Waqafi Sect Beliefs, Our Reply

Summary:

The ‘Waqifites’ or ‘Waqifa’ are a ‘break-away’ sect from the twelve Imami Shias, they believe in the seven Imams – Imam Musa Al-Kazim^-asws being their last Imam^-asws and they refer to him^-asws as the ‘Al-Qa’im^-asws’ and consider him^-asws to be in the second occultation (Ghayba – they also believe in two Ghayba).  They deny the Divine Leadership of Imam Al-Reza^-asws as well as the other Imams – who have come after him^-asws.

Waqifites emerged during the time of 8^th Imam (Ali^-asws Ibn Musa Al-Reza^-asws) – about 183 A.H., just after the martyrdom of Imam Musa Al-Kazim^-asws – so they were formed a long time ago. Several of the twelve Imami Ahadith compilers have given the reasons behind the emergence of the ‘Waqifites’, and have provided refutations based on Ahadith.  For the convenience of our readers, Chapter ten from ‘Uyun Akhbar Al-Reza’ is given in Appendix I.[1]  The subject, therefore, is rather vast with extensive literature devoted to the refutation of ‘Waqifites’ beliefs by the twelve Imami scholars.  Our reply, however, is confined to three ‘Waqifites’ articles recently being compiled in English and uploaded at ‘http://www.tashayyu.org/articles’.

In the ‘Waqifites’ articles, the author has conveniently ignored many of those Ahadith which clearly support twelve successors of the Rasool Allah^-saww therein the name of twelve Divine Imams^-asws are mentioned.  To promote the ‘Waqifites’ beliefs, the author (of those three articles) has taken only those Ahadith which give evidence of the existence of nine Imams^-asws, while most of the time, quoting Ahadith from ‘secondary sources’ (Ahadith compiled after the Grand Occultation of the 12^th Imam^-asws), drawing indirect conclusions (while interpreting a cluster of Ahadith) and superseding famous and undisputed Ahadith[2] (by both Sunnis and Shias sources).  And by frequently adhering to conflicting ‘Khabar-e-Wahid’ Ahadith (lone Ahadith from a single source which contradicts established and undisputed Ahadith) – the latter type of Ahadith (‘Khabar-e-Wahid’), however, can be taken if in agreement with Holy Quran and well-established Ahadith (as per Ahadith authenticity criteria, cited later).

Also, frequent indirect conclusions have been derived in those three articles, based on the use of analogy, assumptions (in particular to the uncertainty related to the identification of the narrators). We have replied (by quoting Ahadith) to each of their points (headings) underneath each presented argument. Our refutations along with the summary of their arguments are given in Appendix II.  In the main article, we present the proofs of the twelve Divine Leaders (Imams^-asws) with particular emphasis on those Ahadith which prove the Immamat (Divine Leadership) of the 8^th to the 12 Imams^-asws.

In this article, we attempt to provide undeniable and irrefutable proofs from Ahadith on the twelve Divine Leader (Imams^-asws) as Ordained by Allah^-azwj and announced by the Rasool Allah^-saww and reaffirmed by the Imams^-asws – one after the other.  In addition, we will briefly review the occurance of ‘Ghayba’.  However, prior to going further into details, let us first refute Waqifites’ main claim that the 7^th Imam^-asws is the ‘Qa’im^-asws’ and is in ‘Ghayba’ (occultation) by examining the following Ahadith:

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

Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ja’far Bin Al Qasim, from Muhammad Bin Al Waleed Al Khazzaz, from Al Waleed Bin Uqba, from Al Haris Bin Ziyad, from Shuayb, from Abu Hamza who said:

‘I went over to Abu Abdullah^-asws and I said to him^-asws, ‘Are you^-asws the Master^-asws of this command (i.e., Al-Qa’im^-asws)?’ So he^-asws said: ‘No’. So I said, ‘So, your^-asws son^-asws (Musa Al-Kazim^-asws)?’ So he^-asws (Al-Sadiq^-asws) said: ‘No’.

So I said, ‘So, a son^-asws (Ali Al-Reza^-asws) of your^-asws son^-asws, is him^-asws (Al-Qa’im^-asws)?’ He^-asws (Al-Sadiq^-asws) said: ‘No’. So I said, ‘So, a son^-asws, for a son^-asws of your^-asws son^-asws (Al-Jawwad^-asws)?’

So he^-asws (Al-Sadiq^-asws) said: No’. I said, ‘Who is he^-asws?’ He^-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, just as Rasool-Allah^-saww was Sent upon an interval from the Rasools^-as’.^[3]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنْ كَانَ كَوْنٌ وَ لَا أَرَانِي اللَّهُ ذَلِكَ فَبِمَنْ أَئْتَمُّ قَالَ فَأَوْمَأَ إِلَى ابْنِهِ مُوسَى ( عليه السلام )

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Najran,

(It has been narrated) from Isa Bin Abdullah Bin Muhammad Bin Umar, son of Ali^-asws Bin Abu Talib^-asws, from Abu Abdullah^-asws, said,

‘I said to him^-asws, ‘If it does happen, and may Allah^-azwj not Show me that, so with one should I take as an Imam^-asws?’ So he^-asws gestured towards his^-asws son^-asws Musa^-asws’.

قُلْتُ فَإِنْ حَدَثَ بِمُوسَى حَدَثٌ فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ قُلْتُ فَإِنْ حَدَثَ بِوَلَدِهِ حَدَثٌ وَ تَرَكَ أَخاً كَبِيراً وَ ابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ

I said, ‘if It occurs with Musa^-asws an occurrence (of death), who should I take as an Imam^-asws?’ He^-asws said: ‘With his^-asws son^-asws’. I said, ‘Supposing there occurs with his^-asws son^-asws an occurrence (of death), and he^-asws leaves a lot of brothers and young sons, so with whom should I take as an Imam^-asws?’ He^-asws said: ‘With his^-asws son^-asws’.

ثُمَّ قَالَ هَكَذَا أَبَداً قُلْتُ فَإِنْ لَمْ أَعْرِفْهُ وَ لَا أَعْرِفْ مَوْضِعَهُ قَالَ تَقُولُ

Then he^-asws said: ‘This is how it will be for ever!’. I said, ‘Supposing I do not reconise him^-asws nor do I recognise his^-asws place?’ He^-asws said: ‘You should be saying,

اللَّهُمَّ إِنِّي أَتَوَلَّى مَنْ بَقِيَ مِنْ حُجَجِكَ مِنْ وُلْدِ الْإِمَامِ الْمَاضِي فَإِنَّ ذَلِكَ يُجْزِيكَ إِنْ شَاءَ اللَّهُ

‘O Allah^-azwj! I hereby take as a Guardian the one^-asws who remains from Your^-azwj Divine Authority, from a son^-asws of the past Imam^-asws’. So that would suffice you, if Allah^-azwj so Desires’.^[4]

كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ الْفَارِسِيِّ عَنْ عُبْدُوسٍ الْكُوفِيِّ عَنْ حَمْدَوَيْهِ عَمَّنْ حَدَّثَهُ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ قَالَ وَ حَدَّثَنِي بِذَلِكَ إِسْمَاعِيلُ بْنُ مُحَمَّدِ بْنِ مُوسَى بْنِ سَلَّامٍ عَنِ الْحَكَمِ بْنِ عِيصٍ قَالَ‏ دَخَلْتُ مَعَ خَالِي سُلَيْمَانَ بْنِ خَالِدٍ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا سُلَيْمَانُ مَنْ هَذَا الْغُلَامُ فَقَالَ ابْنُ أُخْتِي فَقَالَ هَلْ يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ نَعَمْ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَخْلُقْهُ شَيْطَاناً

Kashi – Muhammad Bin Al Hassan Al Barasi, from Abu Al Al Farsy, from Adous Al Kufy, from Hamdwayh, from the one who narrated it, from Al Hakam Bin Miskeen who said, ‘And it was narrated to me with that by Ismail Bin Muhammad Bin Salam, from Al Hakam Bin Ayz who said,

‘I went over with my nephew Suleyman Bin Khalid to Abu Abdullah^-asws. So he^-asws said: ‘O Suleyman! Who is this boy?’ So he said, ‘Son of my sister’. So he^-asws said: ‘Does he recognise this matter (Al-Wilayah)?’ So he said, ‘Yes’. So he^-asws said: ‘The Praise is for Allah^-azwj Who did not Create him as a Satan^-la’.

ثُمَّ قَالَ يَا سُلَيْمَانُ عَوِّذْ بِاللَّهِ وُلْدَكَ مِنْ فِتْنَةِ شِيعَتِنَا فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا تِلْكَ الْفِتْنَةُ قَالَ إِنْكَارُهُمُ‏ الْأَئِمَّةَ ع وَ وُقُوفُهُمْ عَلَى ابْنِي مُوسَى قَالَ يُنْكِرُونَ مَوْتَهُ وَ يَزْعُمُونَ أَنْ لَا إِمَامَ بَعْدَهُ أُولَئِكَ شَرُّ الْخَلْق‏

Then he^-asws said: ‘O Suleyman! Seek Refuge with Allah^-azwj for your children from ‘فتنة’ the strife of Satan^-la’. I said, ‘May I be sacrificed for you^-asws! And what is that ‘الفتنة’ strife?’ He^-asws said: ‘Their denial of the Imams^-asws and their pausing upon my son^-asws Musa^-asws’. He^-asws said: ‘They would be denying his^-asws death and they would be claiming that there is no Imam^-asws after him^-asws. They would be the most evil of the creatures’.[5]

كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ عَمِّهِ عَنْ جَدِّهِ عُمَرَ بْنِ يَزِيدَ قَالَ‏ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَحَدَّثَنِي مَلِيّاً فِي فَضَائِلِ الشِّيعَةِ ثُمَّ قَالَ إِنَّ مِنَ الشِّيعَةِ بَعْدَنَا مَنْ هُمْ شَرٌّ مِنَ النُّصَّابِ قُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ يَنْتَحِلُونَ حُبَّكُمْ وَ يَتَوَلَّوْنَكُمْ وَ يَتَبَرَّءُونَ مِنْ عَدُوِّكُمْ قَالَ نَعَمْ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ بَيِّنْ لَنَا نَعْرِفْهُمْ فَلَسْنَا مِنْهُمْ قَالَ كَلَّا يَا عُمَرُ مَا أَنْتَ مِنْهُمْ إِنَّمَا هُمْ‏ قَوْمٌ‏ يُفْتَنُونَ‏ بِزَيْدٍ وَ يُفْتَنُونَ بِمُوسَى.

Kashi – Muhammad Bin Al Hassan Al Barasy, from Abu Ali, from Al Husayn Bin Muhammad Bin Umar Bin Yazeed, from his uncle, from his grandfather Umar Bin Yazeed who said,

‘I went over to Abu Abdullah^-asws. So he^-asws narrated to me for a while regarding the merits of the Shia, then said: ‘From the Shias from after us^-asws would be ones who would be more evil than the Hostile Ones (Nasibis)’. I said, ‘May I be sacrificed for you^-asws! Wouldn’t they be posing your^-asws love and befriending you^-asws (Imams^-asws) and disavowing from your^-asws enemies?’ He^-asws said: ‘Yes’. I said, ‘May I be sacrificed for you^-asws! Explain to us so we know them. Are we not from them?’ He^-asws said: ‘O Umar! You are not from them. But rather, they would be a people who would be tested by Zayd and they would be tested by Musa^-asws’.[6]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ صَبَّاحٍ عَنْ إِسْمَاعِيلَ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ‏ كُنْتُ عِنْدَ الصَّادِقِ ع إِذْ دَخَلَ مُوسَى ع فَجَلَسَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا ابْنَ أَبِي‏ يَعْفُورٍ هَذَا خَيْرُ وُلْدِي‏ وَ أَحَبُّهُمْ‏ إِلَيَ‏ غَيْرَ أَنَّ اللَّهَ جَلَّ وَ عَزَّ يُضِلُّ قَوْماً مِنْ شِيعَتِنَا فَاعْلَمْ أَنَّهُمْ قَوْمٌ‏ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ‏ … يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ‏

Muhammad Bin Al Hassan, from Abu Ali, from Muhammad Bin Sabah, from Ismail Bin Aamir, from Aban, from Habeeb Al Khashamy, from Ibn Abu Yafour who said,

‘I was in the presence of Al-Sadiq^-asws when Musa^-asws entered and sat down. So Abu Abdullah^-asws said: ‘O Ibn Abu Yafour! This is the best of my sons and the most beloved of them to me^-asws, apart from that Allah^-azwj Mighty and Majestic would Let stray a group of our^-asws Shias. Therefore, know that they would be a people for whom there would be no share in the Hereafter nor would Allah^-azwj be speaking to them on the Day of Judgment, nor would He^-azwj Purify them (of their sins), and for them would be a Painful Punishment’.

قُلْتُ جُعِلْتُ فِدَاكَ قَدْ أَزَغْتَ قَلْبِي عَنْ هَؤُلَاءِ قَالَ يَضِلُّ بِهِ قَوْمٌ مِنْ شِيعَتِنَا بَعْدَ مَوْتِهِ جَزَعاً عَلَيْهِ فَيَقُولُونَ لَمْ يَمُتْ وَ يُنْكِرُونَ الْأَئِمَّةَ ع مِنْ بَعْدِهِ وَ يَدْعُونَ الشِّيعَةَ إِلَى ضَلَالَتِهِمْ وَ فِي ذَلِكَ إِبْطَالُ حُقُوقِنَا وَ هَدْمُ دِيْنِ اللَّهِ يَا ابْنَ أَبِي يَعْفُورٍ فَاللَّهُ وَ رَسُولُهُ مِنْهُمْ بَرِي‏ءٌ وَ نَحْنُ مِنْهُمْ بِرَاءٌ.

