكَ وَ بَعْدَ وَفَاتِكَ فَبَيِّنْ لِي بِنَفْسِي أَنْتَ يَا رَسُولَ اللَّهِ مَنْ وَصِيُّكَ

And the successor^-as of Isa^-as during his^-as lifetime was Kalib bin Youhanna^-as, and Kalib passed away during the lifetime of Isa^-as, and his^-as successor^-as after his^-as expire was Shamoun Bin Hamoun Al-Saffa^-as, a son^-as of the paternal aunt of Maryam^-as, and I have looked into the former Books, but did not find for you^-asws except one successor^-asws during your^-saww lifetime and after your^-saww expiry. So, explain to me yourself^-saww, O Rasool-Allah^-saww, who is your^-saww successor^-asws?’

فَقَالَ رَسُولُ اللَّهِ ص إِنَّ لِي وَصِيّاً وَاحِداً فِي حَيَاتِي وَ بَعْدَ وَفَاتِي قُلْتُ لَهُ مَنْ هُوَ فَقَالَ ايتِينِي بِحَصَاةٍ فَرَفَعْتُ إِلَيْهِ حَصَاةً مِنَ الْأَرْضِ فَوَضَعَهَا بَيْنَ كَفَّيْهِ ثُمَّ فَرَكَهَا بِيَدِهِ كَسَحِيقِ الدَّقِيقِ ثُمَّ عَجَنَهَا فَجَعَلَهَا يَاقُوتَةً حَمْرَاءَ خَتَمَهَا بِخَاتَمِهِ فَبَدَا النَّقْشُ فِيهَا لِلنَّاظِرِينَ

Rasool-Allah^-saww said: ‘There is one successor^-asws for me^-saww during my^-saww lifetime and after my^-saww expiry’. I said to him^-saww, ‘Who is he?’ He^-saww said: ‘Bring me^-saww a pebble’. So, I raised a pebble to him^-saww from the ground and he^-saww placed it between his^-saww palms, then rubbed it by his^-saww hand like flour powder. Then he^-saww kneaded it and made it to be a red ruby, stamped it with his^-saww ring, and the engraving appeared in it for the onlookers (to see).

ثُمَّ أَعْطَانِيهَا وَ قَالَ يَا أُمَّ سُلَيْمٍ مَنِ اسْتَطَاعَ مِثْلَ هَذَا فَهُوَ وَصِيِّي

Then he^-saww gave it to me and said: ‘O Umm Suleym! One who has the ability like this, so he is my^-saww successor^-asws’.

قَالَتْ ثُمَّ قَالَ لِي يَا أُمَّ سُلَيْمٍ وَصِيِّي مَنْ يَسْتَغْنِي بِنَفْسِهِ فِي جَمِيعِ حَالاتِهِ كَمَا أَنَا مُسْتَغْنٍ فَنَظَرْتُ إِلَى رَسُولِ اللَّهِ ص وَ قَدْ ضَرَبَ بِيَدِهِ الْيُمْنَى إِلَى السَّقْفِ وَ بِيَدِهِ الْيُسْرَى إِلَى الْأَرْضِ قَائِماً لَا يَنْحَنِي فِي حَالَةٍ وَاحِدَةٍ إِلَى الْأَرْضِ وَ لَا يَرْفَعُ نَفْسَهُ بِطَرَفِ قَدَمَيْهِ قَالَتْ

She said, ‘Then he^-saww said to me: ‘O Umm Suleym! My^-saww successor^-asws is one is needless by himself^-asws in the entirety of his^-asws situations, just as I^-saww am needless’. So, I looked at Rasool-Allah^-saww, and he^-saww had struck his^-saww right hand to the roof and his^-saww left hand to the ground, standing, neither bending in one state to the ground, nor raising himself^-saww by a side of his^-saww foot.

فَخَرَجْتُ فَرَأَيْتُ سَلْمَانَ يَكْنُفُ‏ عَلِيّاً وَ يَلُوذُ بِعَقْوَتِهِ دُونَ مَنْ سِوَاهُ مِنْ أُسْرَةِ مُحَمَّدٍ وَ صَحَابَتِهِ عَلَى حَدَاثَةٍ مِنْ سِنِّهِ فَقُلْتُ فِي نَفْسِي هَذَا سَلْمَانُ صَاحِبُ الْكُتُبِ الْأُولَى قَبْلِي صَاحِبُ الْأَوْصِيَاءِ وَ عِنْدَهُ مِنَ الْعِلْمِ مَا لَمْ يَبْلُغْنِي فَيُوشِكُ أَنْ يَكُونَ صَاحِبِي

I went out and saw Salman^-ra protecting Ali^-asws and turning with his^-ra cleverness besides the others from the family of Muhammad^-saww and his^-saww companions, upon the young-ness of his^-asws age. I said within myself, ‘This Salman^-ra is a master of the former Books before me, a companion of the successors^-as, and with him^-asws is knowledge not reaching me, so no doubt he^-asws is my Master^-asws’.

فَأَتَيْتُ عَلِيّاً ع فَقُلْتُ أَنْتَ وَصِيُّ مُحَمَّدٍ ص قَالَ نَعَمْ مَا تُرِيدِينَ قُلْتُ وَ مَا عَلَامَةُ ذَلِكَ فَقَالَ ايتِينِي بِحَصَاةٍ

So I went to Ali^-asws and said: ‘Are you^-asws successor^-asws of Muhammad^-saww?’ He^-asws said: ‘Yes, what do you want’. I said, ‘What is the sign of that?’ He^-asws said: ‘Give me a pebble’.

قَالَتْ فَرَفَعْتُ إِلَيْهِ حَصَاةً مِنَ الْأَرْضِ فَوَضَعَهَا بَيْنَ كَفَّيْهِ ثُمَّ فَرَكَهَا بِيَدِهِ فَجَعَلَهَا كَسَحِيقِ الدَّقِيقِ ثُمَّ عَجَنَهَا فَجَعَلَهَا يَاقُوتَةً حَمْرَاءَ ثُمَّ خَتَمَهَا فَبَدَا النَّقْشُ فِيهَا لِلنَّاظِرِينَ ثُمَّ مَشَى نَحْوَ بَيْتِهِ فَاتَّبَعْتُهُ لِأَسْأَلَهُ عَنِ الَّذِي صَنَعَ رَسُولُ اللَّهِ ص

She said, ‘So I raised a pebble to him^-asws from the ground and he^-asws placed it between his^-asws palms, then rubbed it by his^-asws hand and made it to be like the flour powder, then he^-asws kneaded it and made it a red ruby, then stamped it. The engraving appeared in it for the onlookers (to see). Then he^-asws walked towards his^-asws house and I followed him^-asws to ask him^-asws about that which Rasool-Allah^-saww had done.

فَالْتَفَتَ إِلَيَّ فَفَعَلَ مِثْلَ الَّذِي فَعَلَهُ فَقُلْتُ مَنْ وَصِيُّكَ يَا أَبَا الْحَسَنِ فَقَالَ مَنْ يَفْعَلُ مِثْلَ هَذَا

He^-asws turned towards me^-asws and did similar to that which he^-saww had done, so I said, ‘Who is your^-asws successor^-asws, O Abu Al-Hassan^-asws?’ He^-asws said: ‘One who will do similar to this’.

قَالَتْ أُمُّ سُلَيْمٍ فَلَقِيتُ الْحَسَنَ بْنَ عَلِيٍّ ع فَقُلْتُ أَنْتَ وَصِيُّ أَبِيكَ هَذَا وَ أَنَا أَعْجَبُ مِنْ صِغَرِهِ وَ سُؤَالِي إِيَّاهُ مَعَ أَنِّي كُنْتُ عَرَفْتُ صِفَتَهُمُ الِاثْنَيْ عَشَرَ إِمَاماً وَ أَبُوهُمْ سَيِّدُهُمْ وَ أَفْضَلُهُمْ فَوَجَدْتُ ذَلِكَ فِي الْكُتُبِ الْأُولَى

Umm Suleym said, ‘I met Al-Hassan^-asws Bin Ali^-asws and said, ‘Are you^-asws the successor^-asws of this father^-asws of yours^-asws’, and I was astounded from his^-asws being so young and asking him^-asws along with, I used to recognise the twelve Imams^-asws, and their^-asws father^-asws being their^-asws chief and their^-asws most superior, and I had found that in the former Books.

فَقَالَ لِي نَعَمْ أَنَا وَصِيُّ أَبِي فَقُلْتُ وَ مَا عَلَامَةُ ذَلِكَ فَقَالَ ايتِينِي بِحَصَاةٍ

He^-asws said to me: ‘Yes, I^-asws am the successor^-asws of my^-asws father^-asws’. I said, ‘And what is the sign of that?’ He^-asws said: ‘Bring me^-asws a pebble’.

قَالَتْ فَرَفَعْتُ إِلَيْهِ حَصَاةً فَوَضَعَهَا بَيْنَ كَفَّيْهِ ثُمَّ سَحَقَهَا كَسَحِيقِ الدَّقِيقِ ثُمَّ عَجَنَهَا فَجَعَلَهَا يَاقُوتَةً حَمْرَاءَ ثُمَّ خَتَمَهَا فَبَدَا النَّقْشُ فِيهَا ثُمَّ دَفَعَهَا إِلَيَّ فَقُلْتُ لَهُ فَمَنْ وَصِيُّكَ قَالَ مَنْ يَفْعَلُ مِثْلَ هَذَا الَّذِي فَعَلْتُ

She said, ‘So I raised a pebble to him^-asws and he^-asws placed it between his palms, then rubbed it like the flour powder, then kneaded it and made it to be a red ruby, then stamped in it, then handed it over to me. I said to him^-asws, ‘So, who is your^-asws successor^-asws?’ He^-asws said: ‘One who does similar to this which I^-asws have done’.

ثُمَّ مَدَّ يَدَهُ الْيُمْنَى حَتَّى جَازَ سُطُوحَ الْمَدِينَةِ وَ هُوَ قَائِمٌ ثُمَّ طَأْطَأَ يَدَهُ الْيُسْرَى فَضَرَبَ بِهَا الْأَرْضَ مِنْ غَيْرِ أَنْ يَنْحَنِيَ أَوْ يَتَصَعَّدَ فَقُلْتُ فِي نَفْسِي مَنْ يَرَى وَصِيَّهُ

Then he^-asws extended his^-asws right hand until it exceeded the rooftops of Al-Medina, and he^-asws was standing, then he^-asws lowered his^-asws left hand and struck the ground with it from without having bent or ascended. I said within myself, ‘Who can be seen to be his^-asws successor^-asws?’

فَخَرَجْتُ مِنْ عِنْدِهِ فَلَقِيتُ الْحُسَيْنَ ع وَ كُنْتُ عَرَفْتُ نَعْتَهُ مِنَ الْكُتُبِ السَّالِفَةِ بِصِفَتِهِ وَ تِسْعَةً مِنْ وُلْدِهِ أَوْصِيَاءَ بِصِفَاتِهِمْ غَيْرَ أَنِّي أَنْكَرْتُ حِلْيَتَهُ لِصِغَرِ سِنِّهِ

I went out from his^-asws presence and met Al-Husayn^-asws, and I had recognised his^-asws attributes from the ancient Books and nine from his^-asws sons^-asws as successors^-asws by their^-asws description, apart from that I denied his^-asws appearance due to the smallness of his^-asws age.