I said, ‘May I be sacrificed for you^-asws! My heart is constricted from them’. He^-asws said: ‘A group of our^-asws Shias would be strayed by it after his^-asws passing away, panicking upon it, so they would be saying, ‘He^-asws did not die’, and they would be denying the Imams^-asws (who would come) after him^-asws, and they would be calling the Shias to their straying, and in that our^-asws rights would be invalidated and the Religion of Allah^-azwj would be demolished. O Ibn Abu Yafour! Thus, Allah^-azwj and His^-azwj Rasool^-saww are disavowed from them and we^-asws (Imams^-asws) disavow from them’.[7]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ سَعِيدٍ الْعَطَّارِ عَنْ حَمْزَةَ الزَّيَّاتِ قَالَ‏ سَمِعْتُ حُمْرَانَ بْنَ أَعْيَنَ يَقُولُ‏ قُلْتُ لِأَبِي جَعْفَرٍ ع أَ مِنْ شِيعَتِكُمْ أَنَا قَالَ إِي وَ اللَّهِ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَا أَحَدٌ مِنْ شِيعَتِنَا إِلَّا وَ هُوَ مَكْتُوبٌ عِنْدَنَا اسْمُهُ وَ اسْمُ أَبِيهِ إِلَّا مَنْ يَتَوَلَّى مِنْهُمْ عَنَّا قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَ وَ مِنْ‏ شِيعَتِكُمْ‏ مَنْ‏ يَتَوَلَّى‏ عَنْكُمْ‏ بَعْدَ الْمَعْرِفَةِ قَالَ يَا حُمْرَانُ نَعَمْ وَ أَنْتَ لَا تُدْرِكُهُمْ قَالَ حَمْزَةُ فَتَنَاظَرْنَا فِي هَذَا الْحَدِيثِ قَالَ فَكَتَبْنَا بِهِ إِلَى الرِّضَا ع نَسْأَلُهُ عَمَّنِ اسْتَثْنَى بِهِ أَبُو جَعْفَرٍ فَكَتَبَ هُمُ الْوَاقِفَةُ عَلَى مُوسَى بْنِ جَعْفَرٍ ع‏.

And by this chain, from Ayoub Bin Nuh, from Saeed Al Ataar, from Hamza Al Zayaat who said, ‘I heard Humran Bin Ayn saying,

‘I said to Abu Ja’far^-asws, ‘Am I from your^-asws Shias?’ He^-asws said: ‘Yes, by Allah^-azwj! In the world and the Hereafter. And there is none from our^-asws Shias except his name is recorded with us^-asws, and the name of his father, except for the one from them who turns away from us^-asws’.

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! Or would there be ones from your^-asws Shias who would be turning away from you^-asws after the recognition?’ He^-asws said: ‘O Humran, yes, and you would not be aware of them’.

Hamza said, ‘So we looked into this Hadeeth, so we wrote with it to Al-Reza^-asws asking him^-asws about the ones Abu Ja’far^-asws excluded with. So he^-asws wrote: ‘They are the Waqifiites (stopping) at Musa^-asws Bin Ja’far^-asws’.[8]

When Will the ‘Ghayba’ Commence?

The Shahadat of Imam Hassan Al-Askari (11^th) Imam occurred in 260 A.H. (At this time the 12^th Imam^-asws was only 5 years of age), and that’s when the minor occultation started (Ghayba Al-Sughra).[9]  We present two Ahadith below:

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

Ali Bin Muhammad, from Ja’far Bin Muhammad, from Musa Bin Ja’far Al Naghdady, from Wahab Bin Shazan, from Al Hassan Bin Abu Al Rabie, from Muhammad Bin Is’haq, from Umm Hany who said,

‘I asked Abu Ja’far Muhammad^-asws Bin Ali^-asws about the Words of Allah^-azwj the Exalted [81:15] But nay! I swear by the Concealment, [81:16] (The stars) that run their course (and) hide. So he^-asws said: ‘The Imam^-asws would be in concealment in the year two hundred and sixty, then he^-asws would appear like the meteor shooting in the dark night. So, if you were to come across his^-asws time, it would delight your eyes’.^[10]

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

A number of our companions, from Sa’ad Bin Abdullah, from Ahmad Bin Al Hassan, from Umar Bin Yazeed, from Al Hassan Bin Al Rabie Al Hamdany who said, ‘Muhammad Bin Is’haq narrated to us, from Aseyd Bin Sa’alba, from Umm Hany who said,

‘I met Abu Ja’far Muhammad Bin Ali^-asws, so I asked him^-asws about this Verse [81:15] But nay! I swear by the Concealment, [81:16] (The stars) that run their course (and) hide. He^-asws said: ‘The concealment is the Imam^-asws who would be in concealment during his^-asws time during the cutting off from his^-asws knowledge with the people in the year two hundred and sixty. Then he^-asws would appear like the shooting meteor during a dark night. So, if you come across that, it would delight your eyes’.^[11]

The Unique Conditions for the ‘Al-Qa’im^-asws’:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) إِنِّي أَرْجُو أَنْ تَكُونَ صَاحِبَ هَذَا الْأَمْرِ وَ أَنْ يَسُوقَهُ اللَّهُ إِلَيْكَ بِغَيْرِ سَيْفٍ فَقَدْ بُويِعَ لَكَ وَ ضُرِبَتِ الدَّرَاهِمُ بِاسْمِكَ

A number of our companions, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh who said,

‘I said to Abu Al-Hassan Al-Reza^-asws, ‘I am hoping that you^-asws would happen to be the Master^-asws of this command (Al-Qa’im^-asws) and that Allah^-azwj would Usher it to You^-asws without (having raised) a sword, for allegiance has been pledged to you^-asws and the Dirham has been struck with your^-asws name (on it)’.

فَقَالَ مَا مِنَّا أَحَدٌ اخْتَلَفَتْ إِلَيْهِ الْكُتُبُ وَ أُشِيرَ إِلَيْهِ بِالْأَصَابِعِ وَ سُئِلَ عَنِ الْمَسَائِلِ وَ حُمِلَتْ إِلَيْهِ الْأَمْوَالُ إِلَّا اغْتِيلَ أَوْ مَاتَ عَلَى فِرَاشِهِ حَتَّى يَبْعَثَ اللَّهُ لِهَذَا الْأَمْرِ غُلَاماً مِنَّا خَفِيَّ الْوِلَادَةِ وَ الْمَنْشَإِ غَيْرَ خَفِيٍّ فِي نَسَبِهِ .

So he^-asws said: ‘There is none from us^-asws with whom letters have been exchanged and he^-asws has been pointed to with the fingers, and asked about the questioned, and the wealth has been carried over to him^-asws, except that he^-asws has been assassinated or passed away upon his^-asws bed, until Allah^-azwj Would Send for this command, a boy from us^-asws, concealed of the birth and the growth, without there being a concealment with regards to his^-asws lineage’.^[12]

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

Al Husayn Bin Muhammad and someone else, from Ja’far Bin Muhammad, from Ali Bin Al Abbas Bin Aamir, from Musa Bin Hilal Al Kindy, from Abdullah Bin Ata’a,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘Your^-asws Shias in Al-Iraq are a lot. By Allah^-azwj, there is none like you^-asws among your^-asws family members. So how come you^-asws are not coming out (rising against the ruling authorities)?’ So he^-asws said: ‘O Abdullah Bin Ata’a! You have lent your two ears to the silliness.

By Allah^-azwj, I^-asws am not your Master (Al-Qaim^-asws)’. I said, ‘So who is our Master (Al-Qaim^-asws)?’ He^-asws said: ‘Await the one whose birth the people would be blinded from, so that one would be your Master (Al-Qaim^-asws). There isn’t anyone from us^-asws who is pointed to by the fingers and chewed by the tongues except he^-asws has passed away in indignation or his^-asws nose was rubbed (pride was hurt)’.^[13]

Denying One Imam^-asws is like denying all Imams^-asws:

There are several well-known Ahadith on this topic, we present just one Hadith which is more relevant to the recognition of Imams after the 7^th Imam and says whoever denies the Imamat of the Ali Al-Reza^-asws, he is like denying the Immat of Amir-ul-Momineen Ali^-asws Ibn Abi Talib^-asws:

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَ عُبَيْدِ اللَّهِ بْنِ الْمَرْزُبَانِ عَنِ ابْنِ سِنَانٍ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع مِنْ‏ قَبْلِ‏ أَنْ‏ يَقْدَمَ‏ الْعِرَاقَ‏ بِسَنَةٍ وَ عَلِيٌّ ابْنُهُ جَالِسٌ بَيْنَ يَدَيْهِ فَنَظَرَ إِلَيَّ فَقَالَ يَا مُحَمَّدُ أَمَا إِنَّهُ سَيَكُونُ فِي هَذِهِ السَّنَةِ حَرَكَةٌ فَلَا تَجْزَعْ لِذَلِكَ قَالَ قُلْتُ وَ مَا يَكُونُ جُعِلْتُ فِدَاكَ فَقَدْ أَقْلَقَنِي مَا ذَكَرْتَ فَقَالَ أَصِيرُ إِلَى الطَّاغِيَةِ أَمَا إِنَّهُ لَا يَبْدَأُنِي مِنْهُ سُوءٌ وَ مِنَ الَّذِي يَكُونُ بَعْدَهُ قَالَ قُلْتُ وَ مَا يَكُونُ جُعِلْتُ فِدَاكَ قَالَ‏ يُضِلُّ اللَّهُ الظَّالِمِينَ وَ يَفْعَلُ اللَّهُ ما يَشاءُ قَالَ قُلْتُ وَ مَا ذَاكَ جُعِلْتُ فِدَاكَ قَالَ مَنْ ظَلَمَ ابْنِي هَذَا حَقَّهُ وَ جَحَدَ إِمَامَتَهُ مِنْ بَعْدِي كَانَ كَمَنْ ظَلَمَ عَلِيَّ بْنَ أَبِي طَالِبٍ حَقَّهُ وَ جَحَدَهُ إِمَامَتَهُ بَعْدَ رَسُولِ اللَّهِ ص …..

Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn Ali and ‘Abdallah ibn al-Marzuban from (Muhammad) ibn Sinan who has said:

“Once I went to see Abu Al-Hassan Musa^-asws one year before he^-asws would leave for Iraq. His^-asws son Ali^-asws was also in the meeting. He^-asws looked at me and said, “O Muhammad, during this year a movement will take place do get carried away by it!

The narrator has said that he then asked the Imam^-asws, “‘May Allah^-azwj Sacrifice me for you^-asws, what that will be (taking place)? What you^-asws said has made me very anxious.”

The Imam^-asws said, “I^-asws will journey to the tyrant. From this and one after him I will not suffer any serious harm.” The narrator has said that he then asked The Imam^-asws, “‘May Allah^-azwj Sacrifice me for you^-asws, what then will happen?” The Imam^-asws said, “Allah^-azwj Causes the unjust to go astray and He^-azwj does whatever He^-azwj wills.” The narrator has said that he then asked the Imam^-asws, “‘May Allah^-azwj Sacrifice me for you^-asws, what is that will happen?” The Imam^-asws said, “Whoever will do injustice to my son^-asws this one^-asws, rejecting his Imamat (the Leadership with Divine Authority) after me^-asws it would like doing injustice to Ali^-asws Ibn Abu Talib^-asws and rejecting his^-asws Imamat after Rasool Allah^-saww.”[14] (an extract – complete Hadith is given later on).

Introduction:

A reply to ‘three Waqifites articles’, reproduced in Appendix II, is presented.  The three Waqifites articles preferentially select those Ahadith which indirectly infer the Ghayba of the 7^th Imam^-asws, but by ignoring several Ahadith, even from the same Ahadith book(s), which include clear and unimbigious Ahadith in favour of twelve Imams^-asws after Rasool Allah^-saww.

For fair and unbiased analysis, it is extremely important to quote all Ahadith pertinent to a particular issue, without prejudice and/or supporting preconceived ideologies.  With this approach in mind, one has to go back to the earlier Ahadith books. For example, the first Shia book, which has the stamp of two Infallible Imams (Zain ul-Abadeen^-asws and Jafar Al-Sadiq^-asws), contains several Ahadith which categorically state that there will be twelve Infallible Imams^-asws from Qurash/Ahl Al-Bayt^-asws after Rasool Allah^-saww, without any direct or indirect reference being made to less than twelve Imam^-asws.   The twelve successors of Rasool Allah^-saww are also quoted by very many Shias as well as Sunnis Ahadith compilers.

The three ‘Waqafites’ articles, however, (see Appendix II) have searched for those Ahadith and Verses where they can find specific words such as ‘seven’ or sometimes ‘eight’ without looking at the context of the Ahadith in the light of the Quran and other Ahadith.

In addition, without taking into considerations that some of the Ahadith were issued to a specific person under the conditions of Taqeeya or were abrogated.  To embrace a belief (Eman), one must analyse fundamental Ahadith as sound ‘Eman’ is the key to Paradise and the acts of worships are only beneficial when one’s Eman is pure without deviations from the True Path.

One must also try to understand the conditions under which a Hadith is narrated, the status (knowledge) of the one asking an Imam^-asws and its context. For example, there are Ahadith which introduce ‘Ghayba’ as being an occultation (a single Ghayba) – as a general introduction of ‘Ghayba’ but one would also find Ahadith which are more specific and reveal that there will be two occultations (two Ghayba) one after another– see Appendix III.  We first take some examples of the difficulites in ‘understanding’ Ahadith and the care one must exercise prior to developing religious concepts:

Which Hadith to Take?

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا بَالُ أَقْوَامٍ يَرْوُونَ عَنْ فُلَانٍ وَ فُلَانٍ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا يُتَّهَمُونَ بِالْكَذِبِ فَيَجِي‏ءُ مِنْكُمْ خِلَافُهُ قَالَ إِنَّ الْحَدِيثَ يُنْسَخُ كَمَا يُنْسَخُ الْقُرْآنُ .

A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is the matter that the people are reporting from so and so, from Rasool Allah^-saww, you^-asws are not accusing them of the lying, and there is coming from you^-asws, different to it?’ He^-asws said: ‘The Hadeeth Abrogates just as the Quran Abrogates’[15]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّاسَ فَقَالَ أَيُّهَا النَّاسُ إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ وَ أَحْكَامٌ تُبْتَدَعُ يُخَالَفُ فِيهَا كِتَابُ اللَّهِ يَتَوَلَّى فِيهَا رِجَالٌ رِجَالًا

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Al Al Washa and a number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, altogether from Aasim Bin Humeyd, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws addressed the people, so he^-asws said; ‘O you people! The start of the occurrence of the sedition is the following of personal desires and the innovation of regulations wherein the Book of Allah^-azwj is opposed. A man takes command of a man in it.

فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ لَمْ يَخْفَ عَلَى ذِي حِجًى وَ لَوْ أَنَّ الْحَقَّ خَلَصَ لَمْ يَكُنِ اخْتِلَافٌ وَ لَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَ مِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَيَجِيئَانِ مَعاً فَهُنَالِكَ اسْتَحْوَذَ الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَ نَجَا الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى .

So if the falsehood was pure, it would not be hidden from the one with intelligence, and if the truth was pure, differing would not occur. But, a bunch is taken from this, and a bunch from this, so they are both mixed up. Thus, they are coming with both of these together. So from over here, the Satan^-la takes over his^-la friends! And only those who have previously received Protection Allah^-azwj remain safe. [16]

Establishing the Authenticity of a Hadith:

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ وَ حَدَّثَنِي حُسَيْنُ بْنُ أَبِي الْعَلَاءِ أَنَّهُ حَضَرَ ابْنَ أَبِي يَعْفُورٍ فِي هَذَا الْمَجْلِسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ اخْتِلَافِ الْحَدِيثِ يَرْوِيهِ مَنْ نَثِقُ بِهِ وَ مِنْهُمْ مَنْ لَا نَثِقُ بِهِ قَالَ إِذَا وَرَدَ عَلَيْكُمْ حَدِيثٌ فَوَجَدْتُمْ لَهُ شَاهِداً مِنْ كِتَابِ اللَّهِ أَوْ مِنْ قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِلَّا فَالَّذِي جَاءَكُمْ بِهِ أَوْلَى بِهِ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, fro Aban Bin Usman, from Abdullah Bin Abu Yafour who said, ‘And it was narrated to me by Husayn Bin Abu Al A’ala that he was present with Ibn Abu Yafour in this gathering where he said,

‘I asked Abu Abdullah^-asws about the differing in the Ahadeeth being reported by the ones we trust with it and the ones we do not trust with it’. He^-asws said: ‘Whenever a Hadeeth arrives to you and you find evidence for it from the Book of Allah^-azwj, or from the words of Rasool-Allah^-saww (fine), or else, (take) the one which came to you which was the closest with it (the Book and other Ahadith)’.[17]

The Importance of the ‘Primary Sources’ of Ahadith:

One of the important roles of the Divine Imam^-asws is to re-establish the Truth – if something has been added to the religion (Ahadith) or has been left out (omission from a Ahadith).  Therefore, in principle, the ‘correction’ process had been ceased after the Grand Occultation, hence, the Ahadith books (primary sources) which were compiled during or before the occurrence of the Grand Occultation (329 A.H.) are to be consulted first and foremost and Ahadith from the later sources to be compared with the earlier ones.  As we find in the following Hadith:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ وَ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْأَرْضَ لَا تَخْلُو إِلَّا وَ فِيهَا إِمَامٌ كَيْمَا إِنْ زَادَ الْمُؤْمِنُونَ شَيْئاً رَدَّهُمْ وَ إِنْ نَقَصُوا شَيْئاً أَتَمَّهُ لَهُمْ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Mansour Bin Yunus and Sa’dan Bin Muslim, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The earth cannot be empty except there would be an Imam^-asws so that if the believers (Momineen) exceed in something (addition to a Hadith), he^-asws would return them (remove the added part), and if they are deficient in something (something has been eliminated from a Hadith), he^-asws would complete it (the Hadith) for them’.[18]

Take those Ahadith which are famous among our shias,

قَالَ قُلْتُ فَإِنَّهُمَا عَدْلَانِ مَرْضِيَّانِ عِنْدَ أَصْحَابِنَا لَا يُفَضَّلُ وَاحِدٌ مِنْهُمَا عَلَى الْآخَرِ قَالَ فَقَالَ يُنْظَرُ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمْ عَنَّا فِي ذَلِكَ الَّذِي حَكَمَا بِهِ الْمُجْمَعُ عَلَيْهِ مِنْ أَصْحَابِكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِنَا وَ يُتْرَكُ الشَّاذُّ الَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ الْمُجْمَعَ عَلَيْهِ لَا رَيْبَ فِيهِ

……He (the narrator) said, ‘I said (to the Imam^-asws), ‘Supposing both of them (the Ahadith narrators who are taken to resolve a dispute among two believers) are just, agreeable in the presence of our companions, not one of the two having any merit upon the other?’ So he^-asws said: ‘You would look at what was from their reports from us^-asws (Ahadith) regarding that (issue) which they are judging with, and converge upon that (which is more norm) among your companions. So they should be taking with our^-asws judgment and neglect the abnormal (fabricated Ahadith) which is not well-known among your companions. So they should converge upon that (Hadith) where there is no doubt in it. (An extract from a long Hadith)[19]

The 12 Imams^-asws from ‘Sulym Ibn Qais Hilali:

Below we present some Ahadith from the very first Shia book, ‘Kitab Sulym Ibn Qais Hilali’ who was a companion of Amir-ul-Momineen^-asws – Ali^-asws Ibn Abi Talib^-asws.  He heard Ahadith directly from Amir-ul-Momineen^-asws as well as the close companions of Amir-ul-Momineen^-asws.  His Ahadith book was later presented to 4^th and 6^th Imams^-asws and verified and approved the Ahadith written in the ‘Kitab Sulym Ibn Qais Hilali’.

The Progeny^-asws of Mohammed^-saww are the best of the creation of Allah^-azwj in His^-azwj Earth –

فقال رسول الله صلى الله عليه وآله – واغرورقت عيناه بالدموع -: يا فاطمة، أوما علمت إنا أهل بيت اختار الله لنا الآخرة على الدنيا، وإنه حتم الفناء على جميع خلقه وإن الله تبارك وتعالى اطلع إلى الأرض اطلاعة فاختارني منهم فجعلني نبيا. ثم اطلع إلى الأرض ثانية فاختار بعلك وأمرني أن أزوجك إياه، وأن أتخذه أخا ووزيرا ووصيا وأن أجعله خليفتي في أمتي. فأبوك خير أنبياء الله ورسله، وبعلك خير الأوصياء والوزراء، وأنت أول من يلحقني من أهلي. ثم اطلع إلى الأرض إطلاعة ثالثة فاختارك وأحد عشر رجلا من ولدك وولد أخي بعلك منك. بشارة النبي بالأئمة الاثني عشر عليهم السلام

The Messenger of Allah^-saww said, and he^-saww had tears in his^-saww eyes: ‘O Fatima^-asws, don’t you^-asws know that Allah^-azwj has Chosen for us^-asws, the People^-asws of the Household, the Hereafter instead of the world, and destruction has been Ordained for all creatures, and that Allah^-azwj Looked at the earth and Chose me^-saww from them, and Made me^-saww to be a Prophet^-saww. Then He^-azwj Looked at the earth for a second time, and He^-azwj Chose your^-asws husband and Ordered me^-saww to marry you^-asws to him^-asws and I^-saww took him^-asws as a brother, and a Vizier^-asws, and made him^-asws to be my^-saww Caliph in my^-saww community. Your^-asws father^-saww is the best of the Prophets^-as of Allah^-azwj and His^-azwj Messengers^-as, and your^-asws husband^-asws is the best of the successors^-as and the Viziers, and you^-asws will be the first one to meet me^-saww from my^-saww Family. Then He^-azwj looked at the earth for a third time. He^-azwj Chose you^-asws and eleven men^-asws from your^-asws sons^-asws and the sons^-asws of my^-saww brother^-asws who^-asws is your^-asws husband’. The Prophet^-saww thus gave the good news of the twelve Imams^-asws.

Twelve Imams^-asws

قلت: يا نبي الله، ومن شركائي؟ قال: الذين قرنهم الله بنفسه وبي معه، الذين قال في حقهم: (يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم) فإن (خفتم التنازع في شيئ فارجعوه إلى الله وإلى الرسول وإلى أولي الأمر منكم. قلت: يا نبي الله، ومن هم؟ قال: الأوصياء إلى أن يردوا علي حوضي كلهم هاد مهتد لا يضرهم كيد من كادهم ولا خذلان من خذلهم. هم مع القرآن والقرآن معهم، لا يفارقونه ولا يفارقهم. بهم ينصر الله أمتي وبهم يمطرون، ويدفع عنهم بمستجاب دعوتهم.

I^-asws said: ‘O Prophet^-saww of Allah^-azwj, and who are my^-asws associates?’ He^-saww said: ‘The ones^-asws whom Allah^-azwj has Made to be in His^-azwj Proximity and with Him^-azwj, regarding whom He^-azwj has Said “[4:59] O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger”. I^-asws said: ‘O Prophet^-saww of Allah^-azwj, and who are they?’ He^-saww said: ‘The successors^-asws until they^-asws come to me^-saww at the Fountain. All of them^-asws are Guides and Guided ones^-asws. Neither will the plots of the plotters harm them^-asws, nor the betrayal of those that abandon them^-asws. They^-asws are with the Quran and the Quran is with them^-asws. Neither will they separate from it nor will it separate from them^-asws. It is due to them^-asws that Allah^-azwj will Help my^-saww community, and due to them^-asws that He^-azwj will Make it rain, and Remove from them (calamities) due to the Answering of their^-asws supplications.

فقلت: يا رسول الله، سمهم لي. فقال: ابني هذا – ووضع يده على رأس الحسن عليه السلام – ثم ابني هذا – ووضع يده على رأس الحسين عليه السلام – ثم ابن ابني هذا – ووضع يده على رأس الحسين عليه السلام – ثم ابن له على اسمي، اسمه (محمد) باقر علمي وخازن وحي الله، وسيولد (علي) في حياتك يا أخي، فاقرأه مني السلام. ثم أقبل على الحسين عليه السلام فقال: سيولد لك (محمد بن علي) في حياتك فاقرأه مني السلام. ثم تكملة الاثني عشر إماما من ولدك يا أخي.

So I^-asws said, ‘O Messenger of Allah^-saww, name them^-asws for me^-asws’. He^-saww said: ‘This son of mine^-asws’ – and he^-saww placed his^-saww hand upon the head of Al-Hassan^-asws – ‘then this son of mine^-saww’ – and he^-saww placed his^-saww hand upon the head of Al-Husayn^-asws’ – then the son of this son of mine^-saww’ – and placed his^-saww hand upon the head of Al-Husayn^-asws – ‘then the son of his^-asws son whose name is Ali^-asws, his^-asws name is my^-saww name (Muhammad), spreader of my^-saww knowledge and treasurer of the Revelation of Allah^-azwj, and he^-asws will come to this (world) during your^-asws lifetime, my^-saww brother, so convey my^-saww greetings to him^-asws’. Then he^-saww turned towards Al-Husayn^-asws and said: ‘Then will come to you^-asws son (Muhammad Bin Ali^-asws) in your^-asws lifetime, so convey my^-saww greetings to him^-asws’. Then twelve Imams^-asws will be completed from your^-asws sons, O my^-saww brother’.

فقلت: يا نبي الله، سمهم لي. فسماهم لي رجلا رجلا. منهم – والله يا أخا بني هلال – مهدي هذه الأمة الذي يملأ الأرض قسطا وعدلا كما ملئت ظلما وجورا. والله إني لأعرف جميع من يبايعه بين الركن والمقام وأعرف أسماء الجميع وقبائلهم.

I said, ‘O Prophet^-saww of Allah^-azwj, name them^-asws for me^-asws’. He^-saww named them^-asws for me^-asws, person by person. Among them – by Allah^-azwj, O brother of the Clan of Hilal-– is the Mahdi^-asws of this community who will fill the earth with peace and justice just as it would have been filled with injustice and tyranny. By Allah^-azwj, I^-saww recognise all the ones who will pay allegiance to him^-asws between the Rukn and Al-Maqaam (Places by Kabah), and recognise all their names and their tribes’.

يا أيها الناس، إن الله نظر نظرة ثالثة فاختار منهم بعدي اثني عشر وصيا من أهل بيتي وهم خيار أمتي منهم أحد عشر إماما بعد أخي واحدا بعد واحد كلما هلك واحد قام واحد منهم. مثلهم كمثل النجوم في السماء كلما غاب نجم طلع نجم لأنهم أئمة هداة مهتدون، لا يضرهم كيد من كادهم ولا خذلان من خذلهم بل يضر الله بذلك من كادهم وخذلهم.

O you people! Allah^-azwj Looked (Considered) for a third time, so He^-azwj Chose from among them, after me^-saww, Twelve (12) Successors from the People^-asws of my^-saww Household, and they^-asws are the best of my^-saww community. Among them^-asws are Eleven Imams^-asws after my^-saww brother^-asws, one after the other. Whenever one of them^-asws passes away, another one^-asws will take his^-asws place from them^-asws.

Their^-asws example is like the example of the stars in the sky. Whenever a star disappears, another one rises, because they^-asws are the Guiding Imams^-asws who are Guided (by Allah^-azwj). The plots of the plotters do not adversely affect them^-asws, nor does the abandonment of the ones who abandon them^-asws, but Allah^-azwj will Ensure that the ones who plotted, and the ones who abandoned will be the ones to be adversely affected by that.

فهم حجة الله في أرضه وشهداءه على خلقه. من أطاعهم أطاع الله ومن عصاهم عصى الله. هم مع القرآن والقرآن معهم، لا يفارقونه ولا يفارقهم حتى يردوا على حوضي.

So, they^-asws are the ‘Hujjat Allah’ (Proofs of Allah^-azwj) in His^-azwj earth, and His^-azwj Witnesses over His^-azwj creatures. The one who obeys them^-asws has obeyed Allah^-azwj, and the one who disobeys them^-asws has disobeyed Allah^-azwj. They^-asws are with the Quran and the Quran is with them^-asws. Neither will they^-asws separate from it, nor will it separate from them^-asws until they^-asws return to me^-saww at the (Divine) Fountain (in the Hereafter).