فَدَنَوْتُ مِنْهُ وَ هُوَ عَلَى كِسْرَةِ رَحَبَةِ الْمَسْجِدِ فَقُلْتُ لَهُ مَنْ أَنْتَ يَا سَيِّدِي قَالَ أَنَا طَلِبَتُكِ‏ يَا أُمَّ سُلَيْمٍ أَنَا وَصِيُّ الْأَوْصِيَاءِ وَ أَنَا أَبُو التِّسْعَةِ الْأَئِمَّةِ الْهَادِيَةِ وَ أَنَا وَصِيُّ أَخِيَ الْحَسَنِ وَ أَخِي وَصِيُّ أَبِي عَلِيٍّ وَ عَلِيٌّ وَصِيُّ جَدِّي رَسُولِ اللَّهِ ص

I went near him^-asws and he^-asws was at the side room of the Masjid. I said to him^-asws, ‘Who are you^-asws, O my Master^-asws!’ He^-asws said: ‘I^-asws am your sought one, O Umm Suleym! I^-asws am a successor^-asws of the successors^-asws, and I^-asws am a father^-asws of nine guiding Imams^-asws, and I^-asws am a successor^-asws of my^-asws brother^-asws Al-Hassan^-asws, and my^-asws brother^-asws is a successor^-asws of my^-asws father^-asws Ali^-asws, and Ali^-asws is a successor^-asws of my^-asws grandfather^-saww Rasool-Allah^-saww’.

فَعَجِبْتُ مِنْ قَوْلِهِ فَقُلْتُ مَا عَلَامَةُ ذَلِكَ فَقَالَ ايتِينِي بِحَصَاةٍ فَرَفَعْتُ إِلَيْهِ حَصَاةً مِنَ الْأَرْضِ

I was astounded from his^-asws words, so I said, ‘What is a sign of that?’ He^-asws said: ‘Bring me^‑asws a pebble’. So, I raised a pebble to him^-asws from the ground.

قَالَتْ أُمُّ سُلَيْمٍ فَلَقَدْ نَظَرْتُ إِلَيْهِ وَ قَدْ وَضَعَهَا بَيْنَ كَفَّيْهِ فَجَعَلَهَا كَهَيْئَةِ السَّحِيقِ مِنَ الدَّقِيقِ ثُمَّ عَجَنَهَا فَجَعَلَهَا يَاقُوتَةً حَمْرَاءَ فَخَتَمَهَا بِخَاتَمِهِ فَثَبَتَ النَّقْشُ فِيهَا ثُمَّ دَفَعَهَا إِلَيَّ وَ قَالَ لِي انْظُرِي فِيهَا يَا أُمَّ سُلَيْمٍ فَهَلْ تَرَيْنَ فِيهَا شَيْئاً

Umm Suleym said, ‘I looked at him^-asws, and he^-asws had placed it between his^-asws palms and rubbed it to be like the flour powder, then kneaded it and made it to be a red ruby, and stamped it with his^-asws ring (insignia), and affirmed the engraving in it, then handed it to me and said to me: ‘Look into it, O Umm Suleym, do you see anything in it?’

قَالَتْ أُمُّ سُلَيْمٍ فَنَظَرْتُ فَإِذَا فِيهَا رَسُولُ اللَّهِ ص وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ تِسْعَةُ أَئِمَّةٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَوْصِيَاءُ مِنْ وُلْدِ الْحُسَيْنِ ع قَدْ تَوَاطَأَتْ أَسْمَاؤُهُمْ إِلَّا اثْنَيْنِ مِنْهُمْ أَحَدُهُمَا جَعْفَرٌ وَ الْآخَرُ مُوسَى وَ هَكَذَا قَرَأْتُ فِي الْإِنْجِيلِ

Umm Suleym said, ‘I looked and in there (I could see) Rasool-Allah^-saww, and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws and nine Imams^-asws, successors^-asws from sons^-asws of Al-Husayn^-asws. Their^-asws names had come consecutively except for two of them^-asws – one of these being ‘Ja’far’ and the other one ‘Musa’, and that is how I had read in the Evangel.

فَعَجِبْتُ وَ قُلْتُ فِي نَفْسِي قَدْ أَعْطَانِيَ اللَّهُ الدَّلَائِلَ وَ لَمْ يُعْطِهَا مَنْ كَانَ قَبْلِي فَقُلْتُ يَا سَيِّدِي أَعِدْ عَلَيَّ عَلَامَةً أُخْرَى قَالَ فَتَبَسَّمَ وَ هُوَ قَاعِدٌ ثُمَّ قَامَ فَمَدَّ يَدَهُ الْيُمْنَى إِلَى السَّمَاءِ فَوَ اللَّهِ لَكَأَنَّهَا عَمُودٌ مِنْ نَارٍ تَخْرِقُ الْهَوَاءَ حَتَّى تَوَارَى عَنْ عَيْنِي وَ هُوَ قَائِمٌ لَا يَعْبَأُ بِذَلِكَ وَ لَا يَتَحَفَّزُ

I was astounded and said within myself, ‘Allah^-azwj has Given me the evidence and He^-azwj had not Given to the ones before me, so I said, ‘O my Master^-asws! Can you give me another sign?’ He^-asws smiled, and he^-asws was seated, then he^-asws stood up and extended his^-asws right hand towards the sky. By Allah^-azwj, it was as if it was a pillar of fire burning the air until it covered my eyes, and he^-asws was standing, neither paying any attention to it nor kneeling down.

فَأُسْقِطْتُ وَ صَعِقْتُ فَمَا أَفَقْتُ إِلَّا وَ رَأَيْتُ فِي يَدِهِ طَاقَةً مِنْ آسٍ يَضْرِبُ بِهَا مَنْخِرِي فَقُلْتُ فِي نَفْسِي مَا ذَا أَقُولُ لَهُ بَعْدَ هَذَا وَ قُمْتُ وَ أَنَا وَ اللَّهِ أَجِدُ إِلَى سَاعَتِي رَائِحَةَ هَذِهِ الطَّاقَةِ مِنَ الْآسِ وَ هِيَ وَ اللَّهِ عِنْدِي لَمْ تَذْوِ وَ لَمْ تَذْبُلْ‏ وَ لَا انْتَقَصَ‏ مِنْ رِيحِهَا شَيْ‏ءٌ وَ أَوْصَيْتُ أَهْلِي أَنْ يَضَعُوهَا فِي كَفَنِي

I fell down and was shocked, and I did not wake up except I saw in his^-asws hand a branch of myrtle striking my nostril with it. I said within myself, ‘What is that I can say to him^-asws after this?’ And I stood up and by Allah^-azwj I still find, up to this time of mine, the aroma of that myrtle branch, and by Allah^-azwj it is with me, neither having dried up nor having lost anything from its aroma, and I bequeathed my family that they should place it in my palm (when I die).

فَقُلْتُ يَا سَيِّدِي مَنْ وَصِيُّكَ قَالَ مَنْ فَعَلَ مِثْلَ فِعْلِي قَالَتْ فَعِشْتُ إِلَى أَيَّامِ عَلِيِّ بْنِ الْحُسَيْنِ ع.

I said, ‘O my Master^-asws! Who is your^-asws successor^-asws?’ He^-asws said: ‘One who does similar to my^-asws deed’. She said, ‘I lived up to the days of Ali^-asws Bin Al-Husayn^-asws’’.

قال زر بن حبيش خاصة دون غيره و حدثني جماعة من التابعين سمعوا هذا الكلام من تمام حديثها منهم مينا مولى عبد الرحمن بن عوف و سعيد بن جبير مولى بني أسد سمعاها تقول هذا وَ حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ الْمَخْزُومِيُ‏ بِبَعْضِهِ عَنْهَا قَالَتْ‏ فَجِئْتُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع وَ هُوَ فِي مَنْزِلِهِ قَائِماً يُصَلِّي وَ كَانَ يُطَوِّلُ فِيهَا وَ لَا يَتَحَوَّزُ فِيهَا وَ كَانَ يُصَلِّي أَلْفَ رَكْعَةٍ فِي الْيَوْمِ وَ اللَّيْلَةِ

Zarr Bin Hubeysh said especially besides others, and it was narrated to me by a group of the penitents having heard this speech from the complete of its Hadeeth from them Mayna, a slave of Abdul Rahman Bin Awf, and Saeed bin Jubeyr, a slave of the clan of Asad hearing her saying this, and it was narrated to me by Saeed Bin Al Musayyab Al Makhzumy with a part of it, she said,

‘I went to Ali^-asws Bin Al-Husayn^-asws and he^-asws was standing in his^-asws house, praying Salat, and he^-asws used to be prolonged in it, and would not coil during it, and he^-asws used to pray a thousand Cycles during the day and the night.

فَجَلَسْتُ مَلِيّاً فَلَمْ يَنْصَرِفْ مِنْ صَلَاتِهِ فَأَرَدْتُ الْقِيَامَ فَلَمَّا هَمَمْتُ بِهِ حَانَتْ‏ مِنِّي الْتِفَاتَةٌ إِلَى خَاتَمٍ فِي إِصْبَعِهِ عَلَيْهِ فَصٌّ حَبَشِيٌّ فَإِذَا هُوَ مَكْتُوبٌ مَكَانَكِ يَا أُمَّ سُلَيْمٍ آتِيكِ‏ بِمَا جِئْتِ لَهُ

I sat down for a while, but he^-asws did not digress from his^-asws Salat, so I intended to arise (and leave). When I thought of it, it appeared from me to turn to the ring in his^-asws finger, upon it was an Ethiopian stone, and there it was written, ‘Be in your place, Umm Suleym! I^-asws shall give you what you have come for’.

قَالَتْ فَأَسْرَعَ فِي صَلَاتِهِ فَلَمَّا سَلَّمَ قَالَ لِي يَا أُمَّ سُلَيْمٍ ايتِينِي بِحَصَاةٍ مِنْ غَيْرِ أَنْ أَسْأَلَهُ عَمَّا جِئْتُ لَهُ فَدَفَعْتُ إِلَيْهِ حَصَاةً مِنَ الْأَرْضِ فَأَخَذَهَا فَجَعَلَهَا بَيْنَ كَفَّيْهِ فَجَعَلَهَا كَهَيْئَةِ الدَّقِيقِ ثُمَّ عَجَنَهَا فَجَعَلَهَا يَاقُوتَةً حَمْرَاءَ ثُمَّ خَتَمَهَا فَثَبَتَ فِيهَا النَّقْشُ

She said, ‘He^-asws quickened in his^-asws Salat. When he^-asws greeted (performed Salam), said to me: ‘O Umm Suleym! Bring me^-asws a pebble’, from without me having asked him^-asws about what I had come for. I handed to him^-asws a pebble from the ground. He^-asws took it and made it to be between his^-asws palms and made it to be like the flour, then kneaded it and made it to be a red ruby, then stamped it (insignia) and affirmed the engraving in it.

فَنَظَرْتُ وَ اللَّهِ إِلَى الْقَوْمِ بِأَعْيَانِهِمْ كَمَا كُنْتُ رَأَيْتُهُمْ يَوْمَ الْحُسَيْنِ فَقُلْتُ لَهُ فَمَنْ وَصِيُّكَ جَعَلَنِيَ اللَّهُ فِدَاكَ قَالَ الَّذِي يَفْعَلُ مِثْلَ مَا فَعَلْتُ وَ لَا تُدْرِكِينَ مِنْ بَعْدِي مِثْلِي

By Allah^-azwj! I looked at the people in their^-asws eyes just as I had seen them^-asws on the day of Al-Husayn^-asws. I said to him^-asws, ‘So, who is your^-asws successors^-asws? May Allah^-azwj Make me to be sacrificed for you^-asws’. He^-asws said: ‘The one who does similar to what I^-asws have done, and you will not be coming across from after me^-asws, the like of me^-asws’.

قَالَتْ أُمُّ سُلَيْمٍ فَأُنْسِيتُ أَنْ أَسْأَلَهُ أَنْ يَفْعَلَ مِثْلَ مَا كَانَ قَبْلَهُ مِنْ رَسُولِ اللَّهِ وَ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَلَمَّا خَرَجْتُ مِنَ الْبَيْتِ وَ مَشَيْتُ شَوْطاً نَادَانِي يَا أُمَّ سُلَيْمٍ قُلْتُ لَبَّيْكَ قَالَ ارْجِعِي فَرَجَعْتُ فَإِذَا هُوَ وَاقِفٌ فِي صَرْحَةِ دَارِهِ وَسَطاً ثُمَّ مَشَى فَدَخَلَ الْبَيْتَ وَ هُوَ يَتَبَسَّمُ

Umm Suleym said, ‘I forgot to ask him^-asws to do the like of what had been done before him^-asws from Rasool-Allah^-saww, and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws. When I went out from the house and walked a long way, he^-asws called out to me: ‘O Umm Suleym!’ I said, ‘At your^-asws service!’ He^-asws said: ‘Return!’ So, I returned, and there he^-asws was standing in the middle of the yard of his^-asws house. Then he^-asws walked and entered the house, and he^‑asws was smiling.