أول الأئمة أخي علي خيرهم، ثم ابني الحسن ثم ابني الحسين ثم تسعة من ولد الحسين، وأمهم ابنتي فاطمة، صلوات الله عليهم. ثم من بعدهم جعفر بن أبي طالب ابن عمي وأخو أخي، وعمي حمزة بن عبد المطلب.

The first of the Imams^-asws is my^-saww brother Ali^-asws who is the best of them^-asws. Then, my^-saww son Al-Hassan^-asws, and my^-saww son Al-Husayn. Then, nine from the sons^-asws of Al-Husayn^-asws, and their^-asw mother is my^-saww daughter Fatima^-asws, may Peace be upon them^-asws (Hence 12 Imams^-asws).  Then, after them^-asws, the best is Ja’far Bin Abu Talib^-asws the son of my^-saww uncle^-asws and the brother of my^-saww brother^-asws, and my^-saww uncle Hamza Bin Abd Al-Muttalib^-asws.

ألا إني محمد بن عبد الله. أنا خير المرسلين والنبيين، وفاطمة ابنتي سيدة نساء أهل الجنة، وعلي وبنوه الأوصياء خير الوصيين، وأهل بيتي خير أهل بيوتات النبيين وابناي سيدا شباب أهل الجنة.

Nay! I^-saww am Muhammad Bin Abd Allah^-saww. I^-saww am the best of the Messengers^-as and the Prophets^-as, and Fatima^-asws my^-saww daughter is the Chieftess of the women of the Paradise, and Ali^-asws and his^-asws successor sons^-asws are the best of the successors^-as, and the People^-asws of my^-saww Household are the best of the people of the households of the Prophets^-as, and my^-saww two sons^-asws are the Chiefs of the youths of the Paradise.

أيها الناس، إن شفاعتي ليرجوها رجاءكم، أفيعجز عنها أهل بيتي؟ ما من أحد ولده جدي عبد المطلب يلقى الله موحدا لا يشرك به شيئا إلا أدخله الجنة ولو كان فيه من الذنوب عدد الحصى وزبد البحر.

O you people! As for my^-saww intercession, it is what you hope for, and it is your desire. Do you reckon that the People^-asws of my^-saww Household will be deprived of it? There is none from the children of my^-saww grandfather Abd Al-Muttalib^-as who will meet Allah^-azwj as a ‘Mushrik’ (Monotheist), not having associated the slightest of anything by it, but he will enter the Paradise, even though his sins may equal the number of the pebbles, and the foam of the sea.

أيها الناس، عظموا أهل بيتي في حياتي ومن بعدي وأكرموهم وفضلوهم، فإنه لا يحل لأحد أن يقوم من مجلسه لأحد إلا لأهل بيتي. إني لو أخذت بحلقة باب الجنة ثم تجلى لي ربي تبارك وتعالى فسجدت وأذن لي بالشفاعة، لم أوثر على أهل بيتي أحدا.

O you people! Magnify the Members^-asws of my^-saww Household in my^-saww lifetime and after me^-saww, and honour them^-asws and prefer them^-asws, for it is not permissible for anyone to stand up from his place for anyone else except for the people^-asws of my^-saww Household. If I^-saww were to grab hold of the Door of the Paradise, then my^-saww Lord^-azwj Blessed and High is Manifested for me^-saww, so I^-saww will prostrate and He^-azwj will Permit me^-saww for the intercession, I^-saww will not give priority to anyone over the People^-asws of my^-saww Household.

أيها الناس، انسبوني من أنا؟ فقام إليه رجل من الأنصار فقال: نعوذ بالله من غضب الله ومن غضب رسوله، أخبرنا – يا رسول الله – من الذي آذاك في أهل بيتك حتى نضرب عنقه وليبر عترته. فقال: انسبوني، أنا محمد بن عبد الله بن عبد المطلب بن هاشم حتى انتسب إلى نزار، ثم مضى في نسبه إلى إسماعيل بن إبراهيم خليل الله، ثم قال: إني وأهل بيتي بطينة طيبة من تحت العرش إلى آدم نكاح غير سفاح لم يخالطنا نكاح الجاهلية.

O you people! Look at my^-saww lineage. Who am I^-saww?’ So a man from the Helpers stood up and said, ‘We seek refuge with Allah^-azwj from the Wrath of Allah^-azwj, and from the wrath of His^-azwj Messenger^-saww. Inform us, O Messenger of Allah^-saww, who is the one who has hurt you^-asws with regards to the People^-asws of your^-saww Household, so that we may strike his neck-off and his family becomes ineffective’.

So he^-saww said: ‘I^-saww will introduce my^-saww lineage. I^-saww am Muhammad^-saww Bin Abd Allah^-asws bin Abd Al-Muttalib^-asws Bin Hashim^-asws’ – until he^-saww mentioned the lineage up to Nazaar, then continued in his lineage up to Ismail^-as bin Ibrahim^-as, the Friend (Khaleel) of Allah^-azwj, then said – ‘I^-saww and the People^-asws of my^-saww Household are by the good clay from underneath the Throne, up to Adam^-as, our (lineage) is through (holy) matrimony and not through adultery (as some of you). Do not include us^-asws in (those who were born as a result of) the marriages of the ignorance.

The Prophet^-saww and the twelve Imams^-asws in the Books of Isa Bin Maryam^-as

وتلك الكتب عندي إملاء عيسى بن مريم وخط أبينا بيده، وفيها كل شيء يفعل الناس من بعده ملك ملك، وكم يملك وما يكون في زمان كل ملك منهم، حتى يبعث الله رجلا من العرب من ولد إسماعيل بن إبراهيم خليل الرحمن من أرض تدعى (تهامة) من قرية يقال لها (مكة)، يقال له (أحمد)، الأنجل العينين، المقرون الحاجبين، صاحب الناقة والحمار والقضيب والتاج – يعني العمامة – له اثنا عشر اسما.

And those Books are in my possession as dictated by Isa Bin Maryam^-as in the writing of our father by his hand, and in these is everything that the people will be doing, king after king, and for how long they will rule, and what will transpire in the reign of every king from among them until Allah^-azwj Sends a man from the Arabs, from the Children of Ismail Bin Ibrahim^-as, the Friend of the Beneficent^-azwj, from the land called Tahaamat from a village called Mecca. His^-saww name will be Ahmad^-saww. He^-saww will have two wide eyes with connected eyebrows. He^-saww will be the owner of the camel, and the donkey, and the staff, and the crown – meaning the turban. He^-saww will have twelve names for him^-saww.

ثم أخوه صاحب اللواء يوم القيامة يوم الحشر الأكبر، وأخوه ووصيه ووزيره، وخليفته في أمته، وأحب خلق الله إلى الله بعده علي بن أبي طالب ولي كل مؤمن بعده. ثم أحد عشر إماما من ولد أول الاثني عشر، اثنان سميا ابني هارون شبر وشبير وتسعة من ولد أصغرهما وهو الحسين، واحدا بعد واحد، آخرهم الذي يصلي عيسى بن مريم خلفه). فيه تسمية كل من يملك منهم ومن يستسر بدينه ومن يظهر. فأول من يظهر منهم يملأ جميع بلاد الله قسطا وعدلا، ويملك ما بين المشرق والمغرب حتى يظهره الله على الأديان كلها.

Then his^-saww brother^-asws will be the owner of the Banner on the Day of Judgement, the Day of the Great Resurrection, Ali^-asws Bin Abu Talib^-asws, his^-saww brother, and his^-saww successor^-asws, and his^-saww Vizier, and the Caliph in his^-saww community, and the most beloved of the creatures of Allah^-azwj after him^-saww is the Guardian of every believer after him^-saww. Then eleven Imam^-asws from the Children of the first of the twelve, two of his^-asws sons will be named after the sons of Haroon^-as, Shabbar and Shabbir, and nine from the children of the younger of the two, and he^-asws is Al-Husayn^-asws, one after the other, the last one^-asws of them^-asws being the one^-asws behind whom^-asws Isa^-as Bin Maryam^-as will Pray.

The news about Abu Bakr and Umar and Usman and the rest of the usurpers in the Books of Isa^-as

وفي هذا الكتاب – يا أمير المؤمنين – إن اثني عشر إماما من قريش من قومه يعادون أهل بيته ويمنعونهم حقهم ويقتلونهم ويطردونهم ويحرمونهم ويتبرؤون منهم ويخيفونهم، مسمون واحدا بعد واحد بأسمائهم ونعوتهم، وكم يملك كل رجل منهم وما يملك، وما يلقى منهم ولدك وأنصارك وشيعتك من القتل والخوف والبلاء. وكيف يديلكم الله منهم ومن أوليائهم وأنصارهم وما يلقون من الذل والحرب والبلاء والخزي والقتل والخوف منكم أهل البيت.

And in this Book – O Amir-ul-Momineen^-asws – are twelve Imams from the Qureish from his^-saww nation who will be the enemies of the People^-asws of his^-saww Household, and they will prevent them^-asws from their^-asws rights, and will fight against them^-asws and will expel them^-asws, and deprive them^-asws and distance them^-asws, and frighten them^-asws. They have been named, one after the other by their names and their ‘Kuniya’ (teknonyms), and how long each man from them will rule and what his kingdom will be, and what will be meted out (grudges) to your^-asws children, your^-asws helpers, and your^-asws Shiahs, regarding the killings, the fear and the afflictions. And how Allah^-azwj will Protect you^-asws – the People^-asws of the Household, – and the ones who befriend them^-asws, and their^-asws helpers, from disgrace, and from battles, and from afflictions, the disgrace, the killings, and the fear.

وَ أَخْبَرَنَا عَلِيُّ بْنُ أَحْمَدَ الْبَنْدَنِيجِيُّ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الْعَلَوِيِّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ‏ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْوَصِيَّةُ نَزَلَتْ مِنَ السَّمَاءِ عَلَى رَسُولِ اللَّهِ ص كِتَاباً مَخْتُوماً وَ لَمْ يُنْزَلْ عَلَى رَسُولِ اللَّهِ ص كِتَابٌ مَخْتُومٌ إِلَّا الْوَصِيَّةُ فَقَالَ جَبْرَئِيلُ ع يَا مُحَمَّدُ هَذِهِ وَصِيَّتُكَ فِي أُمَّتِكَ إِلَى أَهْلِ بَيْتِكَ‏ فَقَالَ رَسُولُ اللَّهِ ص أَيُّ أَهْلِ بَيْتِي يَا جَبْرَئِيلُ فَقَالَ نَجِيبُ اللَّهِ مِنْهُمْ وَ ذُرِّيَّتُهُ‏ لِيُوَرِّثَكَ عِلْمَ النُّبُوَّةِ قَبْلَ إِبْرَاهِيمَ‏ وَ كَانَ عَلَيْهَا خَوَاتِيمُ فَفَتَحَ عَلِيٌّ ع الْخَاتَمَ الْأَوَّلَ وَ مَضَى لِمَا أُمِرَ فِيهِ‏ ثُمَّ فَتَحَ الْحَسَنُ ع الْخَاتَمَ الثَّانِيَ وَ مَضَى لِمَا أُمِرَ بِهِ ثُمَّ فَتَحَ الْحُسَيْنُ ع الْخَاتَمَ الثَّالِثَ فَوَجَدَ فِيهِ أَنْ قَاتِلْ وَ اقْتُلْ وَ تُقْتَلُ‏ وَ اخْرُجْ بِقَوْمٍ لِلشَّهَادَةِ لَا شَهَادَةَ لَهُمْ إِلَّا مَعَكَ فَفَعَلَ ثُمَّ دَفَعَهَا إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع وَ مَضَى- فَفَتَحَ عَلِيُّ بْنُ الْحُسَيْنِ الْخَاتَمَ الرَّابِعَ فَوَجَدَ فِيهِ أَنْ أَطْرِقْ وَ اصْمُتْ‏ لِمَا حُجِبَ الْعِلْمُ ثُمَّ دَفَعَهَا إِلَى مُحَمَّدِ بْنِ عَلِيٍّ ع فَفَتَحَ الْخَاتَمَ الْخَامِسَ فَوَجَدَ فِيهِ أَنْ فَسِّرْ كِتَابَ اللَّهِ تَعَالَى وَ صَدِّقْ أَبَاكَ وَ وَرِّثِ ابْنَكَ الْعِلْمَ وَ اصْطَنِعِ الْأُمَّةَ وَ قُلِ الْحَقَّ فِي الْخَوْفِ وَ الْأَمْنِ وَ لَا تَخْشَ إِلَّا اللَّهَ فَفَعَلَ ثُمَّ دَفَعَهَا إِلَى الَّذِي يَلِيهِ فَقَالَ مُعَاذُ بْنُ كَثِيرٍ فَقُلْتُ لَهُ وَ أَنْتَ هُوَ فَقَالَ مَا بِكَ فِي هَذَا إِلَّا أَنْ تَذْهَبَ يَا مُعَاذُ فَتَرْوِيَهُ عَنِّي‏ نَعَمْ أَنَا هُوَ حَتَّى‏ عَدَّدَ عَلَيَ‏ اثْنَيْ‏ عَشَرَ اسْماً ثُمَ‏ سَكَتَ فَقُلْتُ ثُمَّ مَنْ فَقَالَ حَسْبُكَ.

Ali bin Ahmad Al-Bandaneeji narrated from Abu Obaydillah bin Musa Al-Alawi from Ali bin Al-Hasan from Isma’eel bin Mihran from Al-Mufadhdhal bin Salih from Ma’ath bin Katheer, who says:

Abu Abd Allah Ja’far^-asws bin Muhammad^-asws had said:

The Will had been revealed from the Heaven to the Prophet^-asws. It was a sealed book. No other sealed book had been revealed to the Prophet^-asws except the Will. Gabriel^-as said: O Muhammad^-saww, this is your Will to your^-saww family^-asws among your^-saww umma. The Prophet^-saww said: “O Gabriel^-as, which of my^-saww family^-asws?” Gabriel^-as said: “The one^-asws, whom Allah^-azwj has Chosen, and his^-saww progeny^-asws. He^-asws is to inherit you^-saww with the knowledge of Prophet-hood (as did) before (you^-saww Prophet) Abraham^-as.”

The Will had seals. Ali^-asws opened the first seal and went whereto (to the better world) he^-asws had been ordered. Then Al-Hasan^-asws opened the second seal and went whereto he had been ordered. Then Al-Husayn^-asws opened the third seal and found in it: “Fight, kill and you^-asws are to be killed. Set out with some people towards martyrdom. They will not be martyred except with you^-asws.” He^-asws gave the will to Ali^-asws bin Al-Husayn^-asws and went. Ali^-asws bin Al-Husayn^-asws opened the fourth seal and found in it: “Ponder long and be silent for knowledge is veiled.” Then he^-asws gave it to Muhammad^-asws bin Ali^-asws, who opened the fifth seal and found in it: “Interpret the Book of Allah^-azwj, confirm your father^-asws’s knowledge, bequeath knowledge to your^-asws son^-asws, instruct the umma and announce the truth in fright and safety and do not fear except Allah!” He^-asws did and gave the Will to the next one^-asws.” Ma’ath said: “Is it you^-asws?”

Imam Al-Sadiq^-asws said: “O Ma’ath, you are not but to go and narrate this from me^-asws. Yes, it is me^-asws.” He^-asws mentioned twelve names and then became silent. I (Ma’ath) said: “Then who?” He^-asws said: “It is just so!”^[20]

أَخْبَرَنَا عَلِيُّ بْنُ أَحْمَدَ الْبَنْدَنِيجِيُّ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ الْقَلَانِسِيُ‏ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَفَعَ رَسُولُ اللَّهِ ص إِلَى عَلِيٍّ ع صَحِيفَةً مَخْتُومَةً بِاثْنَيْ عَشَرَ خَاتَماً وَ قَالَ فُضَّ الْأَوَّلَ وَ اعْمَلْ بِهِ وَ ادْفَعْهَا إِلَى الْحَسَنِ ع يَفُضُّ الثَّانِيَ وَ يَعْمَلُ بِهِ وَ يَدْفَعُهَا إِلَى الْحُسَيْنِ ع يَفُضُّ الثَّالِثَ وَ يَعْمَلُ بِمَا فِيهِ ثُمَّ إِلَى وَاحِدٍ وَاحِدٍ مِنْ وُلْدِ الْحُسَيْنِ ع.

Ali bin Ahmad Al-Bandaneeji narrated from Obaydillah bin Musa from Muhammad bin Ahmad Al- Qalanisi from Muhammad bin Al-Waleed from Younus bin Ya’qoob, who says:

Abu Abd Allah^-asws had said: “The Prophet^-saww had given Ali^-asws a book sealed with twelve seals and said to him: “Open the first seal and do according to it and then give it to Al-Hasan^-asws to open the second and to do according to it. Then Al- Hasan^-asws is to give it to Al-Husayn^-asws to open the third and to do according to it and then from one to another of the progeny of Al-Husayn^-asws.”^[21]

أَخْبَرَنَا أَبُو سُلَيْمَانَ أَحْمَدُ بْنُ هَوْذَةَ أَبِي هَرَاسَةَ الْبَاهِلِيُ‏ قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ إِسْحَاقَ النَّهَاوَنْدِيُّ سَنَةَ ثَلَاثٍ وَ سَبْعِينَ وَ مِائَتَيْنِ‏ قَالَ حَدَّثَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ حَمَّادٍ الْأَنْصَارِيُّ سَنَةَ تِسْعٍ وَ عِشْرِينَ وَ مِائَتَيْنِ قَالَ حَدَّثَنَا عَمْرُو بْنُ شِمْرٍ عَنِ الْمُبَارَكِ بْنِ فَضَالَةَ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ يَرْفَعُهُ قَالَ: أَتَى جَبْرَئِيلُ النَّبِيَّ ص فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْمُرُكَ‏ أَنْ‏ تُزَوِّجَ‏ فَاطِمَةَ مِنْ عَلِيٍّ أَخِيكَ فَأَرْسَلَ رَسُولُ اللَّهِ ص إِلَى عَلِيٍّ ع فَقَالَ لَهُ يَا عَلِيُّ إِنِّي مُزَوِّجُكَ فَاطِمَةَ ابْنَتِي سَيِّدَةَ نِسَاءِ الْعَالَمِينَ وَ أَحَبَّهُنَّ إِلَيَّ بَعْدَكَ وَ كَائِنٌ مِنْكُمَا سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَ الشُّهَدَاءُ الْمُضَرَّجُونَ‏ الْمَقْهُورُونَ فِي الْأَرْضِ مِنْ بَعْدِي وَ النُّجَبَاءُ الزُّهْرُ الَّذِينَ يُطْفِئُ اللَّهُ بِهِمُ الظُّلْمَ وَ يُحْيِي بِهِمُ الْحَقَّ وَ يُمِيتُ بِهِمُ الْبَاطِلَ عِدَّتُهُمْ عِدَّةُ أَشْهُرِ السَّنَةِ آخِرُهُمْ يُصَلِّي عِيسَى ابْنُ مَرْيَمَ ع خَلْفَهُ.

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

“Gabriel^-as came to the Prophet^-saww and said: “O Muhammad^-saww! Allah^-azwj Ask you^-saww to marry Syeda Fatima^-asws to your brother Ali^-asws.” The Prophet^-saww sent for Ali^-asws and said to him^-asws: “O Ali^-asws, I^-saww will marry my^-saww daughter Fatima^-asws, the head lady of the women of the world and the most beloved one to me^-saww, to you^-asws and there will be from you^-asws the two masters of the martyrs of Paradise, the oppressed bloodstained martyrs on the earth after me^-saww and the highborn progeny, with whom Allah^-azwj will Defeat injustice, Revive the truth and Finish-off the untruth. Their number is like the number of the months of a year. Behind the last one^-asws of them^-asws Prophet Jesus^-as the son of Blessed Virgin Mary^-as will offer the Salat.”^[22]

أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ الْمَوْصِلِيُ‏ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ قَالَ حَدَّثَنَا أَبُو هَاشِمٍ دَاوُدُ بْنُ الْقَاسِمِ الْجَعْفَرِيُّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع‏ عَنْ آبَائِهِ ع قَالَ: أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ص ذَاتَ يَوْمٍ وَ مَعَهُ الْحَسَنُ بْنُ عَلِيٍّ وَ سَلْمَانُ الْفَارِسِيُّ وَ أَمِيرُ الْمُؤْمِنِينَ مُتَّكِئٌ عَلَى يَدِ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ فَدَخَلَ الْمَسْجِدَ الْحَرَامَ فَجَلَسَ إِذْ أَقْبَلَ رَجُلٌ حَسَنُ الْهَيْئَةِ وَ اللِّبَاسِ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ وَ جَلَسَ بَيْنَ يَدَيْهِ وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْأَلُكَ عَنْ ثَلَاثِ مَسَائِلَ قَالَ أَمِيرُ الْمُؤْمِنِينَ سَلْنِي عَمَّا بَدَا لَكَ فَقَالَ الرَّجُلُ أَخْبِرْنِي عَنِ الْإِنْسَانِ إِذَا نَامَ أَيْنَ تَذْهَبُ رُوحُهُ وَ عَنِ الرَّجُلِ كَيْفَ يَذْكُرُ وَ يَنْسَى وَ عَنِ الرَّجُلِ كَيْفَ يُشْبِهُ وَلَدُهُ الْأَعْمَامَ وَ الْأَخْوَالَ فَالْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الْحَسَنِ وَ قَالَ أَجِبْهُ يَا أَبَا مُحَمَّدٍ فَقَالَ أَبُو مُحَمَّدٍ ع لِلرَّجُلِ أَمَّا مَا سَأَلْتَ عَنْهُ عَنْ أَمْرِ الرَّجُلِ إِذَا نَامَ أَيْنَ تَذْهَبُ رُوحُهُ فَإِنَّ رُوحَهُ مُعَلَّقَةٌ بِالرِّيحِ وَ الرِّيحُ بِالْهَوَاءِ مُعَلَّقَةٌ إِلَى وَقْتِ مَا يَتَحَرَّكُ صَاحِبُهَا بِالْيَقَظَةِ فَإِنْ أَذِنَ اللَّهُ تَعَالَى بِرَدِّ تِلْكَ الرُّوحِ عَلَى ذَلِكَ الْبَدَنِ‏ جَذَبَتْ تِلْكَ الرُّوحُ الرِّيحَ وَ جَذَبَتِ الرِّيحُ الْهَوَاءَ فَاسْتَكَنَتْ فِي بَدَنِ صَاحِبِهَا وَ إِنْ لَمْ يَأْذَنِ اللَّهُ بِرَدِّ تِلْكَ الرُّوحِ عَلَى ذَلِكَ الْبَدَنِ جَذَبَ الْهَوَاءُ الرِّيحَ وَ جَذَبَتِ الرِّيحُ الرُّوحَ فَلَا تُرَدُّ عَلَى صَاحِبِهَا إِلَى وَقْتِ مَا يُبْعَثُ-

وَ أَمَّا مَا ذَكَرْتَ مِنْ أَمْرِ الذُّكْرِ وَ النِّسْيَانِ فَإِنَّ قَلْبَ الْإِنْسَانِ فِي حُقٍ‏ وَ عَلَى الْحُقِّ طَبَقٌ فَإِذَا هُوَ صَلَّى عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلَاةً تَامَّةً انْكَشَفَ ذَلِكَ الطَّبَقُ عَنْ ذَلِكَ الْحُقِّ فَأَضَاءَ الْقَلْبُ وَ ذَكَرَ الرَّجُلُ مَا نَسِيَ وَ إِنْ هُوَ لَمْ يُصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَوِ انْتَقَصَ مِنَ الصَّلَاةِ عَلَيْهِمْ وَ أَغْضَى عَنْ بَعْضِهَا انْطَبَقَ ذَلِكَ الطَّبَقُ عَلَى الْحُقِّ فَأَظْلَمَ الْقَلْبُ وَ سَهَا الرَّجُلُ وَ نَسِيَ مَا كَانَ يَذْكُرُهُ وَ أَمَّا مَا ذَكَرْتَ مِنْ أَمْرِ الْمَوْلُودِ يُشْبِهُ الْأَعْمَامَ وَ الْأَخْوَالَ فَإِنَّ الرَّجُلَ إِذَا أَتَى أَهْلَهُ فَجَامَعَهَا بِقَلْبٍ سَاكِنٍ وَ عُرُوقٍ هَادِئَةٍ وَ بَدَنٍ غَيْرِ مُضْطَرِبٍ اسْتَكَنَتْ تِلْكَ النُّطْفَةُ فِي جَوْفِ الرَّحِمِ فَخَرَجَ الْمَوْلُودُ يُشْبِهُ أَبَاهُ وَ أُمَّهُ وَ إِنْ هُوَ أَتَى زَوْجَتَهُ بِقَلْبٍ غَيْرِ سَاكِنٍ وَ عُرُوقٍ غَيْرِ هَادِئَةٍ وَ بَدَنٍ مُضْطَرِبٍ اضْطَرَبَتْ تِلْكَ النُّطْفَةُ فَوَقَعَتْ فِي حَالِ اضْطِرَابِهَا عَلَى بَعْضِ الْعُرُوقِ فَإِنْ وَقَعَتْ عَلَى عِرْقٍ مِنْ عُرُوقِ الْأَعْمَامِ أَشْبَهَ الْمَوْلُودُ أَعْمَامَهُ وَ إِنْ وَقَعَتْ عَلَى عِرْقٍ مِنْ عُرُوقِ الْأَخْوَالِ أَشْبَهَ الْوَلَدُ أَخْوَالَهُ فَقَالَ الرَّجُلُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَقُولُهَا وَ أَشْهَدُ أَنَّكَ وَصِيُّ رَسُولِ اللَّهِ ص وَ الْقَائِمُ بِحُجَّتِهِ وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَقُولُهَا وَ أَشَارَ بِيَدِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ أَشْهَدُ أَنَّكَ وَصِيُّهُ وَ الْقَائِمُ بِحُجَّتِهِ وَ لَمْ أَزَلْ أَقُولُهَا وَ أَشَارَ بِيَدِهِ إِلَى الْحَسَنِ ع وَ أَشْهَدُ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ أَنَّهُ وَصِيُّهُ وَ الْقَائِمُ بِحُجَّتِهِ وَ لَمْ أَزَلْ أَقُولُهَا وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُ الْقَائِمُ بِأَمْرِ الْحُسَيْنِ وَ أَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيٍّ وَ أَشْهَدُ عَلَى جَعْفَرٍ أَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ جَعْفَرٍ وَ أَشْهَدُ عَلَى عَلِيٍ‏ أَنَّهُ وَلِيُّ مُوسَى‏ وَ أَشْهَدُ عَلَى مُحَمَّدٍ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيٍّ وَ أَشْهَدُ عَلَى عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى الْحَسَنِ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيٍّ وَ أَشْهَدُ عَلَى رَجُلٍ مِنْ وُلْدِ الْحُسَيْنِ لَا يُسَمَّى وَ لَا يُكَنَّى حَتَّى يُظْهِرَ اللَّهُ أَمْرَهُ يَمْلَأُ الْأَرْضَ عَدْلًا وَ قِسْطاً كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً وَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ قَامَ فَمَضَى فَقَالَ أَمِيرُ الْمُؤْمِنِينَ لِلْحَسَنِ ع يَا أَبَا مُحَمَّدٍ اتَّبِعْهُ فَانْظُرْ أَيْنَ يَقْصِدُ قَالَ فَخَرَجْتُ فِي أَثَرِهِ فَمَا كَانَ إِلَّا أَنْ وَضَعَ رِجْلَهُ خَارِجَ الْمَسْجِدِ حَتَّى مَا دَرَيْتُ أَيْنَ أَخَذَ مِنَ الْأَرْضِ فَرَجَعْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَعْلَمْتُهُ فَقَالَ يَا أَبَا مُحَمَّدٍ تَعْرِفُهُ قُلْتُ لَا وَ اللَّهُ وَ رَسُولُهُ وَ أَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ فَقَالَ هُوَ الْخَضِرُ ع.