ثُمَّ قَالَ اجْلِسِي يَا أُمَّ سُلَيْمٍ فَجَلَسْتُ فَمَدَّ يَدَهُ الْيُمْنَى فَانْخَرَقَتِ الدُّورُ وَ الْحِيطَانُ وَ سِكَكُ الْمَدِينَةِ وَ غَابَتْ يَدُهُ عَنِّي ثُمَّ قَالَ خُذِي يَا أُمَّ سُلَيْمٍ فَنَاوَلَنِي وَ اللَّهِ كِيساً فِيهِ دَنَانِيرُ وَ قُرْطٌ مِنْ ذَهَبٍ وَ فُصُوصٌ كَانَتْ لِي مِنْ جَزْعٍ‏ فِي حُقٍّ لِي فِي مَنْزِلِي‏

Then he^-asws said: ‘Be seated, O Umm Suleym’. I sat down. He^-asws extended his^-asws right hand and the houses and the gardens and markets of Al-Medina reverberated, and his^-asws hand disappeared from me. Then he^-asws said: ‘Take it, O Umm Suleym!’, and by Allah^-azwj, he^-asws gave me a bag in which were Dinars and two ear-rings of gold, and stones (for rings) which were mine from a part in a box of mine in my house.

فَقُلْتُ يَا سَيِّدِي أَمَّا الْحُقُّ فَأَعْرِفُهُ وَ أَمَّا مَا فِيهِ فَلَا أَدْرِي مَا فِيهِ غَيْرَ أَنِّي أَجِدُهَا ثَقِيلًا قَالَ خُذِيهَا وَ امْضِي لِسَبِيلِكِ

I said, ‘O my Master^-asws! As for the ear-rings, I recognise it, and as for what is in it, I don’t know what is in it other than that I find it to be heavier’. He^-asws said: ‘Take these and go on your way’.

قَالَتْ فَخَرَجْتُ مِنْ عِنْدِهِ وَ دَخَلْتُ مَنْزِلِي وَ قَصَدْتُ نَحْوَ الْحُقِّ فَلَمْ أَجِدِ الْحُقَّ فِي مَوْضِعِهِ فَإِذاً الْحُقُّ حُقِّي

She said, ‘I went out from his^-asws presence and entered my house, and I aimed to go near the box but could not find it in its place, so the box (in my hand) was my box’.

قَالَتْ فَعَرَفْتُهُمْ حَقَّ مَعْرِفَتِهِمْ بِالْبَصِيرَةِ وَ الْهِدَايَةِ فِيهِمْ مِنْ ذَلِكَ الْيَوْمِ‏ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏.

She said, ‘Thus I recognised them^-asws as is the right of their^-asws recognition, with the insight and the guidance in them^-asws, from that day (onwards), and the Praise is for Allah^-azwj, Lord^-azwj of the worlds’’.^[55]

Hadith 8

عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيٌّ ع كَثِيراً مَا يَقُولُ‏ مَا اجْتَمَعَ التَّيْمِيُّ وَ الْعَدَوِيُّ وَ سَاقَ الْحَدِيثَ نَحْوَ مَا مَرَّ إِلَى قَوْلِهِ إِلَّا الْحَجَّ وَ الْعُمْرَةَ وَ الْجِوَارَ.

From Abu Abdullah^-asws having said: ‘Ali^-asws used to frequently say: ‘There would not gather (the clan of) Al-Taymi and (the clan of) Al-Adayy’ – and he^-asws continued the Hadeeth approximate to what has passed, up to his^-asws words: ‘Except the Hajj and the Umrah and the good neighbourliness’.

قَالَ‏ وَ قَالَ رَجُلٌ لِأَبِي جَعْفَرٍ ع يَا ابْنَ رَسُولِ اللَّهِ لَا تَغْضَبُ عَلَيَّ قَالَ‏ لِمَا ذَا قَالَ لِمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ قَالَ قُلْ قَالَ وَ لَا تَغْضَبُ قَالَ وَ لَا أَغْضَبُ

He^-asws said: ‘And a man said to Abu Abdullah^-asws, ‘O son^-asws of Rasool-Allah^-saww! Do not be angry upon me’. He^-asws said: ‘Why would that be so?’ He said, ‘Due to what I want to ask you^-asws about’. He^-asws said: ‘Say (it)’. He said, ‘And you will not get angry’. He^-asws said: ‘And I^-asws will not get angry’.

قَالَ أَ رَأَيْتَ قَوْلَكَ فِي لَيْلَةِ الْقَدْرِ وَ تَنَزُّلِ الْمَلَائِكَةِ وَ الرُّوحِ فِيهَا إِلَى الْأَوْصِيَاءِ يَأْتُونَهُمْ بِأَمْرٍ لَمْ يَكُنْ رَسُولُ اللَّهِ ص قَدْ عَلِمَهُ أَوْ يَأْتُونَهُمْ بِأَمْرٍ كَانَ رَسُولُ اللَّهِ ص يَعْلَمُهُ وَ قَدْ عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص مَاتَ وَ لَيْسَ مِنْ عِلْمِهِ شَيْ‏ءٌ إِلَّا وَ عَلِيٌّ ع لَهُ وَاعٍ

He said, ‘I have seen your^-asws words regarding the Night of Pre-determination (Laylat Al-Qadr), that the Angels and the Spirit descend during it upon the successors^-asws. Do they bring to them^-asws the affairs that the Rasool-Allah^-saww did not have the knowledge of, or do they bring to them^-asws the affairs that the Rasool-Allah^-saww did know of, and from what I know that Rasool-Allah^-saww passed away, and there was nothing from his^-saww knowledge but it was preserved with Ali^-asws?’

قَالَ أَبُو جَعْفَرٍ ع مَا لِي وَ لَكَ أَيُّهَا الرَّجُلُ وَ مَنْ أَدْخَلَكَ عَلَيَّ قَالَ أَدْخَلَنِي الْقَضَاءُ لِطَلَبِ الدِّينِ

Abu Ja’far^-asws said: ‘What is it to me^-asws and what is it to you, O man, and from where have you come to me?’ He said, ‘I have come to you^-asws for fulfilling the seeking of the Religion.’

قَالَ فَافْهَمْ مَا أَقُولُ لَكَ إِنَّ رَسُولَ اللَّهِ ص لَمَّا أُسْرِيَ بِهِ لَمْ يَهْبِطْ حَتَّى أَعْلَمَهُ اللَّهُ جَلَّ ذِكْرُهُ عِلْمَ مَا قَدْ كَانَ وَ مَا سَيَكُونُ وَ كَانَ كَثِيرٌ مِنْ عِلْمِهِ ذَلِكَ جُمَلًا يَأْتِي تَفْسِيرُهَا فِي لَيْلَةِ الْقَدْرِ وَ كَذَلِكَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع قَدْ عَلِمَ جُمَلَ الْعِلْمِ وَ يَأْتِي تَفْسِيرُهُ فِي لَيَالِي الْقَدْرِ كَمَا كَانَ مَعَ رَسُولِ اللَّهِ ص

He^-asws said: ‘Understand what I^-asws say to you. Surely, the Rasool-Allah^-saww, when he^-saww went on ascension (Me’raaj), did not come down until Allah^-azwj had Taught him^-saww about all that had transpired and all that has yet to transpire, and that was a lot from His^-azwj Knowledge that was in a summary, the detail of which was to come during the Night of Predestination (Laylat Al-Qadr), and similarly Ali^-asws Bin Abu Talib^-asws had the total knowledge, and its detail came during the Night of Predestination (Laylat Al-Qadr), as was with the Rasool-Allah^-saww.’

قَالَ السَّائِلُ أَ وَ مَا كَانَ فِي الْجُمَلِ تَفْسِيرٌ قَالَ بَلَى وَ لَكِنَّهُ إِنَّمَا يَأْتِي بِالْأَمْرِ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي لَيَالِي الْقَدْرِ إِلَى النَّبِيِّ ص وَ إِلَى الْأَوْصِيَاءِ افْعَلْ كَذَا وَ كَذَا لِأَمْرٍ قَدْ كَانُوا عَلِمُوهُ أُمِرُوا كَيْفَ يَعْمَلُونَ فِيهِ

The questioner said, ‘Or was there no explanation of the summary available?’ He^-asws said: ‘Yes, but the affairs come from Allah^-azwj Blessed and Exalted during the Night of Pre-determination (Laylat Al-Qadr) to the Prophet^-saww and to the successors^-asws: “Do such and such act”, the Command that they knew about, and the Command was how to go about it.’

قُلْتُ فَسِّرْ لِي هَذَا قَالَ لَمْ يَمُتْ رَسُولُ اللَّهِ ص إِلَّا حَافِظاً لِجُمْلَةِ الْعِلْمِ وَ تَفْسِيرِهِ قُلْتُ فَالَّذِي كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ عِلْمُ مَا هُوَ قَالَ الْأَمْرُ وَ الْيُسْرُ فِيمَا كَانَ قَدْ عَلِمَ

The man said, ‘Can you explain this to me?’ He^-asws said: ‘Rasool-Allah^-saww did not pass away but after preserving the total knowledge and its explanation.’ The man said, ‘That which came to him during the Night of Pre-determination (Laylat Al-Qadr), what knowledge was that?’ He^-asws said: ‘The Command and the easiness in what he^-saww already knew about.’

قَالَ السَّائِلُ فَمَا يَحْدُثُ لَهُمْ فِي لَيَالِي الْقَدْرِ عِلْمٌ سِوَى مَا عَلِمُوا قَالَ هَذَا مِمَّا أُمِرُوا بِكِتْمَانِهِ وَ لَا يَعْلَمُ تَفْسِيرَ مَا سَأَلْتَ عَنْهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ

The questioner said, ‘What happens to them^-asws during the Night of Predestination (Laylat Al-Qadr), is it the knowledge other than what they^-asws already knew?’ This is what they^-asws have been Ordered to conceal, and no one knows the detail of that which you have asked except Allah^-azwj Mighty and Majestic.’

قَالَ السَّائِلُ فَهَلْ يَعْلَمُ الْأَوْصِيَاءُ مَا لَمْ يَعْلَمِ الْأَنْبِيَاءُ قَالَ لَا وَ كَيْفَ يَعْلَمُ وَصِيٌّ غَيْرَ عِلْمِ مَا أُوصِيَ إِلَيْهِ

The questioner said, ‘Do the successors^-asws know that which the Prophets^-as did not?’ He^-asws said: ‘No, and how can the successor^-asws know any knowledge other than what has been bequeathed to him^-asws?’

قَالَ السَّائِلُ فَهَلْ يَسَعُنَا أَنْ نَقُولَ إِنَّ أَحَداً مِنَ الْأَوْصِيَاءِ يَعْلَمُ مَا لَا يَعْلَمُ الْآخَرُ قَالَ لَا لَمْ يَمُتْ نَبِيٌّ إِلَّا وَ عِلْمُهُ فِي جَوْفِ وَصِيِّهِ وَ إِنَّمَا تَنَزَّلُ الْمَلَائِكَةُ وَ الرُّوحُ فِي لَيْلَةِ الْقَدْرِ بِالْحُكْمِ الَّذِي يَحْكُمُ بِهِ بَيْنَ الْعِبَادِ

The questioner said, ‘Can we say that one from the successors^-asws knows what the other successor^-asws does not know?’ He^-asws said: ‘No, no Prophet^-as passes away but his^-as knowledge gets known to the successor^-asws, and it is on him^-asws that the Angels descend, and the Spirit during the Night of Pre-determination (Laylat Al-Qadr) with the Judgements by which he^-asws will judge among the servants.’

قَالَ السَّائِلُ وَ مَا كَانُوا عَلِمُوا ذَلِكَ الْحُكْمَ قَالَ بَلَى قَدْ عَلِمُوهُ وَ لَكِنَّهُمْ‏ لَا يَسْتَطِيعُونَ إِمْضَاءَ شَيْ‏ءٍ مِنْهُ حَتَّى يُؤْمَرُوا فِي لَيَالِي الْقَدْرِ كَيْفَ يَصْنَعُونَ إِلَى السَّنَةِ الْمُقْبِلَةِ

The questioner said, ‘Did they^-asws know of that Judgement?’ He^-asws said: ‘Yes, they^-asws knew, but they^-asws did not know of the method carrying anything out from it until they^-asws are Commanded for it during the Night of Pre-determination (Laylat Al-Qadr), until the next year.’

قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ لَا أَسْتَطِيعُ إِنْكَارَ هَذَا قَالَ أَبُو جَعْفَرٍ ع مَنْ أَنْكَرَهُ فَلَيْسَ مِنَّا.

The questioner said, ‘O Abu Ja’far^-asws, Can I not deny this?’ Abu Ja’far^-asws said: ‘One who denies this is not from us^-asws.’

قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ أَ رَأَيْتَ النَّبِيَّ ص هَلْ كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ شَيْ‏ءٌ لَمْ يَكُنْ عَلِمَهُ

The questioner said, ‘O Abu Ja’far^-asws, Do you^-asws think that the Prophet^-saww received something during the Night of Pre-determination (Laylat Al-Qadr) which he had no knowledge of previously?’

قَالَ لَا يَحِلُّ لَكَ أَنْ تَسْأَلَنِي‏ عَنْ هَذَا أَمَّا عِلْمُ مَا كَانَ وَ مَا سَيَكُونُ فَلَيْسَ يَمُوتُ نَبِيٌّ وَ لَا وَصِيٌّ إِلَّا وَ الْوَصِيُّ الَّذِي بَعْدَهُ يَعْلَمُهُ أَمَّا هَذَا الْعِلْمُ الَّذِي تَسْأَلُ عَنْهُ فَإِنَّ اللَّهَ عَزَّ وَ عَلَا أَبَى أَنْ يُطْلِعَ الْأَوْصِيَاءَ عَلَيْهِ إِلَّا أَنْفُسَهُمْ.

He^-asws said: ‘It is not permissible for you to ask about this. As for the knowledge of the past and the future, no Prophet^-as passes away or the successor^-asws except that the successor^-asws after him^-asws gets to know it all, and as for the knowledge that you have asked about, Allah^-azwj Might and Majestic Disdains that the successors^-asws will tell anyone about it except to themselves^-asws.’

قَالَ السَّائِلُ يَا ابْنَ رَسُولِ اللَّهِ كَيْفَ أَعْرِفُ أَنَّ لَيْلَةَ الْقَدْرِ تَكُونُ فِي كُلِّ سَنَةٍ قَالَ إِذَا أَتَى شَهْرُ رَمَضَانَ فَاقْرَأْ سُورَةَ الدُّخَانِ فِي كُلِّ لَيْلَةٍ مِائَةَ مَرَّةٍ فَإِذَا أَتَتْ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ فَإِنَّكَ نَاظِرٌ إِلَى تَصْدِيقِ الَّذِي سَأَلْتَ عَنْهُ‏

The questioner said, ‘O son^-asws of the Rasool-Allah^-saww, how do I recognise the Night of Pre-determination taking place every year?’ He^-asws said: ‘When the month of Ramadhan comes, recite the Chapter Al-Dukhan one hundred times every night. When the twenty third night comes up, you will see the verification of that which you have asked for.

وَ قَالَ أَبُو جَعْفَرٍ ع لَمَا يَزُورُ مَنْ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ لِلشَّقَاءِ عَلَى أَهْلِ الضَّلَالَةِ مِنْ أَجْنَادِ الشَّيَاطِينِ وَ أَرْوَاحِهِمْ أَكْثَرُ مِمَّا أَنْ يَزُورَ خَلِيفَةَ اللَّهِ الَّذِي بَعَثَهُ لِلْعَدْلِ وَ الصَّوَابِ مِنَ الْمَلَائِكَةِ قِيلَ يَا بَا جَعْفَرٍ وَ كَيْفَ يَكُونُ شَيْ‏ءٌ أَكْثَرَ مِنَ الْمَلَائِكَةِ قَالَ كَمَا شَاءَ اللَّهُ عَزَّ وَ جَلَّ.

And Abu Ja’far^-asws said: ‘For what (reason) are you seeing the ones whom Allah^-azwj Mighty Send for the wretched ones upon the people of the straying from the armies of the Satans^-la and their pairs to be more than what you are seeing the Caliphs of Allah^-azwj whom Allah^-azwj Sent for the justice and the correctness from the Angels?’ O Abu Ja’far^-asws! And how can anything be more numerous than the Angels are?’ He^-asws said: ‘(It is) what Allah^-azwj Mighty and Majestic has Desired it to be’.

قَالَ السَّائِلُ يَا بَا جَعْفَرٍ إِنِّي لَوْ حَدَّثْتُ بَعْضَ الشِّيعَةِ بِهَذَا الْحَدِيثِ لَأَنْكَرُوهُ قَالَ كَيْفَ يُنْكِرُونَهُ قَالَ يَقُولُونَ إِنَّ الْمَلَائِكَةَ ع أَكْثَرُ مِنَ الشَّيَاطِينِ قَالَ صَدَقْتَ افْهَمْ عَنِّي مَا أَقُولُ إِنَّهُ لَيْسَ مِنْ يَوْمٍ وَ لَا لَيْلَةٍ إِلَّا وَ جَمِيعُ الْجِنِّ وَ الشَّيَاطِينِ تَزُورُ أَئِمَّةَ الضَّلَالَةِ وَ يَزُورُ إِمَامَ الْهُدَى عَدَدُهُمْ مِنَ الْمَلَائِكَةِ حَتَّى إِذَا أَتَتْ لَيْلَةُ الْقَدْرِ فَيَهْبِطُ فِيهَا مِنَ الْمَلَائِكَةِ إِلَى وَلِيِّ الْأَمْرِ خَلَقَ اللَّهُ أَوْ قَالَ قَيَّضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الشَّيَاطِينِ بِعَدَدِهِمْ

The questioner said, ‘O Abu Ja’far^-asws! If I were to narrate to some of the Shias with this Hadeed, they would be denying it’. He^-asws said: ‘How would they be denying it?’ He said, ‘They would be saying that the Angels are more numerous than the Satans^-la are’. He^-asws said: ‘You speak the truth. Understand from me^-asws what I^-asws am saying. There isn’t from a day, nor a night except that the entirety of the Jinn and the Satans^-la are visiting the imams of misguidance, and (the like of) their number from the Angels would be visiting the Imam^-asws of the Guidance, to the extent that when the Night of Predetermination (Laylat Al-Qadr) comes, so there descend during it, unto a Master^-asws of the Command, the Angels whom Allah^-azwj Mighty and Majestic Created’, or said: ‘Ordained from the Satans^-la of their number.

ثُمَّ زَارُوا وَلِيَّ الضَّلَالَةِ فَأَتَوْهُ بِالْإِفْكِ وَ الْكَذِبِ حَتَّى لَعَلَّهُ يُصْبِحُ فَيَقُولُ رَأَيْتُ كَذَا وَ كَذَا فَلَوْ سَأَلَ وَلِيَّ الْأَمْرِ عَنْ ذَلِكَ لَقَالَ رَأَيْتَ شَيْطَاناً أَخْبَرَكَ بِكَذَا وَ كَذَا حَتَّى يُفَسِّرَ لَهُ تَفْسِيرَهَا وَ يُعْلِمَهُ الضَّلَالَةَ الَّتِي هُوَ عَلَيْهَا

Then they^-la are visiting a master of the straying, so they come to him^-la with the fabrications and the lies until it is perhaps morning. So he^-la is saying, ‘I^-la saw such and such’. But, if a Master^-asws of the Command were to be asked about that, he^-asws would say: ‘I^-asws saw Satan^-la inform you with such and such’, until he^-asws would interpret for him an interpretation, and he would come to know the straying which he was upon.

وَ ايْمُ اللَّهِ إِنَّ مَنْ صَدَّقَ بِلَيْلَةِ الْقَدْرِ لَعَلِمَ‏ أَنَّهَا لَنَا خَاصَّةً لِقَوْلِ رَسُولِ اللَّهِ ص لِعَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ حِينَ دَنَا مَوْتُهُ هَذَا وَلِيُّكُمْ مِنْ بَعْدِي فَإِنْ أَطَعْتُمُوهُ رَشَدْتُمْ

And I^-asws swear by Allah^-azwj that the one who ratifies by a Night of Pre-determination (Laylat Al-Qadr) he would know that it is for us^-asws in particular due to the words of Rasool-Allah^-saww for Ali^-asws when his^-asws death approached him^-saww: ‘This is your Guardian^-asws after me^-saww. So, if you were to obey him^-asws, you would be rightly guided’.

وَ لَكِنْ مَنْ لَا يُؤْمِنُ بِمَا فِي لَيْلَةِ الْقَدْرِ مُنْكِرٌ وَ مَنْ آمَنَ بِلَيْلَةِ الْقَدْرِ مِمَّنْ عَلَى غَيْرِ رَأْيِنَا فَإِنَّهُ لَا يَسَعُهُ فِي الصِّدْقِ إِلَّا أَنْ يَقُولَ إِنَّهَا لَنَا وَ مَنْ لَمْ يَقُلْ فَإِنَّهُ كَاذِبٌ

But, the one who does not believe in what is regarding the Night of Pre-determination (Laylat Al-Qadr) is a denier, and the one who believes in The Night of Pre-determination but other than our^-asws viewpoint, so he would not have the leeway regarding the ratification except that he should be saying that it is for us^-asws, and the one who does not says so, so he is a liar.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْظَمُ مِنْ أَنْ يُنَزِّلَ الْأَمْرَ مَعَ الرُّوحِ وَ الْمَلَائِكَةِ إِلَى كَافِرٍ فَاسِقٍ فَإِنْ قَالَ إِنَّهُ يُنَزِّلُ إِلَى الْخَلِيفَةِ الَّذِي هُوَ عَلَيْهَا فَلَيْسَ قَوْلُهُمْ ذَلِكَ بِشَيْ‏ءٍ وَ إِنْ قَالُوا إِنَّهُ لَيْسَ يُنَزِّلُ إِلَى أَحَدٍ فَلَا يَكُونُ أَنْ يُنَزَّلَ شَيْ‏ءٌ إِلَى غَيْرِ شَيْ‏ءٍ وَ إِنْ قَالُوا وَ سَيَقُولُونَ لَيْسَ هَذَا بِشَيْ‏ءٍ فَ قَدْ ضَلُّوا ضَلالًا بَعِيداً.

Surely, Allah^-azwj Mighty and Majestic is more Magnificent that He^-azwj would Send the Command with the Spirit and the Angels unto a disbeliever, a transgressor. So if they were to say that it descends unto the Caliph, the one who is upon it (the Caliphate), so that speech of theirs is not with anything (meaningful), and if they were to say that it doesn’t descend unto anyone, so it cannot happen that something would descend upon nothing, and if they were to say and they will be saying, that this isn’t anything, so they would have strayed a far straying’’.^[56]

Hadith 9:

كامل الزيارات مُحَمَّدٌ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْأَرَّجَانِيِّ قَالَ: صَحِبْتُ أَبَا عَبْدِ اللَّهِ ع فِي طَرِيقِ مَكَّةَ مِنَ الْمَدِينَةِ فَنَزَلْنَا مَنْزِلًا يُقَالُ لَهُ عُسْفَانُ ثُمَّ مَرَرْنَا بِجَبَلٍ أَسْوَدَ عَنْ يَسَارِ الطَّرِيقِ وَحْشٍ‏ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ مَا أَوْحَشَ هَذَا الْجَبَلَ مَا رَأَيْتُ فِي الطَّرِيقِ مِثْلَ هَذَا فَقَالَ لِي يَا ابْنَ بَكْرٍ أَ تَدْرِي أَيُّ جَبَلٍ هَذَا قُلْتُ لَا

(The book) ‘Kamil Al Ziyaraat’ – Muhammad Al Himeyri, from his father, from Ali Bin Muhammad Bin Suleyman, from Muhammad Bin Khalid, from Abdullah Bin Hammad, from Abdullah Al Asamma, from Abdullah Bin Bakr Al Rajany who said,

‘I accompanied Abu Abdullah^-asws in the road to Makkah from Al-Medina. We encamped at a spot called Usfan. Then we passed by a black dismal (miserable) mountain on the left of the road. I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! How dismal this mountain is. I have not seen in the road the like of this’. He^-asws said to me: ‘O Ibn Bakr! Do you know which mountain this is?’ I said, ‘No’.