Abdul Wahid bin Abdullah bin Younus Al-Moossili narrated from Muhammad bin Ja’far from Ahmad bin Muhammad bin Khalid from Abu Hashim Dawood bin Al- Qassim Al-Ja’fari, who says:

Imam Abu Ja’far Muhammad bin Ali Al-Baqir^-asws had narrated from his forefathers^-asws:

“One day Amir-ul-Mo’mineen^-asws came with his^-asws son Al-Hasan^-asws and Salman Al-Farisi where Amirul Mo’mineen^-asws was leaning on Salman^-ra’s hand. They came into the masjid and sat down. A handsome and neat man came, greeted Amir-ul-Mo’mineen^-asws and sat before him^-asws. He said: “O Amir-ul-Mo’mineen^-asws, I want to ask you^-asws three questions.” Amir-ul-Mo’mineen^-asws said: “Ask whatever you like.” The man said: “Would you^-asws tell me if man sleeps where his soul goes to? How does man remember and forget? How do man’s children look like their uncles; their father’s brothers and mother’s brothers?” Amir-ul-Mo’mineen^-asws turned to his son Al-Hasan^-asws and said to him^-asws: “O Abu Muhammad^-asws, answer him!” Imam Al-Hasan^-asws said to the man: As for your question that when man sleeps whereto his soul goes, his soul is hanging in the air until he moves during his wake, so if Allah^-azwj Permits that that soul is to go back to the body, the soul attracts the air to settle in its body but if Allah^-azwj does not Permit that soul to get back to that body, the air will attract the soul away from the body until the Day of Resurrection.

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

As about a newborn baby that looks like the uncles, if a man goes to bed with his wife with calm heart, tranquil nerves and undisturbed body, his seed will settle inside the womb and the baby will looks like either its father or its mother. If a man goes to bed with his wife with upset heart, unquiet nerves and disturbed body, the seed also will upset and fall on some veins. If it falls on a vein of the father’s brothers, the baby will look like the father’s brothers and if it falls on a vein of the mother’s brothers, the baby will look like the mother’s brothers.” The man said: “I witness that there is no god but Allah^-azwj and I will keep on that. I witness that Muhammad^-saww is the messenger of Allah^-azwj and I will keep on that. (He pointed to Imam Ali^-asws with his hand and said) I witness that you^-asws are the guardian of the messenger of Allah^-saww and the successor of his^-saww authority and I will keep on it. (He pointed to Imam Al-Hasan^-asws and said) I witness that you^-asws are his^-asws guardian and the successor of his authority and I will keep on it. I witness that Al-Husayn^-asws bin Ali^-asws is his^-asws (Al-Hasan’s) guardian and the successor of his^-asws authority and I will keep on that. I witness that Ali^-asws bin Al-Husayn^-asws is the guardian of Al-Husayn^-asws. I witness that Muhammad^-asws bin Ali^-asws is the guardian of Ali^-asws bin Al-Husayn^-asws. I witness that Ja’far^-asws is the guardian of Muhammad^-asws (bin Ali^-asws). I witness that Musa^-asws is the guardian of Ja’far^-asws. I witness that Ali^-asws (bin Musa^-asws) is the guardian of Musa^-asws. I witness that Muhammad^-asws (bin Ali^-asws bin Musa^-asws) is the guardian of Ali^-asws (bin Musa^-asws). I witness that Ali^-asws (bin Muhammad^-asws) is the guardian of Muhammad^-asws. I witness that Al-Hasan^-asws is the guardian of Ali^-asws and I witness that a man from among the offspring of Al-Husayn^-asws, who is not named or surnamed until he appears by the Will of Allah^-azwj to spread justice all over the earth after it has been filled with injustice and oppression, is the guardian of Al-Hasan^-asws bin Ali^-asws. Peace, mercy and blessing of Allah^-azwj be upon you^-asws, O Amir-ul-Mo’mineen^-asws.”

Then he left. Then Amir-ul-Mo’mineen^-asws said to Imam Al-Hasan^-asws: “O Abu Muhammad^-asws, follow after him and see where he goes to!” Imam Al-Hasan^-asws said: “I^-asws followed after him, but since he put his leg out of the gate of the masjid I could not know where he disappeared. I^-asws came back and told Amir-ul-Mo’mineen^-asws. He^-asws said to me^-asws: “O Abu Muhammad^-asws, do you know who he is?” I^-asws said: “No, Allah^-azwj, His messenger^-saww and Amir-ul-Mo’mineen^-asws are more aware.” He^-asws said: “He is Al-Khidr^-as.”^[23]

‘Qa’im^-asws’ (the 12th Imam^-asws) in the Divine Tablet

حَدَّثَنَا أَبِي وَ مُحَمَّدُ بْنُ الْحَسَنِ رَضِيَ اللَّهُ عَنْهُمَا قَالا حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ جَمِيعاً عَنْ أَبِي الْحَسَنِ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ الْحَسَنِ بْنِ طَرِيفٍ جَمِيعاً عَنْ بَكْرِ بْنِ صَالِحٍ وَ حَدَّثَنَا أَبِي وَ مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ وَ مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ وَ أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ وَ الْحَسَنُ بْنُ إِبْرَاهِيمَ بْنِ نَاتَانَةَ وَ أَحْمَدُ بْنُ زِيَادٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُمْ قَالُوا حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَبِي ع لِجَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ إِنَّ لِي إِلَيْكَ حَاجَةً فَمَتَى يَخِفُّ عَلَيْكَ أَنْ أَخْلُوَ بِكَ فَأَسْأَلَكَ عَنْهَا فَقَالَ لَهُ جَابِرٌ فِي أَيِّ الْأَوْقَاتِ شِئْتَ فَخَلَا بِهِ أَبُو جَعْفَرٍ ع قَالَ لَهُ يَا جَابِرُ أَخْبِرْنِي عَنِ اللَّوْحِ الَّذِي رَأَيْتَهُ فِي يَدَيْ أُمِّي فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص وَ مَا أَخْبَرَتْكَ بِهِ أَنَّهُ فِي ذَلِكَ اللَّوْحِ مَكْتُوباً فَقَالَ جَابِرٌ أَشْهَدُ بِاللَّهِ أَنِّي دَخَلْتُ عَلَى‏ أُمِّكَ فَاطِمَةَ ع فِي حَيَاةِ رَسُولِ اللَّهِ ص أُهَنِّؤُهَا بِوِلَادَةِ الْحُسَيْنِ ع‏ فَرَأَيْتُ فِي يَدِهَا لَوْحاً أَخْضَرَ ظَنَنْتُ أَنَّهُ مِنْ زُمُرُّدٍ وَ رَأَيْتُ فِيهِ كِتَابَةً بَيْضَاءَ شَبِيهَةً بِنُورِ الشَّمْسِ فَقُلْتُ لَهَا بِأَبِي أَنْتِ وَ أُمِّي يَا بِنْتَ رَسُولِ اللَّهِ مَا هَذَا اللَّوْحُ فَقَالَتْ هَذَا اللَّوْحُ أَهْدَاهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى رَسُولِهِ ص فِيهِ اسْمُ أَبِي وَ اسْمُ بَعْلِي وَ اسْمُ ابْنَيَّ وَ أَسْمَاءُ الْأَوْصِيَاءِ مِنْ وُلْدِي فَأَعْطَانِيهِ أَبِي لِيَسُرَّنِي بِذَلِكَ قَالَ جَابِرٌ فَأَعْطَتْنِيهِ أُمُّكَ‏ فَاطِمَةُ ع فَقَرَأْتُهُ وَ انْتَسَخْتُهُ فَقَالَ لَهُ أَبِي ع فَهَلْ لَكَ يَا جَابِرُ أَنْ تَعْرِضَهُ عَلَيَّ فَقَالَ نَعَمْ فَمَشَى مَعَهُ أَبِي ع حَتَّى انْتَهَى إِلَى مَنْزِلِ جَابِرٍ فَأَخْرَجَ إِلَى أَبِي صَحِيفَةً مِنْ رَقٍّ فَقَالَ يَا جَابِرُ انْظُرْ أَنْتَ فِي كِتَابِكَ لِأَقْرَأَهُ أَنَا عَلَيْكَ فَنَظَرَ جَابِرٌ فِي نُسْخَتِهِ‏ فَقَرَأَهُ عَلَيْهِ أَبِي ع فَوَ اللَّهِ مَا خَالَفَ حَرْفٌ حَرْفاً قَالَ جَابِرٌ فَإِنِّي أَشْهَدُ بِاللَّهِ أَنِّي هَكَذَا رَأَيْتُهُ فِي اللَّوْحِ مَكْتُوباً بسم الله الرحمن الرحيم‏ هَذَا كِتَابٌ‏ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ‏ لِمُحَمَّدٍ نُورِهِ وَ سَفِيرِهِ وَ حِجَابِهِ وَ دَلِيلِهِ‏ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ‏ مِنْ عِنْدِ رَبِّ الْعَالَمِينَ عَظِّمْ يَا مُحَمَّدُ أَسْمَائِي وَ اشْكُرْ نَعْمَائِي وَ لَا تَجْحَدْ آلَائِي إِنِّي‏ أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا قَاصِمُ الْجَبَّارِينَ وَ مُبِيرُ الْمُتَكَبِّرِينَ وَ مُذِلُّ الظَّالِمِينَ وَ دَيَّانُ يَوْمِ الدِّينِ إِنِّي‏ أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا فَمَنْ رَجَا غَيْرَ فَضْلِي أَوْ خَافَ غَيْرَ عَدْلِي عَذَّبْتُهُ‏ عَذاباً لا أُعَذِّبُهُ أَحَداً مِنَ الْعالَمِينَ‏ فَإِيَّايَ فَاعْبُدْ وَ عَلَيَّ فَتَوَكَّلْ إِنِّي لَمْ أَبْعَثْ نَبِيّاً فَأُكْمِلَتْ أَيَّامُهُ وَ انْقَضَتْ مُدَّتُهُ إِلَّا جَعَلْتُ لَهُ وَصِيّاً وَ إِنِّي فَضَّلْتُكَ عَلَى الْأَنْبِيَاءِ وَ فَضَّلْتُ وَصِيَّكَ عَلَى الْأَوْصِيَاءِ وَ أَكْرَمْتُكَ بِشِبْلَيْكَ بَعْدَهُ وَ بِسِبْطَيْكَ الْحَسَنِ وَ الْحُسَيْنِ وَ جَعَلْتُ حَسَناً مَعْدِنَ عِلْمِي بَعْدَ انْقِضَاءِ مُدَّةِ أَبِيهِ وَ جَعَلْتُ حُسَيْناً خَازِنَ وَحْيِي وَ أَكْرَمْتُهُ بِالشَّهَادَةِ وَ خَتَمْتُ لَهُ بِالسَّعَادَةِ فَهُوَ أَفْضَلُ مَنِ اسْتُشْهِدَ وَ أَرْفَعُ الشُّهَدَاءِ دَرَجَةً جَعَلْتُ كَلِمَتِيَ التَّامَّةَ مَعَهُ وَ الْحُجَّةَ الْبَالِغَةَ عِنْدَهُ بِعِتْرَتِهِ أُثِيبُ وَ أُعَاقِبُ أَوَّلُهُمْ عَلِيٌّ سَيِّدُ الْعَابِدِينَ وَ زَيْنُ أَوْلِيَائِيَ الْمَاضِينَ وَ ابْنُهُ سَمِيُّ جَدِّهِ‏ الْمَحْمُودِ مُحَمَّدٌ الْبَاقِرُ لِعِلْمِي وَ الْمَعْدِنُ لِحِكْمَتِي سَيَهْلِكُ الْمُرْتَابُونَ فِي جَعْفَرٍ الرَّادُّ عَلَيْهِ كَالرَّادِّ عَلَيَّ حَقَّ الْقَوْلُ مِنِّي لَأُكْرِمَنَّ مَثْوَى جَعْفَرٍ وَ لَأَسُرَّنَّهُ فِي أَوْلِيَائِهِ وَ أَشْيَاعِهِ وَ أَنْصَارِهِ وَ انتحبت [أُتِيحَتْ‏] بَعْدَ مُوسَى فِتْنَةٌ عَمْيَاءُ حِنْدِسٌ‏ لِأَنَّ خَيْطَ فَرْضِي لَا يَنْقَطِعُ‏ وَ حُجَّتِي لَا تَخْفَى وَ أَنَّ أَوْلِيَائِي لَا يَشْقَوْنَ أَبَداً أَلَا وَ مَنْ جَحَدَ وَاحِداً مِنْهُمْ فَقَدْ جَحَدَ نِعْمَتِي وَ مَنْ غَيَّرَ آيَةً مِنْ كِتَابِي فَقَدِ افْتَرَى عَلَيَّ وَ وَيْلٌ لِلْمُفْتَرِينَ الْجَاحِدِينَ عِنْدَ انْقِضَاءِ مُدَّةِ عَبْدِي مُوسَى وَ حَبِيبِي وَ خِيَرَتِي أَلَا إِنَّ الْمُكَذِّبَ بِالثَّامِنِ مُكَذِّبٌ بِكُلِّ أَوْلِيَائِي وَ عَلِيٌّ وَلِيِّي وَ نَاصِرِي وَ مَنْ أَضَعُ عَلَيْهِ أَعْبَاءَ النُّبُوَّةِ وَ أَمْتَحِنُهُ بِالاضْطِلَاعِ يَقْتُلُهُ عِفْرِيتٌ مُسْتَكْبِرٌ يُدْفَنُ بِالْمَدِينَةِ الَّتِي بَنَاهَا الْعَبْدُ الصَّالِحُ ذُو الْقَرْنَيْنِ إِلَى جَنْبِ شَرِّ خَلْقِي حَقَّ الْقَوْلُ مِنِّي لَأُقِرَّنَّ عَيْنَهُ بِمُحَمَّدٍ ابْنِهِ‏ وَ خَلِيفَتِهِ مِنْ بَعْدِهِ فَهُوَ وَارِثُ عِلْمِي وَ مَعْدِنُ حِكْمَتِي وَ مَوْضِعُ سِرِّي وَ حُجَّتِي عَلَى خَلْقِي جَعَلْتُ الْجَنَّةَ مَثْوَاهُ وَ شَفَّعْتُهُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ كُلُّهُمْ قَدِ اسْتَوْجَبُوا النَّارَ وَ أَخْتِمُ بِالسَّعَادَةِ لِابْنِهِ عَلِيٍّ وَلِيِّي وَ نَاصِرِي وَ الشَّاهِدِ فِي خَلْقِي وَ أَمِينِي عَلَى وَحْيِي أُخْرِجُ مِنْهُ الدَّاعِيَ إِلَى سَبِيلِي وَ الْخَازِنَ لِعِلْمِيَ الْحَسَنَ ثُمَّ أُكْمِلُ ذَلِكَ بِابْنِهِ رَحْمَةً لِلْعَالَمِينَ عَلَيْهِ كَمَالُ مُوسَى وَ بَهَاءُ عِيسَى وَ صَبْرُ أَيُّوبَ سَتَذِلُّ أَوْلِيَائِي فِي زَمَانِهِ وَ يُتَهَادَوْنَ رُءُوسُهُمْ كَمَا تُهَادَى ‏رُءُوسُ التُّرْكِ وَ الدَّيْلَمِ فَيُقْتَلُونَ وَ يُحْرَقُونَ وَ يَكُونُونَ خَائِفِينَ مَرْعُوبِينَ وَجِلِينَ تُصْبَغُ الْأَرْضُ مِنْ دِمَائِهِمْ وَ يَفْشُو الْوَيْلُ وَ الرَّنِينُ فِي نِسَائِهِمْ‏^[24] أُولَئِكَ أَوْلِيَائِي حَقّاً بِهِمْ أَدْفَعُ كُلَّ فِتْنَةٍ عَمْيَاءَ حِنْدِسٍ وَ بِهِمْ أَكْشِفُ الزَّلَازِلَ وَ أَرْفَعُ عَنْهُمُ الْآصَارَ^[25] وَ الْأَغْلَالَ‏ أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَ رَحْمَةٌ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ‏ قَالَ عَبْدُ الرَّحْمَنِ بْنُ سَالِمٍ قَالَ أَبُو بَصِيرٍ لَوْ لَمْ تَسْمَعْ فِي دَهْرِكَ إِلَّا هَذَا الْحَدِيثَ لَكَفَاكَ فَصُنْهُ إِلَّا عَنْ أَهْلِهِ.