قَالَ هَذَا جَبَلٌ يُقَالُ لَهُ الْكَمَدُ وَ هُوَ عَلَى وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ وَ فِيهِ قَتَلَةُ أَبِيَ الْحُسَيْنِ ع اسْتَوْدَعَهُمْ‏ فِيهِ تَجْرِي مِنْ تَحْتِهِمْ مِيَاهُ جَهَنَّمَ مِنَ الْغِسْلِينِ وَ الصَّدِيدِ وَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنْ جُبِّ الْحَوَى‏ وَ مَا يَخْرُجُ مِنَ الْفَلَقِ وَ مَا يَخْرُجُ مِنْ أَثَامٍ‏ وَ مَا يَخْرُجُ مِنْ طِينَةِ الْخَبَالِ وَ مَا يَخْرُجُ مِنْ جَهَنَّمَ

He^-asws said: ‘This mountain is called Al-Kamad, and it is upon a valley from the valleys of Hell, and in it are ones who killed my^-asws father^-asws Al-Husayn^-asws, deposited in it. Its waters emerge from Hell, from the filth (sweat from the Kafirs, 69:36), and the pus, and the boiling water, and what emerges from the pit of Al-Hawa (a place in Hell), and what emerges from Al-Falak (Chasm in Hell), and what emerges from sins (Asaam), and what emerges from clay of Al-Khabal^[57], and what emerges from Hell;

وَ مَا يَخْرُجُ مِنْ لَظَى وَ مِنَ الْحُطَمَةِ وَ مَا يَخْرُجُ مِنْ سَقَرَ وَ مَا يَخْرُجُ مِنَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنَ الْهَاوِيَةِ وَ مَا يَخْرُجُ مِنَ السَّعِيرِ وَ فِي نُسْخَةٍ أُخْرَى وَ مَا يَخْرُجُ مِنْ جَهَنَّمَ وَ مَا يَخْرُجُ مِنْ لَظَى

And what emerges from Lazza (Flame of Hell), and from Al-Hutama (a level of hell), and what emerges from Saqar (a level of Hell), and what emerges from the boiling water, and what emerges from Al-Hawiya (a level in Hell), and what emerges from Al-Saeer (a level in Hell)’. (And in another copy: ‘And what emerges from Hell and what emerges from Laza’).

وَ مَا مَرَرْتُ بِهَذَا الْجَبَلِ فِي سَفَرِي‏ فَوَقَفْتُ بِهِ إِلَّا رَأَيْتُهُمَا يَسْتَغِيثَانِ إِلَيَ‏ وَ إِنِّي لَأَنْظُرُ إِلَى قَتَلَةِ أَبِي فَأَقُولُ لَهُمَا هَؤُلَاءِ إِنَّمَا فَعَلُوا مَا أَسَّسْتُمَا لَمْ تَرْحَمُونَا إِذْ وُلِّيتُمْ وَ قَتَلْتُمُونَا وَ حَرَمْتُمُونَا وَثَبْتُمْ عَلَى حَقِّنَا وَ اسْتَبْدَدْتُمْ بِالْأَمْرِ دُونَنَا فَلَا رَحِمَ اللَّهُ مَنْ يَرْحَمُكُمَا ذُوقَا وَبَالَ مَا قَدَّمْتُمَا وَ مَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ

And I^-asws do not pass by this mountain during my^-asws journey and I^-asws pause at it except I^-asws see the two of them (Abu Bakr & Umar) seeking my^-asws help, and I^-asws look at the killers of my^-asws father^-asws, and I^-asws say to them: ‘But rather they did what laid the foundation.

You did not show us^-asws any mercy when you were rulers, and killed us^-asws and deprived us^-asws, and leapt upon our^-asws rights, and tyrannised with the command upon us^-asws. May Allah^-azwj not have Mercy on the one who has mercy on you two. Taste the scourge of what you sent ahead, and Allah^-azwj is not the least unjust to the servants’.

وَ أَشَدُّهُمَا تَضَرُّعاً وَ اسْتِكَانَةً الثَّانِي فَرُبَّمَا وَقَفْتُ عَلَيْهِمَا لِيَتَسَلَّى عَنِّي بَعْضُ مَا فِي قَلْبِي‏ وَ رُبَّمَا طَوَيْتُ الْجَبَلَ الَّذِي هُمَا فِيهِ وَ هُوَ جَبَلُ الْكَمَدِ

And the most severe of the two in beseeching and humbling himself is the second one (Umar). Sometimes I^-asws pause at them in order to calm down some of what is in my^-asws heart, and sometimes I^-asws tread the mountain in which both of them are, and it is mount Al-Kamad’.

قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِذَا طَوَيْتَ الْجَبَلَ فَمَا تَسْمَعُ

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! When you^-asws do tread the mountain, what do you^-asws hear?’

قَالَ أَسْمَعُ أَصْوَاتَهُمَا يُنَادِيَانِ عَرِّجْ عَلَيْنَا نُكَلِّمْكَ فَإِنَّا نَتُوبُ وَ أَسْمَعُ مِنَ الْجَبَلِ صَارِخاً يَصْرُخُ بِي أَجِبْهُمَا وَ قُلْ لَهُمَا اخْسَؤُا فِيها وَ لا تُكَلِّمُونِ‏

He^-asws said: ‘I^-asws hear their voices calling out, ‘Ascend to us, we want to speak to you^-asws, for we repent!’, and I^-asws hear a shouter shouting in answer to them, and says to them: “Go away into it and do not speak to Me!” [23:108]’.

قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَنْ مَعَهُمْ

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! And who are with them?’

قَالَ كُلُّ فِرْعَوْنٍ عَتَا عَلَى اللَّهِ وَ حَكَى اللَّهُ عَنْهُ فِعَالَهُ وَ كُلُّ مَنْ عَلَّمَ الْعِبَادَ الْكُفْرَ قُلْتُ مَنْ هُمْ

He^-asws said: ‘Every pharaoh (ruler) insolent upon Allah^-azwj, and Allah^-azwj has Told about his deed, and everyone who teaches Kufr to the servants’. I said, ‘Who are they?’

قَالَ نَحْوُ بُولَسَ الَّذِي عَلَّمَ الْيَهُودَ أَنَ‏ يَدَ اللَّهِ مَغْلُولَةٌ وَ نَحْوُ نَسْطُورَ الَّذِي عَلَّمَ النَّصَارَى أَنَّ الْمَسِيحَ ابْنُ اللَّهِ وَ قَالَ لَهُمْ هُمْ ثَلَاثَةٌ وَ نَحْوُ فِرْعَوْنِ مُوسَى الَّذِي قَالَ‏ أَنَا رَبُّكُمُ الْأَعْلى‏ وَ نَحْوُ نُمْرُودَ الَّذِي قَالَ قَهَرْتُ أَهْلَ الْأَرْضِ وَ قَتَلْتُ مَنْ فِي السَّمَاءِ وَ قَاتِلِ أَمِيرِ الْمُؤْمِنِينَ وَ قَاتِلِ فَاطِمَةَ وَ مُحَسِّنٍ وَ قَاتِلِ الْحَسَنِ وَ الْحُسَيْنِ ع

He^-asws said: ‘For instance Paul who taught the Jews that the Hand of Allah^-azwj is shackled, and for instance Nestorius who taught the Christians that the Messiah is a son of Allah^-azwj, and said to them ‘Three’ (Trinity), and for instance Pharaoh^-la (at the time of) Musa^-as who said: He said: ‘I am your lord, the most exalted!’ [79:24], and for instance Nimrod^-la who said, ‘I^-la shall subdue the people of the earth and kill the ones in the sky’; and killer of Amir Al-Momineen^-asws, and killer of (Syeda) Fatima^-asws, and Mohsin^-asws, and killer of Al-Hassan^-asws, and Al-Husayn^-asws.

فَأَمَّا مُعَاوِيَةُ وَ عُمَرُ فَمَا يَطْمَعَانِ فِي الْخَلَاصِ وَ مَعَهُمْ كُلُّ مَنْ‏ نَصَبَ لَنَا الْعَدَاوَةَ وَ أَعَانَ عَلَيْنَا بِلِسَانِهِ وَ يَدِهِ وَ مَالِهِ

As for Muawiya and Umar (Bin Al-Aas), so they are not even expecting the finish, and with them is everyone who established the enmity to us^-asws, and assisted against us^-asws by his tongue, and his hand, and his wealth’.

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَنْتَ‏ تَسْمَعُ ذَا كُلَّهُ وَ لَا تَفْزَعُ

I said to him^-asws, ‘May I be sacrificed for you^-asws! You^-asws heard all of that and were not alarmed?’

قَالَ يَا ابْنَ بَكْرٍ إِنَّ قُلُوبَنَا غَيْرُ قُلُوبِ النَّاسِ إِنَّا مُصَفَّوْنَ‏ مُصْطَفَوْنَ نَرَى مَا لَا يَرَى النَّاسُ وَ نَسْمَعُ مَا لَا يَسْمَعُونَ‏ وَ إِنَّ الْمَلَائِكَةَ تَنْزِلُ عَلَيْنَا فِي رِحَالِنَا وَ تَقَلَّبُ‏ عَلَى فُرُشِنَا وَ تَشْهَدُ وَ تَحْضُرُ مَوْتَانَا وَ تَأْتِينَا بِأَخْبَارِ مَا يَحْدُثُ قَبْلَ أَنْ يَكُونَ وَ تُصَلِّي مَعَنَا وَ تَدْعُو لَنَا وَ تُلْقِي عَلَيْنَا أَجْنِحَتَهُمْ وَ تَتَقَلَّبُ عَلَى أَجْنِحَتِهَا صِبْيَانُنَا وَ تَمْنَعُ الدَّوَابَّ أَنْ تَصِلَ إِلَيْنَا

He^-asws said: ‘O Ibn Bakr! Our^-asws hearts are other than hearts of the people. We^-asws are Cleaned, Chosen. We^-asws see the people and hear what they cannot hear, and the Angels descend unto us^-asws during our^-asws travels, and turn upon our^-asws furnishings, and witness and are present at our^-asws funerals, and come to us^-asws with news of what events are to occur before they happen, and pray Salat with us^-asws, and supplicate for us^-asws, and cast their wings upon us^-asws, and our^-asws children roll upon their wings, and they prevent the animals from arriving to us^-asws.

وَ تَأْتِينَا مِمَّا فِي الْأَرْضِ‏ مِنْ كُلِّ نَبَاتٍ فِي زَمَانِهِ وَ تَسْقِينَا مِنْ مَاءِ كُلِّ أَرْضٍ نَجِدُ ذَلِكَ فِي آنِيَتِنَا وَ مَا مِنْ يَوْمٍ وَ لَا سَاعَةٍ وَ لَا وَقْتِ صَلَاةٍ إِلَّا وَ هِيَ تُنَبِّهُنَا لَهَا وَ مَا مِنْ لَيْلَةٍ تَأْتِي عَلَيْنَا إِلَّا وَ أَخْبَارُ كُلِّ أَرْضٍ عِنْدَنَا وَ مَا يَحْدُثُ فِيهَا وَ أَخْبَارُ الْجِنِّ وَ أَخْبَارُ أَهْلِ الْهَوَاءِ مِنَ الْمَلَائِكَةِ

And they come to us^-asws from what is in the earth of every vegetation during its season, and quench us from the water of every land. We^-asws find that in our^-asws containers. And there is none from a day nor an house nor a time of Salat except and we^-asws wake up for it, and there is none from a night coming to us^-asws except and the news of every land is with us^-asws and what had occurred during it, and news of the Jinn and news of the inhabitants of the air, from the Angels.

وَ مَا مَلِكٌ‏ يَمُوتُ فِي الْأَرْضِ وَ يَقُومُ غَيْرُهُ إِلَّا أُتِينَا بِخَبَرِهِ‏ وَ كَيْفَ سِيرَتُهُ فِي الَّذِينَ قِبَلَهُ وَ مَا مِنْ أَرْضٍ مِنْ سِتَّةِ أَرَضِينَ إِلَى السَّابِعَةِ إِلَّا وَ نَحْنُ نُؤْتَى بِخَبَرِهِمْ

And there is no king dying in the earth and another one stand except his news comes to us^-asws, and how his way is among those before him, and there is no firmament from the six firmaments up to the seventh except and we^-asws are given their news’.

فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَمَا مُنْتَهَى‏ هَذَا الْجَبَلِ

I said to him^-asws, ‘May I be sacrificed for you^-asws! What is at the peak of this mountain?’

قَالَ إِلَى الْأَرْضِ السَّادِسَةِ وَ فِيهَا جَهَنَّمُ عَلَى وَادٍ مِنْ أَوْدِيَتِهِ عَلَيْهِ‏ حَفَظَةٌ أَكْثَرُ مِنْ نُجُومِ السَّمَاءِ وَ قَطْرِ الْمَطَرِ وَ عَدَدِ مَا فِي الْبِحَارِ وَ عَدَدِ الثَّرَى قَدْ وُكِّلَ‏ كُلُّ مَلَكٍ مِنْهُمْ بِشَيْ‏ءٍ وَ هُوَ مُقِيمٌ عَلَيْهِ لَا يُفَارِقُهُ

He^-asws said: ‘To the sixth firmament, and in it is Hell upon a valley from its valleys, upon it are more guards than the stars of the sky, and drops of rain, and number of what is in the ocean, and number of the soil. Each Angel from them has been allocated with something, and he is established upon it, not separating from it’.

قُلْتُ جُعِلْتُ فِدَاكَ إِلَيْكُمْ جَمِيعاً يُلْقُونَ الْأَخْبَارَ

I said, ‘May I be sacrificed for you^-asws! Are they casting the news to all of you (Imams^-asws)?’

قَالَ لَا إِنَّمَا يُلْقَى ذَاكَ إِلَى صَاحِبِ الْأَمْرِ وَ إِنَّا لَنَحْمِلُ مَا لَا يَقْدِرُ الْعِبَادُ عَلَى الْحُكُومَةِ فِيهِ فَنَحْكُمُ فِيهِ فَمَنْ لَمْ يَقْبَلْ حُكُومَتَنَا جَبَرَتْهُ الْمَلَائِكَةُ عَلَى قَوْلِنَا وَ أَمَرَتِ الَّذِينَ يَحْفَظُونَ نَاحِيَتَهُ أَنْ يُقْسِرُوهُ فَإِنْ كَانَ‏ مِنَ الْجِنِّ مِنْ أَهْلِ الْخِلَافِ وَ الْكُفْرِ أَوْثَقَتْهُ وَ عَذَّبَتْهُ حَتَّى تَصِيرَ إِلَى مَا حَكَمْنَا بِهِ

He^-asws said: ‘No, but rather they are casting that to the Master of the Command, and we^-asws are carrying what the servants are not able to, upon the judgments in it, so we^-asws judge in it. The one who does not accept our^-asws judgments, the Angels force him upon accepting us^-asws, and I^-asws order those who are preserving its areas to compel him. So, if he was from the Jinn from the people of opposition and the Kufr, I^-asws deal with him and punish him until he comes to our^-asws judgment with him’.

قُلْتُ جُعِلْتُ فِدَاكَ فَهَلْ يَرَى الْإِمَامُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ

I said, ‘May I be sacrificed for you^-asws! Does the Imam^-asws see what is between the east and the west?’

قَالَ يَا ابْنَ بَكْرٍ فَكَيْفَ يَكُونُ حُجَّةً عَلَى مَا بَيْنَ قُطْرَيْهَا وَ هُوَ لَا يَرَاهُمْ وَ لَا يَحْكُمُ فِيهِمْ وَ كَيْفَ تَكُونُ حُجَّةً عَلَى قَوْمٍ غُيَّبٍ لَا يَقْدِرُ عَلَيْهِمْ وَ لَا يَقْدِرُونَ عَلَيْهِ وَ كَيْفَ يَكُونُ مُؤَدِّياً عَنِ اللَّهِ وَ شَاهِداً عَلَى الْخَلْقِ وَ هُوَ لَا يَرَاهُمْ وَ كَيْفَ يَكُونُ حَجَّةً عَلَيْهِمْ وَ هُوَ مَحْجُوبٌ عَنْهُمْ وَ قَدْ حِيلَ بَيْنَهُمْ وَ بَيْنَهُ أَنْ يَقُومَ بِأَمْرِ رَبِّهِ فِيهِمْ

He^-asws said: ‘O Ibn Bakr! How can he^-asws be a Divine Authority upon what is between its ends if he^-asws can neither see them nor judge regarding them?’ And how can there he^-asws be a Divine Authority upon an absent people, if he^-asws is unable upon them, nor are they able upon him^-asws? And how can he^-asws perform on behalf of Allah^-azwj and a witness upon the people if he^-asws cannot see them? And how can he^-asws be a Divine Authority upon them if he^-asws is veiled from them, and he^-asws is a mechanism between them and Him^-azwj that he^-asws is to stand with the Command of his^-asws Lord^-azwj among them?

وَ اللَّهُ يَقُولُ‏ وَ ما أَرْسَلْناكَ إِلَّا كَافَّةً لِلنَّاسِ‏ يَعْنِي بِهِ مَنْ عَلَى الْأَرْضِ وَ الْحُجَّةُ مِنْ بَعْدِ النَّبِيِّ يَقُومُ مَقَامَهُ‏ وَ هُوَ الدَّلِيلُ عَلَى مَا تَشَاجَرَتْ فِيهِ الْأُمَّةُ وَ الْآخِذُ بِحُقُوقِ النَّاسِ وَ الْقِيَامُ بِأَمْرِ اللَّهِ وَ الْمُنْصِفُ لِبَعْضِهِمْ مِنْ بَعْضٍ

And Allah^-azwj is Saying: And We did not Send you except to all of the people [34:28], Meaning by it the ones upon the earth, and the Divine Authority from after the Prophet^-saww would be standing in his^-saww place, and it is the evidence upon what the community is quarrelling regarding him, and he^-asws would be seizing with the rights of the people, and the standing with the Command of Allah^-azwj and the justice for one from the other.

فَإِذَا لَمْ يَكُنْ مَعَهُمْ مَنْ يَنْفُذُ قَوْلُهُ وَ هُوَ يَقُولُ‏ سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ‏ فَأَيُّ آيَةٍ فِي الْآفَاقِ غَيْرُنَا أَرَاهَا اللَّهُ أَهْلَ الْآفَاقِ وَ قَالَ‏ ما نُرِيهِمْ مِنْ آيَةٍ إِلَّا هِيَ أَكْبَرُ مِنْ أُخْتِها فَأَيُّ آيَةٍ أَكْبَرُ مِنَّا

So when there does not happen to be with them one who can implement His^-azwj Word, and He^-azwj is Saying: We will be Showing them Our Signs in the horizons and within their own selves, [41:53]. So, which Sign are there in the horizons apart from us^-asws. Allah^-azwj Shows these to the people of the horizons. And He^-azwj Said: And We did not Show them a Sign but it was greater than its counterpart, [43:48]. So which Sign is greater than us^-asws.

وَ اللَّهِ إِنَّ بَنِي هَاشِمٍ وَ قُرَيْشاً لَتَعْرِفُ مَا أَعْطَانَا اللَّهُ وَ لَكِنَّ الْحَسَدَ أَهْلَكَهُمْ كَمَا أَهْلَكَ إِبْلِيسَ وَ إِنَّهُمْ لَيَأْتُونَّا إِذَا اضْطُرُّوا وَ خَافُوا عَلَى أَنْفُسِهِمْ فَيَسْأَلُونَّا فَنُوَضِّحُ لَهُمْ فَيَقُولُونَ نَشْهَدُ أَنَّكُمْ أَهْلُ الْعِلْمِ ثُمَّ يَخْرُجُونَ فَيَقُولُونَ مَا رَأَيْنَا أَضَلَّ مِمَّنِ اتَّبَعَ هَؤُلَاءِ وَ يَقْبَلُ مَقَالاتِهِمْ

By Allah^-azwj! The Clan of Hashim^-asws and Quraysh recognise what Allah^-azwj has Given us^-asws, but the envy has destroyed them just as it destroyed Iblees^-la, and they are coming to us^-asws when they are desperate, and they are fearing upon themselves so they are asking us^-asws and we^-asws advise to them, and they say, ‘We testify that you (Imams^-asws) are the people of knowledge’. Then they go out and say, ‘We have not seen anyone more straying than the ones who follow them^-asws, and their words are being accepted’.

قُلْتُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الْحُسَيْنِ لَوْ نُبِشَ كَانُوا يَجِدُونَ فِي قَبْرِهِ شَيْئاً

I said, ‘May I be sacrificed for you^-asws! Inform me about Al-Husayn^-asws, if exhumed, would they find anything in his^-asws grave?’

قَالَ يَا ابْنَ بَكْرٍ مَا أَعْظَمَ مَسَائِلَكَ الْحُسَيْنُ مَعَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ الْحَسَنِ فِي مَنْزِلِ رَسُولِ اللَّهِ ص يَحْيَوْنَ كَمَا يَحْيَا وَ يُرْزَقُونَ كَمَا يُرْزَقُ فَلَوْ نُبِشَ فِي أَيَّامِهِ لَوُجِدَ فَأَمَّا الْيَوْمَ فَهُوَ حَيٌّ عِنْدَ رَبِّهِ يَنْظُرُ إِلَى مُعَسْكَرِهِ وَ يَنْظُرُ إِلَى الْعَرْشِ مَتَى يُؤْمَرُ أَنْ يَحْمِلَهُ

He^-asws said: ‘O Ibn Bakr! How mighty is your question! Al-Husayn^-asws is with his^-asws father^-asws and his^-asws mother^-asws, and his^-asws brother^-asws Al-Hassan^-asws in the house of Rasool-Allah^-saww. They^-asws are living just as the living do, and they^-asws are being sustained just as one gets sustained. If it had been exhumed during his^-asws days, you may have found (something). As for today, so he^-asws is alive in the Presence of his^-asws Lord^-azwj, looking at his^-asws soldiers, and looking at the Throne, when he^-asws would be Commanded to be carry it.

وَ إِنَّهُ لَعَلَى يَمِينِ الْعَرْشِ مُتَعَلِّقٌ يَقُولُ يَا رَبِّ أَنْجِزْ لِي مَا وَعَدْتَنِي وَ إِنَّهُ لَيَنْظُرُ إِلَى زُوَّارِهِ وَ هُوَ أَعْرَفُ بِهِمْ وَ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ بِدَرَجَاتِهِمْ وَ بِمَنْزِلَتِهِمْ عِنْدَ اللَّهِ مِنْ أَحَدِكُمْ بِوَلَدِهِ وَ مَا فِي رَحْلِهِ وَ إِنَّهُ لَيَرَى مَنْ يَبْكِيهِ فَيَسْتَغْفِرُ لَهُ رَحْمَةً لَهُ وَ يَسْأَلُ آبَاءَهُ‏ الِاسْتِغْفَارَ لَهُ

And he^-asws is on the right of the Throne, adhering, saying: ‘O Lord^-azwj! Fulfil for me^-asws what You^-azwj Promised me^-asws!’ And he^-asws is looked at his^-asws visitors, and he^-asws is cognizant with them, and with their names, and names of their fathers, and with their ranks, and with their status in the Presence of Allah^-azwj from each of you with his son, and what is in his journey, and he^-asws sees the ones crying (upon) him^-asws, so he^-asws seeks Forgiveness for him and asks his^-asws forefathers^-asws to seek Forgiveness for him.