Narrated to us my father and Muhammad bin Hasan – May Allah be pleased with them – they said: Narrated to us Saad bin Abdullah and Abdullah bin Ja’far Himyari, all of them from Abil Hasan Salih bin Abi Hammad and Hasan bin Tareef, all of them from Bakr bin Salih and narrated to us my father and Muhammad bin Musa bin Mutawakkil and Muhammad bin Ali Majilaway; and Ahmad bin Ali bin Ibrahim; and Hasan bin Ibrahim bin Natana; and Ahmad bin Ziyad Hamadani – May Allah be pleased with them – they said: Narrated to us Ali bin Ibrahim from his father Ibrahim bin Hashim from Bakr bin Salih from Abdur Rahman bin Saalim from Abi Baseer from Abi Abdullah ^-asws that he said:

“My father^-asws said to Jabir Ibn Abdullah Ansari, ‘I have some work with you. So, when is it possible for you to give me some time that I may ask you something?’ Jabir replied, ‘Whenever you wish.’ Thus, when my father^-asws met him in privacy, he asked him, “O Jabir! Inform me about the Tablet which you saw in the hand of my mother, (Syeda) Fatima^-asws, the daughter of the Messenger of Allah^-saww and what did she^-asws tell you as to what was written in it?” Jabir replied, ‘I hold Allah^-azwj as Witness that I went to visit your^-asws mother^-asws, Fatima ^-asws during the lifetime of the Messenger of Allah^-saww to congratulate her for being blessed by Hussain^-asws. I saw in her^-asws hand a green Tablet, which I thought to be of emerald and its writing was as bright as sunlight. I asked her^-asws, ‘May my parents be sacrificed for you, O daughter of Rasool Allah^-saww! What is this Tablet?’ She^-asws replied, ‘This is the Tablet, which Allah^-azwj, to whom belong might and majesty, has gifted to the Messenger of Allah^-saww. In it is the name of my father^-saww, the name of Ali^-asws, the name of my^-asws two sons^-asws and the names of the successors from my progeny. In turn, my father gave it to me that I may rejoice through it.’

Jabir said, ‘Thus, your mother (Syeda) Fatima^-asws gave it to me. I read it and copied it.’

My father^-asws asked, ‘O Jabir! Can you show it (the copied manuscript) to me^-asws?’

He replied in the affirmative. My father ^-asws accompanied Jabir to his house where he took out a scroll of parchment and gave it to my father saying, ‘I hold Allah^-azwj as Witness that this is what I^-asws saw written in the Tablet:

In the Name of Allah, the Beneficent, the Merciful. This is a Book from Allah^-azwj, the Mighty, the Wise to Muhammad^-saww, His^-azwj Light, His^-azwj ambassador, His^-azwj Veil and His^-azwj Proof. The trustworthy Spirit has descended with it from the Lord of the worlds. O Muhammad^-saww! Magnify My^-azwj Names, be grateful for My^-azwj bounties and do not deny My^-azwj endowments. Verily, I^-azwj am Allah^-azwj, there is no god but Me^-azwj, the Destroyer of the oppressors, the Degrader of the tyrants and the Establisher of the Day of Judgment.  Verily, I^-azwj am Allah^-azwj, there is no god but Me. Whoever expects grace from other than Me^-azwj or fears other than My^-azwj justice and My^-azwj punishment, I^-azwj will Punish him in such a way that I^-azwj will not punish anybody in this manner in the worlds. Hence, worship only Me^-azwj and rely only on Me^-azwj. Indeed, I did not raise a messenger, completed his days and terminated his duration but that I appointed for him^-as a successor^-as. Certainly, I^-azwj Made you^-saww superior over all other Prophets^-as and Made your^-saww successor superior over all other successors. After him^-asws, I^-azwj Honoured you^-saww with your^-saww two grandsons, Hasan^-asws and Husain^-asws. I made Hasan^-asws the mine of My^-azwj Knowledge after the end of the days of his^-asws father^-asws and I^-azwj Made Husain^-asws the treasure chest of My^-asws Revelation, I^-azwj Honoured him^-asws with martyrdom and sealed it for him^-asws with eternal bliss. So, he^-asws is the best of the martyrs and the highest of them in grade before Me^-azwj. I^-azwj have Placed My^-azwj ‘Perfect Word’ with him^-asws and the complete Proof near him^-asws. Through his^-asws Progeny, I^-azwj shall reward and punish.

The first of them^-asws is the chief of the worshippers and the adornment of My past friends, then his son^-asws (Muhammad) who resembles his^-asws grandfather al- Mahmood1, the splitter of My knowledge and the mine of My^-azwj Wisdom. Soon, those who doubt concerning his son Ja’far^-asws will be destroyed. He who rejects him has rejected Me^-azwj. I^-azwj Speak the truth, I^-azwj will Indeed honour the position of Ja’far^-asws and make him^-asws happy vis-à-vis his^-asws Shias, his^-asws helpers and his^-asws friends. After him, I^-azwj have Selected Musa^-asws and there will be a blinding, dark corruption so that the spark of My^-azwj Obedience is not terminated, My^-azwj Proof is not hidden and My friends are not afflicted with misfortune. Beware! Whoever denies even one of them^-asws has denied My^-azwj Bounty. Whoever changes one verse from My^-azwj Book, then indeed has attributed a lie unto Me^-azwj. Then woe unto the liars, the deniers with the termination of the duration of My^-azwj servant, My^-azwj beloved and My^-azwj Chosen one, Musa^-asws. Verily, the one who denies the eighth is as if he has denied all My^-azwj Friends (Imams). Ali^-asws is My^-azwj Friend, My^-azwj Helper and the one upon whom I^-azwj have Placed Prophethood’s burden of proof and conferred upon him Master-ship. An arrogant devil will murder him^-asws. He^-asws will be buried in a city, which the righteous servant has built, next to the worst of My^-azwj creatures. I^-azwj Speak the Truth, I^-azwj will Soothe his^-asws eyes with Muhammad^-asws, his son and his successor after him^-asws. He^-asws is the heir of My^-azwj knowledge, the mine of My^-azwj Wisdom, the place of My^-azwj Joy and My^-azwj Proof upon My^-azwj creatures.

None shall believe in him^-asws but that the paradise will be his abode and I^-azwj will Allow him^-asws to intercede for seventy of his family members, even if all of them are eligible for hell. I^-azwj will Complete his^-asws bliss with his^-asws son Ali^-asws, My^-azwj friend^-asws, My^-azwj Helper, My^-azwj Witness amongst My^-azwj creatures and My^-azwj trustee upon My^-azwj Revelation. From him, I^-azwj will Bring forth Hasan^-asws, the caller to My^-azwj Path and the treasurer of My^-azwj Knowledge. Thereafter, I^-azwj will Complete this (chain of Imamate) with his^-asws son, م.ح.م.د. mercy for the worlds. He^-asws will possess the perfection of Musa, the brightness of Isa and the patience of Ayyub. Soon, My friends will be humiliated in his time and their heads will be gifted as trophies like the heads of the Turks and the Dailamites. They will be killed, they will be burnt, they will live in a state of fear, terror and trepidation. The earth will be coloured with their blood and wailing and sobbing will be commonplace among their womenfolk. They are My^-azwj true friends! Through them I will repel all blinding and dark mischief, remove the earthquakes and remove with the burdens and the chains.

أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ

They are those upon them is the blessings of their Lord and mercy. And they are the guided ones (2:157)

Abdur Rahman bin Salim says: Abu Baseer says, ‘If you do not hear in your time anything but this tradition, it will suffice for you. Hence, conceal it except from those who are worthy of it.’^[26]

حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ بْنِ شَاذَوَيْهِ الْمُؤَدِّبُ وَ أَحْمَدُ بْنُ هَارُونَ الْقَاضِي رَضِيَ اللَّهُ عَنْهُمَا قَالا حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْفَزَارِيِّ الْكُوفِيِّ عَنْ مَالِكٍ السَّلُولِيِ‏ عَنْ دُرُسْتَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي السَّفَاتِجِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: دَخَلْتُ عَلَى مَوْلَاتِي فَاطِمَةَ ع وَ قُدَّامَهَا لَوْحٌ يَكَادُ ضَوْؤُهُ يَغْشَى الْأَبْصَارَ فِيهِ اثْنَا عَشَرَ اسْماً ثَلَاثَةٌ فِي ظَاهِرِهِ وَ ثَلَاثَةٌ فِي بَاطِنِهِ وَ ثَلَاثَةُ أَسْمَاءَ فِي آخِرِهِ وَ ثَلَاثَةُ أَسْمَاءَ فِي طَرَفِهِ فَعَدَدْتُهَا فَإِذَا هِيَ اثْنَا عَشَرَ اسْماً فَقُلْتُ أَسْمَاءُ مَنْ هَؤُلَاءِ قَالَتْ هَذِهِ أَسْمَاءُ الْأَوْصِيَاءِ أَوَّلُهُمْ ابْنُ عَمِّي وَ أَحَدَ عَشَرَ مِنْ وُلْدِي آخِرُهُمُ الْقَائِمُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ قَالَ جَابِرٌ فَرَأَيْتُ فِيهَا مُحَمَّداً مُحَمَّداً مُحَمَّداً فِي ثَلَاثَةِ مَوَاضِعَ وَ عَلِيّاً وَ عَلِيّاً وَ عَلِيّاً وَ عَلِيّاً فِي أَرْبَعَةِ مَوَاضِعَ.

Narrated to us Ali bin Husain bin Shazawiya Moaddab; and Ahmad bin Harun al-Qadi – May Allah^-azwj be Pleased with them – they said: Narrated to us Muhammad bin Abdullah bin Ja’far Himyari from his father from Ja’far bin Muhammad bin Malik Fazari Kufi from Malik Saluli from Durust bin Abdul Hameed from Abdullah bin Qasim from Abdullah bin Jabala from Abi Safatij from Jabir Jofi from Abi Ja’far Muhammad bin Ali al-Baqir^-asws from Jabir bin Abdullah Ansari that he said:

“One day I came to Lady Fatima^-asws and before her was a tablet from which an amazing light emanated. There were twelve names in this tablet. Three on the outer side and three on the inner, three in the end and three in one direction. Thus, there were twelve names in all. I asked: Whose names are these?

She^-asws replied: These are the respected names of successors, the first of whom is my cousin, and eleven shall be from my^-asws progeny. The last of them will be Qa’im^-asws, bliss of Allah^-azwj be on them all^-asws. Jabir says: I saw the name of Muhammad at three places and Ali at four places.”^[27]

وَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارُ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: دَخَلْتُ عَلَى فَاطِمَةَ ع وَ بَيْنَ يَدَيْهَا لَوْحٌ مَكْتُوبٌ فِيهِ أَسْمَاءُ الْأَوْصِيَاءِ فَعَدَدْتُ اثْنَيْ عَشَرَ آخِرُهُمُ الْقَائِمُ ثَلَاثَةٌ مِنْهُمْ مُحَمَّدٌ وَ أَرْبَعَةٌ مِنْهُمْ عَلِيٌّ ع.