وَ يَقُولُ لَوْ تَعْلَمُ أَيُّهَا الْبَاكِي مَا أُعِدَّ لَكَ لَفَرِحْتَ أَكْثَرَ مِمَّا جَزِعْتَ وَ يَسْتَغْفِرُ لَهُ رَحْمَةً لَهُ كُلُّ مَنْ سَمِعَ بُكَاءَهُ مِنَ الْمَلَائِكَةِ فِي السَّمَاءِ وَ فِي الْحَائِرِ وَ يَنْقَلِبُ وَ مَا عَلَيْهِ مِنْ ذَنْبٍ‏.

And he^-asws is saying: ‘If only you knew, o crying one, what is Prepared for you, you be joyful more than what you are alarmed’, and they seek Forgiveness for him for Mercy for him, everyone who hears his crying, from the Angels in the sky and in the confusion, and he turns and there is no sin upon him’’.^[58]

Appendix III: Q&A Ismaili Questions and our replies

Q-1. We Shias, both Ismailis and Twelvers agreed the office of Imamah goes to the oldest son.

Reply: No doubt there is a merit for being the elder son, i.e., as older son is responsible for paying off the debts, returning entrustments, distributing the inheritance. As for the general criteria, elder son if lives (unlike the death of Ismail during the life time of the 6^th Imam^-asws), is more reserving to be made Imam, i.e., following Hadith:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الدَّلَالَةِ عَلَى صَاحِبِ هَذَا الْأَمْرِ فَقَالَ الدَّلَالَةُ عَلَيْهِ الْكِبَرُ وَ الْفَضْلُ وَ الْوَصِيَّةُ إِذَا قَدِمَ الرَّكْبُ الْمَدِينَةَ فَقَالُوا إِلَى مَنْ أَوْصَى فُلَانٌ قِيلَ إِلَى فُلَانِ بْنِ فُلَانٍ وَ دُورُوا مَعَ السِّلَاحِ حَيْثُمَا دَارَ فَأَمَّا الْمَسَائِلُ فَلَيْسَ فِيهَا حُجَّةٌ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ahmad Bin Umar,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, said, ‘I asked him^-asws about the evidence upon the owner of this matter (Imamate)’. So he^-asws said: ‘The evidence upon him^‑asws is being the elder, and the merit, and the bequest. When the riders of Al-Medina proceed and they say, ‘To whom has so and so (Imam^-asws) bequeathed to?’ It can be said, ‘To so and so, son of so and so’, and it (the Imamate) would circle around along with the weapons wherever they may be. So as for the asking questions, so there is no proof in it’.^[59] (see More Ahadith in Appendix III-A)

1. But there are exceptions as per Mashiya of Allah^-azwj, i.e., Qabeel was older than Habeel^-as but Qabeel’s offering was not Accepted by Allah^-azwj and Allah^-azwj Decided that Imamat to be Transferred to Habeel^-as after Adam^-as. Imamat came to two brothers, Imam Hassan^-asws and Imam Hussain^-asws, never before nor afterwards, as Imam Ali^-asws says I^-asws am the fourth Caliph (Imam – from the chain of Imams Made by Allah^-azwj: Adam^-as, Dawood^-as, Haroon^-as, and Ali^-asws (see Appendix III-B below);
2. Haroon^-as, the legatee of Prophet Musa^-as passed away before Prophet Musa^-as, so يوشع بن نون Yoshua bin Noon was selected as the successor of Prophet Musa^-as;
3. Imam Ali^-asws had two elder brothers but Allah^-azwj selected Imam Ali^-asws as a successor to Rasool Allah^-saww;
4. Then all presented Ahadith and historical accounts confirm that the eldest son of Imam Jafar Sadiq^-asws had passed away during the life time of the Imam^-asws and the 6^th Imam^-asws continued with his Divine responsibilities as an Imam for some time and finally leaving behind his legatee Musa^-asws Ibn Jafar^-asws, as a 7^th
5. Finally the Mashiya of Allah^-azwj was not Accepted by the Ismaili Shias, a stance similar to the earlier Muslims who insisted to disobey Rasool Allah^-saww regarding the Mashiya of Allah-azwj regarding his^-saww successor after him^-saww.

Q-2. Ismailis believe there must always be an Imam who can interpret the religion for them.

Reply: A guiding Imam needs to be present as per the beliefs of the Twelvers, but Allah^‑azwj’s Wali can still provide guidance without having to be physically present in front of people, but how? If Allah^-azwj has Allowed Iblis^-la to misguide people without being present in person so has Allah^-azwj Enabled the Imam of guidance to Fulfil his duties without having to physically appear before believers. This has been the case prior to the announcement of Prophethood of Rasool Allah^-saww and after Prophet Isa^-as, presence of Imams^-asws who came one after another (but were neither publicly recognised nor did they announce their Divine Status).

Why there is no Imam these days?

Reply: Here we present a Hadith. Imam^-asws said: ‘The one who would be filling it (the earth) with justice just as it had been filled with injustice and tyranny upon an interval from the Imams^-asws, (his^-ajfj case is) just as Rasool-Allah^-saww was Sent upon an interval from the Rasools^-as’.^[60]

Q-3. Twelvers believe in Wilayat Al-Tashari and since this is the case and their Imam can abrogate the laws so can their (Ismaili) present imam. It is for this reason why Twelvers and Sunnis have problems with their practices since it’s not considered mainstream.

Reply: In Ahadith, there are no divisions of Wilayah but its total submission to the Imam^-asws

حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الزِّيَادِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنَا أَبَانُ بْنُ عُثْمَانَ عَنْ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ كَمَا نُودِيَ بِالْوَلَايَةِ .

Al Husayn Bin Muhammad Al Ashary narrated to me, from Moalla Bin Muhammad Al Ziyadi, from Al Hassan Bin Ali Al Washa who said, ‘Aban Bin Usman narrated to us, from Fuzayl Bin Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Islām is built upon five (Pillards) – Upon the Salāt, and the Zakāt, and the Soām (Fasts), and the Hajj, and the Wilayah, and we^-asws do not call (emphasise) with anything like what we^-asws called (have emphasised) with the Wilayah’.^[61]

Taqleed of Imam Ali^-asws bin Abi Talib^-asws was made compulsory

وَ هُوَ أَخِي عَلِيُّ بْنُ أَبِي طَالِبٍ، وَ هُوَ فِيكُمْ بِمَنْزِلَتِي فِيكُمْ، فَقَلِّدُوهُ دِينَكُمْ وَ أَطِيعُوهُ فِي جَمِيعِ أُمُورِكُمْ،

My brother Ali bin Abi Talib^-asws is equal to me in (Divine) status; you should do his^-asws Taqleed not only in the religious affairs but also in all worldly matters. (An extract)[62]

Q-4. Twelver Hadith also suggests the Imam will return and bring a new religion.

Reply: To re-establish the original religion, as the religion would have been changed so much that people will feel that it’s not what they were practising hence they will consider it a new religion., but the religion will be as it was completed during the time of Rasool Allah^‑saww.

Q-5. The Sirah of the Prophet (saww) is a prime example of how religious laws were changed. The social situation was taken into consideration. For example, fast on Ashurah was abrogated by Ramadan. Likewise direction of Qibala etc. Ismailis believe in 3 obligatory prayers. This prayer is a form of Salah. They fast but in the sense of the mind and heart.

Reply: These were as per the Mashiya of Allah^-azwj and none of the act of religion will be changed except by Allah^-azwj – Prophet came just communicated the Commands of Allah^-azwj with the people. There are extensive details on the Fasting times, on those which break the Fast, which elevate the Fast and which would spoil the fast, starving between the start of Dawn to Sunset is from the main limit of the fast.

Q-5. Muslims believe that bad thoughts don’t break the fast and long as you don’t act on them you are not punished. Ismailis on the other hand do believe that they do so it’s even more important than eating and drinking. The fasting of the mind and heart it is a more intense form of fasting than the fasting from the food and drink in the month of Ramadan

Reply: Since, there will be no change until the Day of Reconning as per many Ahadith), here we have all details in the Ahadith books, to be followed as endorsed and ratified by an Imam^-asws after an Imam^-asws.

Q-6. Twelvers shouldn’t have a problem with Ismailis following their Hazr imam because even in their own Hadith collections say the Imams can abrogate their own practices.

In Al Kafi book 4 Kitab Al Hujjah chapter 21 H. 2 said the Hadith is abrogated just as the Qur’an is abrogated. This even includes Hadith of the Prophet. Also in Hadith 3 same chapter if someone comes with the Hadith from the Prophet and it contradictors what the current Imam says that they can abrogate the Prophets statement.

Reply: This is true that the Islamic laws were gradually introduced but religion was completed after the announcement of Mankunto Mola ho fa haza Ali un Mola, (One whose Master I^-saww was, so Ali^-asws is his Master) and the Verse came Ikmalto deen o kum…(5:3).(since then there will be no change until the Day of Reconning as per many Ahadith), certain Ahadith which were issued under the strict conditions of Taqeeya showed some changes[63], or under those conditions when the changes to the Sunnah of Prophet^-saww were deliberately made by the Muslim rulers, i.e., Muqam-e-Ibrahim was shifted away from the Kabah wall during the time of the second Muslim Caliph, so under these conditions, Imam^-asws instructed his^-asws Shias to carry out the Tawaf between the Hajar e Aswat and Muqam e Ibrahim, so under these conditions the Tawaf will still be in accordance to the Tawaf as per Sunnah of Rasool Allah^-saww.

Q-7. Generally, Ismailis concede that they do not follow the Sunnah of the Prophet as it was done in the past, even though they believe it was inspired. But laws can be abrogated by later imams and even their present one.

Reply: This would be the result of following false imams, as per Ahadith the Halal and Harram are not to change until the Dooms Day, there are some example of exceptions which are found in the Ahadith, i.e., conditions of Taqeeya, as stated in the above reply.

Q-8. The prayer in Makkah was less than the prayer in Medina. The Qiblah was changed. When fasting was implemented it was specific days, before the month of Ramadan. Sexual relations were before allowed during the fast. When conditions evolved, certain ahkam evolved. Even though the ahkam changed because the conditions on earth change, there are certain component that does not. The unchanging principle is called the Hikmah.

Reply: This was the case at the start as Islamic laws were introduced and implemented gradually, but once the religion was completed, these laws are to be followed until the time of the Qiyama.

9. The rituals of Muharram. What’s the use of them? That they are for maarifah…responding to the question why don’t agha Khanis take part in Ashura rituals. He said the only maarifah of God is thru the living Imam. The Imam prescribes certain rituals and ethical actions. Then your heart will be purified and transformed…as if mourning for Imam Hussain doesn’t purify the heart.

Reply: Aza rituals are not compulsory but a way to show reverence and love for the martyred Imam^-asws and his family and friends, but that’s another topic.

Appendix III-A:

فَلَمَّا مَضَى عَلِيٌّ ( عليه السلام ) كَانَ الْحَسَنُ ( عليه السلام ) أَوْلَى بِهَا لِكِبَرِهِ فَلَمَّا تُوُفِّيَ لَمْ يَسْتَطِعْ أَنْ يُدْخِلَ وُلْدَهُ وَ لَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ فَيَجْعَلَهَا فِي وُلْدِهِ إِذاً لَقَالَ الْحُسَيْنُ أَمَرَ اللَّهُ بِطَاعَتِي كَمَا أَمَرَ بِطَاعَتِكَ وَ طَاعَةِ أَبِيكَ وَ بَلَّغَ فِيَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَمَا بَلَّغَ فِيكَ وَ فِي أَبِيكَ وَ أَذْهَبَ اللَّهُ عَنِّي الرِّجْسَ كَمَا أَذْهَبَ عَنْكَ وَ عَنْ أَبِيكَ

So when Ali^-asws passed away, it was Al-Hassan^-asws who was closest with it due to his being elder. So when he^-asws passed away, he^-asws did not have the leeway that he^-asws should include his^-asws son, and he^-asws would not have done that and Allah^-azwj Mighty and Majestic is Saying [33:6] and the possessors of relationships are nearer to each other in the Ordinance of Allah, so he^-asws would make it to be in his^-asws son, when Al-Husayn^-asws could have said: ‘Allah^-azwj has Commanded with obedience to me^-asws just as He^-azwj had Commanded with obedience to you^-asws and obedience to your^-asws father^-asws, and Rasool-Allah^-saww delivered regarding me^-asws just as he^-saww delivered regarding you^-asws and regarding your^-asws father^-asws, and Allah^-azwj Removed the uncleanness from me^-asws just as He^-azwj had Removed it from you^-asws and from your^-asws father^-asws’.

فَلَمَّا صَارَتْ إِلَى الْحُسَيْنِ ( عليه السلام ) لَمْ يَكُنْ أَحَدٌ مِنْ أَهْلِ بَيْتِهِ يَسْتَطِيعُ أَنْ يَدَّعِيَ عَلَيْهِ كَمَا كَانَ هُوَ يَدَّعِي عَلَى أَخِيهِ وَ عَلَى أَبِيهِ لَوْ أَرَادَا أَنْ يَصْرِفَا الْأَمْرَ عَنْهُ وَ لَمْ يَكُونَا لِيَفْعَلَا ثُمَّ صَارَتْ حِينَ أَفْضَتْ إِلَى الْحُسَيْنِ ( عليه السلام ) فَجَرَى تَأْوِيلُ هَذِهِ الْآيَةِ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ

So when it (Imamate) came to be to Al-Husayn^-asws, there did not happen to be a leeway from any one from his^-asws family that he should claim upon it just as he^-asws had a claim upon his^-asws brother^-asws, and upon his^-asws father^-asws. Had he^-asws intended to divert the matter from him^-asws, he^-asws could not have done so. Then, it came to be, as a result, to Al-Husayn^-asws. And so flowed the explanation of this Verse [33:6] and the possessors of relationships are nearer to each other in the Ordinance of Allah.

ثُمَّ صَارَتْ مِنْ بَعْدِ الْحُسَيْنِ لِعَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَتْ مِنْ بَعْدِ عَلِيِّ بْنِ الْحُسَيْنِ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ ( عليه السلام )

Then it came to be, from after Al-Husayn^-asws, to Ali^-asws Bin Al-Husayn^-asws. Then it came to be, from after Ali^-asws Bin Al-Husayn^-asws, to Muhammad^-asws Bin Ali^-asws’.

وَ قَالَ الرِّجْسُ هُوَ الشَّكُّ وَ اللَّهِ لَا نَشُكُّ فِي رَبِّنَا أَبَداً .

And he^-asws said: ‘The ‘الرِّجْسُ’ uncleanness, it is the doubt. By Allah^-azwj! We^-asws do not doubt in our^-asws Lord^-azwj, ever!’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنُ بْنُ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَ ذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Ayoub Bin Al Hurr and Imran Bin Ali Al Halby, from Abu Baseer, from Abu Abdullah^-asws, similar to that.^[64]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يُوسُفَ ( عليه السلام ) لَمَّا قَدِمَ عَلَيْهِ الشَّيْخُ يَعْقُوبُ ( عليه السلام ) دَخَلَهُ عِزُّ الْمُلْكِ فَلَمْ يَنْزِلْ إِلَيْهِ فَهَبَطَ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا يُوسُفُ ابْسُطْ رَاحَتَكَ فَخَرَجَ مِنْهَا نُورٌ سَاطِعٌ فَصَارَ فِي جَوِّ السَّمَاءِ فَقَالَ يُوسُفُ يَا جَبْرَئِيلُ مَا هَذَا النُّورُ الَّذِي خَرَجَ مِنْ رَاحَتِي فَقَالَ نُزِعَتِ النُّبُوَّةُ مِنْ عَقِبِكَ عُقُوبَةً لِمَا لَمْ تَنْزِلْ إِلَى الشَّيْخِ يَعْقُوبَ فَلَا يَكُونُ مِنْ عَقِبِكَ نَبِيٌّ .

A number of our companions, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Yusuf^-as was such that when the elderly Yaqoub^-as proceeded to him^-as, the might of the kingship entered into him^-as and he^-as did not dismount to (welcome) him^-as. So, Jibraeel^-as descended and said: ‘O Yusuf^-as! Extend your^-as palm!’. So a shining light came out from it and came to be in the atmosphere of the sky. So Yusuf^-as said: ‘What is this light which came out from my^-as palm?’ So he^-as said: ‘The Prophet-hood has been Removed from your^-as children as a Punishment to what caused you^-as not to descend to the elderly Yaqoub^-as, therefore there will not happen to be a Prophet^-as from your^-as children’.^[65]

Appendix III-B: The Caliphs Made by Allah^-azwj

ابن شاذان: عن علي بن الحسين، عن أبيه (عليهما السلام): قال أمير المؤمنين (عليه السلام): «من لم يقل إني رابع الخلفاء الأربعة، فعليه لعنة الله».

Ibn Shazan, from Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The one who does not say that I^-asws am the fourth Caliph, so upon him is the Curse of Allah^-azwj’’.

قال الحسين بن زيد: فقلت لجعفر بن محمد (عليهما السلام): قد رويتم غير هذا فإنكم لا تكذبون؟! قال (عليه السلام): «نعم قال الله تعالى في محكم كتابه: وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فكان آدم أول خليفة الله. و يا داوُدُ إِنَّا جَعَلْناكَ خَلِيفَةً فِي الْأَرْضِ فكان داود الثاني.

Al-Husayn Bin Zayd said, ‘So I said to Ja’far^-asws Bin Muhammad^-asws, ‘It has been reported other than this, and you (Imams^-asws) are not lying?’ He^-asws said: ‘Yes. Allah^-azwj the Exalted Said in the Decisive (Verses) of His^-azwj Book: And when your Lord said to the Angels: I am going to Make a Caliph in the earth [2:30] – so Adam^-as was the first Caliph of Allah^-azwj. And O Dawood ! We have Made you a Caliph in the earth [38:26] – So Dawood^-as was the second.

و كان هارون خليفة موسى قوله تعالى: اخْلُفْنِي فِي قَوْمِي وَ أَصْلِحْ، و هو خليفة محمد (صلى الله عليه و آله)، فلم لم يقل: إني رابع الخلفاء الأربعة؟.

And Haroun^-as was the Caliph of Musa^-as, saying it in the Words of the Exalted Be my Caliph, and correct (the people) [7:142]. And he (Ali^-asws) is the Caliph of Muhammad^-saww. So why shouldn’t one say he^-asws is the fourth Caliph?’^[66]

العياشي: عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «لا نقول درجة واحدة، إن الله يقول: درجات بعضها فوق بعض، إنما تفاضل القوم بالأعمال».

Al Ayyashi, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘We are not saying there is one level (rank). Allah^-azwj is Saying: Raised some of you above the others by ranks [6:165]. But rather, the people are merited by the deeds’’.^[67]

[1] Allah^-azwj Sent Prophets in the physical shape of a human being who guided both human beings as well as the Jinns.

[2] In common with the 12 Imamis

[3] Ask the people of Ahl Al-Zikr if you don’t know (21:7)

[4] إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ {40}

Except for Your servants from them, the sincere ones’ [15:40]

 

[5] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 13

[6] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 5

[7] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 14

[8] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 28

[9] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 39

[10] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 5 H 6

[11] Al Kafi V 1 – The Book Of Divine Authority CH 98 H 5

[12] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 5

[13] Verse 97 (Inna Anzalna…)

[14] As there are many Ahadith which say that ascension of Rasool Allah^-saww, from the time frame of earth was of few seconds/minutes.

[15] Unexplainable wonders

[16] 15:34

[17] نهج البلاغة: 287 الخطبة 192.

[18] Akhbaris were persecuted, tortured and killed in large numbers as their presence was considered as a serious threat to the Usooli school of thought, i.e., by Al-Wahid Bihbahani (died 1791), see for example An Introduction to Shi’i Islam by Moojan Momen.

[19] Al Kafi V 1 – The Book Of Divine Authority CH 86 H 3

[20]                      H., 1   الكافي (ط – الإسلامية)، ج‏2، ص: 266

[21]                    H., 143     بحار الأنوار (ط – بيروت)، ج‏52، ص: 365

[22] Al Kafi V 3 – The Book Of Funerals CH 86 H 11

[23] The Hadeeth of 73 sects within the Muslim Ummah is narrated in main Sunni books of Hadeeth, e.g.,

Sunan Abi Dawood 3/896, Saheeh al-Jaami’ Al-Sagheer by Soyooti 1/156, Ibn Maajah, Ahmad Bin Hanbal, Al-Haytami, ibn Hajar al-Asqalaani, Ibn Taymiyyah, Majmoo’ Al-Fataawa 3/345 -the Hadeeth of the 73 sect is agreed upon among the scholars that it is authentic.

[24] Al-Kafi, Vol. 8, H. 14731

[25] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq^-asws, Ch 8 H 24 e

[26] تفسير العيّاشي 2: 26/ 71.

[27] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq^-asws, Ch 8 H 17

[28] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq^-asws, Ch 8 H 24 a

[29] Bihar Al-Anwaar – V 47, The book of History – Ja’far Al-Sadiq^-asws, Ch 8 H 37

[30] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 8 H 24 c

[31] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 8 H 43

[32] ( 1). في الكافي عن جميل بن دراج عن أبي عبد اللّه عليه السلام قال: بادروا أولادكم بالحديث قبل أن يسبقكم اليهم المرجئة. و ذكره الفيض رحمه اللّه في الوافي قائلا بعده بيان: يعنى علموهم في شرح شبابهم بل في أوائل إدراكهم و بلوغهم التميز من الحديث ما يهتدون به إلى معرفة الأئمّة عليهم السلام و التشيّع قبل أن يغويهم المخالفون و يدخلهم في ضلالتهم فيتعسّر و يدخلهم في ضلالتهم فيتعسّر بعد ذلك صرفهم عن ذلك؛ و المرجئة في مقابلة الشيعة من الارجاء بمعنى التأخير لتأخيرهم عليّا عليه السلام عن مرتبته و قد يطلق في مقابلة الوعيديّة إلّا أن الأول هو المراد هنا. انتهى. و في الخصال‏[ لا يغلب عليهم المرجئة برأيها].

[33]                         تحف العقول، النص، ص: 104

[34] Al Kafi V 1 – The Book Of Divine Authority CH 64 H 6

[35] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 3

[36] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 11

[37] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 5

[38] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 7

[39] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 14

[40] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 15

[41] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 16

[42] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 17

[43] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 18

[44] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 19

[45] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 20

[46] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 8

[47] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 9

[48] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 10

[49] Bihar Al Anwaar – V 23, The book of Imamate, P 3 Ch 4 H 1

[50] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 13

[51] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 5

[52] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 14

[53] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 28

[54] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 39

[55] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 5 H 6

[56] Bihar Al-Anwaar – V 25, The book of Imamate, P 2 Ch 3 H 68

[57] Pus from private parts of prostitutes

[58] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 24

[59] Al Kafi V 1 – The Book Of Divine Authority CH 62 H 5

[60] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 21

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 1

[62] Rasool Allah^-saww said in the Sermon at Ghadeer – an Extract from Ihtijaj-e-Tabrisi

[63] The famous case of Ali Ibn Yaqteen who was asked to make Wazu as per Sunnis during the time of Haroon Al-Rashid, to save his life, once, he was safe, so the new orders came from the 7th Imam^-asws to revert to the Sunnah of Rasool Allah^-saww when performing his Wazu.

[64] Al Kafi V 1 – The Book Of Divine Authority CH 64 H 1

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 124 H 15

[66] مائة منقبة: 125 منقبة 59.

[67] تفسير العيّاشي 1: 388/ 147.