And narrated to us Ahmad bin Muhammad bin Yahya al-Attar^-ra: Narrated to me my father from Muhammad bin Husain bin Abil Khattab from Hasan bin Mahboob from Abil Jarud from Abi Ja’far ^-asws from Jabir bin Abdullah Ansari that he said:

“One day I visited (Syeda) Fatima^-asws and before her^-asws was a tablet inscribed with the names of successors from her^-asws progeny. I counted twelve names, the last of whom was ‘Al-Qa’im^-asws. There were three Muhammads^-asws and four Alis^-asws – (Bliss of Allah^-azwj be on them all).”^[28]

وَ حَدَّثَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ حَمْزَةَ الْعَلَوِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ دُرُسْتَ السَّرْوِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عِمْرَانَ الْكُوفِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع أَنَّهُ قَالَ: يَا إِسْحَاقُ أَ لَا أُبَشِّرُكَ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ فَقَالَ وَجَدْنَا صَحِيفَةً بِإِمْلَاءِ رَسُولِ اللَّهِ ص وَ خَطِّ أَمِيرِ الْمُؤْمِنِينَ ع فِيهَا بسم الله الرحمن الرحيم‏ هَذَا كِتَابٌ‏ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ‏ وَ ذَكَرَ حَدِيثَ اللَّوْحِ كَمَا ذَكَرْتُهُ فِي هَذَا الْبَابِ مِثْلَهُ سَوَاءً إِلَّا أَنَّهُ قَالَ فِي آخِرِهِ ثُمَّ قَالَ الصَّادِقُ ع يَا إِسْحَاقُ هَذَا دِينُ الْمَلَائِكَةِ وَ الرُّسُلِ فَصُنْهُ عَنْ غَيْرِ أَهْلِهِ يَصُنْكَ اللَّهُ وَ يُصْلِحْ بَالَكَ ثُمَّ قَالَ ع مَنْ دَانَ بِهَذَا أَمِنَ عِقَابَ اللَّهِ عَزَّ وَ جَلَّ.

And narrated to us Abu Muhammad al-Hasan bin Hamza Alawi^-ra: Narrated to us Abu Ja’far Muhammad bin Husain bin Durust Sarrawi from Ja’far bin Muhammad bin Malik that he said: Narrated to us Muhammad bin Imran Kufi from Abdur Rahman bin Abi Najran; and Safwan bin Yahya from Ishaq Ibne Ammar from Abi Abdullah as-Sadiq ^-asws that he said: “O Ishaq, shall I give you a glad tiding? I said: Please do, may I be sacrificed on you, O son of Allah’s Messenger. The Imam said: I saw in the scroll dictated by Rasool Allah^-saww and written by Amir-ul-Momineen^-asws the following:

“In the Name of Allah, the Beneficent, the Merciful. This is a Book from Allah^-azwj, the Mighty, the Wise and then he narrated the tradition (of tablet) mentioned above exactly except that at the end there is the sentence:

Then Imam Ja’far Sadiq^-asws: O Ishaq, this is the religion of the angels and messengers. Protect it from those unworthy of it. May Allah protect you and reform your children. Then he said: One who has recognized this (religion) is safe from the chastisement of Allah, the Mighty and Sublime.”^[29]

وَ حَدَّثَنَا أَبُو الْعَبَّاسِ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الطَّالَقَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ إِسْمَاعِيلَ قَالَ حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدِ بْنِ الْقَطَّانِ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُوسَى الرُّويَانِيُّ أَبُو تُرَابٍ‏ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ‏ أَنَّ مُحَمَّدَ بْنَ عَلِيٍّ بَاقِرَ الْعِلْمِ ع جَمَعَ وُلْدَهُ وَ فِيهِمْ عَمُّهُمْ زَيْدُ بْنُ عَلِيٍّ ثُمَّ أَخْرَجَ كِتَاباً إِلَيْهِمْ بِخَطِّ عَلِيٍّ ع وَ إِمْلَاءِ رَسُولِ اللَّهِ ص مَكْتُوبٌ فِيهِ-

هَذَا كِتَابٌ‏ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ‏ الْعَلِيمِ وَ ذَكَرَ حَدِيثَ اللَّوْحِ إِلَى الْمَوْضِعِ الَّذِي يَقُولُ فِيهِ‏ أُولئِكَ هُمُ الْمُهْتَدُونَ‏ ثُمَّ قَالَ فِي آخِرِهِ قَالَ عَبْدُ الْعَظِيمِ الْعَجَبُ كُلُّ الْعَجَبِ لِمُحَمَّدِ بْنِ جَعْفَرٍ وَ خُرُوجِهِ إِذْ سَمِعَ أَبَاهُ ع يَقُولُ هَكَذَا وَ يَحْكِيهِ ثُمَّ قَالَ هَذَا سِرُّ اللَّهِ وَ دِينُهُ وَ دِينُ مَلَائِكَتِهِ فَصُنْهُ إِلَّا عَنْ أَهْلِهِ وَ أَوْلِيَائِهِ.

And narrated to us Abul Abbas Muhammad bin Ibrahim bin Ishaq Taliqani (r.a.): Narrated to us Hasan bin Ismail: Narrated to us Saeed bin Muhammad bin Qattan: Narrated to us Abdullah bin Musa Ruyani Abu Turab from Abdul Azeem bin Abdullah Hasani from Ali bin Hasan bin Zaid bin Hasan bin Ali Ibne Abi Talib that he said: Narrated to me Abdullah bin Muhammad bin Ja’far from his father from his grandfather that:

“Imam Muhammad Baqir ^-asws summoned together his sons and among them was his uncle Zaid bin Ali also. Then he took out a scroll written in the hand of Ali^-asws on the dictation of the Messenger of Allah^-saww It was written therein:

In the Name of Allah, the Beneficent, the Merciful. This is a Book from Allah^-azwj, the Mighty, the Wise…then he narrated the tradition of the Tablet till the words: “And they are the guided ones.” Then at the end he said: Abdul Azeem said: It is surprising and pitiful that Muhammad bin Ja’far who campaigned against the Imam of the time although he had heard this tradition from his father.

Then he said: It is the secret of Allah^-azwj and His^-azwj religion and the religion of the angels. So mention it only to his family and close friends.”^[30]

حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا أَبِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ إِبْرَاهِيمَ بْنِ هَاشِمٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: دَخَلْتُ عَلَى فَاطِمَةَ ع وَ بَيْنَ يَدَيْهَا لَوْحٌ فِيهِ أَسْمَاءُ الْأَوْصِيَاءِ فَعَدَدْتُ اثْنَيْ عَشَرَ اسْماً آخِرُهُمُ الْقَائِمُ ثَلَاثَةٌ مِنْهُمْ مُحَمَّدٌ وَ أَرْبَعَةٌ مِنْهُمْ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ.

Narrated to us Husain bin Ahmad bin Idrees (r.a.): Narrated to us my father from Ahmad bin Muhammad bin Isa and Ibrahim bin Hashim, all of them from Hasan bin Mahboob from Abil Jarud from Abi Ja’far^-asws from Jabir bin Abdullah Ansari that he said:

“One day I visited (Syeda) Fatima^-asws and in her hands was a tablet inscribed with the names of successors from her^-asws progeny. I counted twelve names, the last of whom was ‘Al-Qa’im^-asws’. There were three Muhammads^-asws and four Alis^-asws – bliss of Allah^-azwj be on them^-asws all.”^[31]

The Divine Proofs:

The Prophets^-as and their Imams^-as, as Established by Allah^-azwj on the earth, came with the undeniable Proofs, in the form of Miracles. For example, the ‘Staff’ of Moses^-as, the ‘Seal’ of Suleiman^-as as well as with the Divine Knowledge (including that of the unforeseen/future), such as Prophecies of the Rasool Allah^-azwj about the clan of Ummaid and Bani Abbas’s unjust rule.  Since the Divine Imam is the Imam-ul-Mobeen (the Guide for all ‘Jin-o-Ins’ (Janis and human beings), he^-asws should be able to communicate with both species in their own languages and teach them the Divine Instructions.

Some Proofs of Imamate (being a successor of the Holy Prophet^-saww) are reviewed along with the Imamat of the 12 Imams^-asws.  One of the Proofs, among these, is to have the procession of the ‘’السِّلَاحِ ‘Tabarakat’ (holy belongings/signs) of Allah^-azwj’s Prophets^-as.

We present some Ahadith to demonstrate that the’ ‘Tabarakat’ were in the possession of the remaining 12 Shia Imams^-asws (Imam Musa-e-Kazim^-asws, Imam Ali Reza^-asws, Imam Mohammed Taqi^-asws, Imam Ali Naqi^-asws, Imam Hassan Askri^-asws and the Imam Al-Mehdi^-asws).

It is also important to note that like the Divine Knowledge, ‘السِّلَاحِ’ was ‘Protected’ and no one could steal any, for example, we will present a Hadith in which Imam Jafar-e-Sadiq^-asws makes the ‘السِّلَاحِ’ of the Holy Prophet^-saww appear from the stone of his^-asws ring, and replaces it.

First, we present a Hadith of Rasool Allah^-saww where all the names of 12 Shia Imams^-asws are mentioned by Rasool Allah^-saww, as reported by Amir-ul-Momineen Ali^-asws Ibn Abi Talib^-asws.

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ بِمَ يُعْرَفُ الامَامُ قَالَ فَقَالَ بِخِصَالٍ أَمَّا أَوَّلُهَا فَإِنَّهُ بِشَيْ‏ءٍ قَدْ تَقَدَّمَ مِنْ أَبِيهِ فِيهِ بِإِشَارَةٍ إِلَيْهِ لِتَكُونَ عَلَيْهِمْ حُجَّةً وَيُسْأَلُ فَيُجِيبُ وَإِنْ سُكِتَ عَنْهُ ابْتَدَأَ وَيُخْبِرُ بِمَا فِي غَدٍ وَيُكَلِّمُ النَّاسَ بِكُلِّ لِسَانٍ ثُمَّ قَالَ لِي يَا أَبَا مُحَمَّدٍ أُعْطِيكَ عَلامَةً قَبْلَ أَنْ تَقُومَ فَلَمْ أَلْبَثْ أَنْ دَخَلَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ فَكَلَّمَهُ الْخُرَاسَانِيُّ بِالْعَرَبِيَّةِ فَأَجَابَهُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) بِالْفَارِسِيَّةِ فَقَالَ لَهُ الْخُرَاسَانِيُّ وَالله جُعِلْتُ فِدَاكَ مَا مَنَعَنِي أَنْ أُكَلِّمَكَ بِالْخُرَاسَانِيَّةِ غَيْرُ أَنِّي ظَنَنْتُ أَنَّكَ لا تُحْسِنُهَا فَقَالَ سُبْحَانَ الله إِذَا كُنْتُ لا أُحْسِنُ أُجِيبُكَ فَمَا فَضْلِي عَلَيْكَ ثُمَّ قَالَ لِي يَا أَبَا مُحَمَّدٍ إِنَّ الامَامَ لا يَخْفَى عَلَيْهِ كَلامُ أَحَدٍ مِنَ النَّاسِ وَلا طَيْرٍ وَلا بَهِيمَةٍ وَلا شَيْ‏ءٍ فِيهِ الرُّوحُ فَمَنْ لَمْ يَكُنْ هَذِهِ الْخِصَالُ فِيهِ فَلَيْسَ هُوَ بِإِمَامٍ.

Ahmad ibn Mihran has narrated from Muhammad Ibn Ali from abu Basir who has said that he asked (the following) from Imam Abu Al-Hassan^-asws:

“May I be sacrificed for you, what proof is needed to determine who is a (Divine) Imam^-asws?” He^-asws said, ‘Through several Qualities;

The first one is that his^-asws father^-asws must have introduced him^-asws (to others). And that when asked he would answer and if one remain silent he would begin to speak on the issue and inform of the things that would happen the next day(s) (Ilm-ul-Ghaib) and he can speak to people in their own languages.”

Then he^-asws said to me, “O Abu Muhammad, allow me to give you an example before you leave. A man from Khurasan came. He spoke to the Imam^-asws in Arabic but Abu Al-Hassan^-asws replied him in Persian. He (the man from Khurasan) said, “I swear by Allah^-azwj, “May Allah^-azwj Take my soul in service for your^-asws cause, the only thing that stopped me from speaking to you^-asws in Persian was I thought you^-asws might not know Persian.”

The Imam^-asws then said, “Glory belongs to Allah^-azwj, If I^-asws am unable to answer you (in Persian) then how would I^-asws have any excellence over you?”

The Imam^-asws said to me, “O Abu Muhammad, “No one’s language is unknown to the Imam^-asws nor the language of birds, animals and any living things. Whoever does not have these qualities, he is not an Imam^-asws.^[32]

The ‘Tabarakat’ of Rasool Allah^-saww in the Possession of 8^th Imam^-asws

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع‏ ذَكَرَ سَيْفَ رَسُولِ اللَّهِ ص فَقَالَ إِنَّهُ مَصْفُودُ الْحَمَائِلَ وَ قَالَ أَتَانِي إِسْحَاقُ فَعَظَّمَ بِالْحَقِّ وَ الْحُرْمَةِ السَّيْفَ‏ الَّذِي أَخَذَهُ هُوَ سَيْفُ رَسُولِ اللَّهِ ص فَقُلْتُ لَهُ وَ كَيْفَ يَكُونُ هُوَ وَ قَدْ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا مَثَلُ السِّلَاحِ فِينَا مَثَلُ التَّابُوتِ‏ فِي‏ بَنِي‏ إِسْرَائِيلَ‏ أَيْنَمَا دَارَ التَّابُوتُ‏ دَارَ الْمُلْكُ‏.

It has been narrated to us by Muhammad Bin Yahya Al-Ataar, from Muhammad Bin Al-Hassan Al-Saffar, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasar, who has said:

‘I mentioned (to Abu Al-Hassan Al-Reza^-asws – the 8^th Imam^-asws) the sword of the Messenger of Allah^-saww, he^-asws said: ‘It is secured with us^-asws and said: ‘Is’haq bring it out for me^-asws, as it is a great right and the sanctification of the sword is to be taken, for it is the sword of the Messenger of Allah^-saww’. I said to him^-asws, ‘And how has it been?’ Abu Ja’far^-asws said: ‘the weapons with us^-asws is like the Coffin with the Children of Israel. Wherever the Coffin went so did the kingdom’.^[33]

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: سَأَلْتُهُ عَنْ‏ ذِي‏ الْفَقَارِ سَيْفِ‏ رَسُولِ‏ اللَّهِ‏ ص مِنْ أَيْنَ هُوَ قَالَ هَبَطَ بِهِ جَبْرَئِيلُ مِنَ السَّمَاءِ وَ كَانَتْ حَلْقَتُهُ مِنْ فِضَّةٍ وَ هُوَ عِنْدِي.

It has been narrated to us by Abdullah Bin Ja’far, from Muhammad Bin Isa, from Ahmad Bin Abdullah, who has said:

Abu Al-Hassan Al-Reza^-asws (the 8^th Imam^-asws) said when he^-asws was asked about the Zulfiqaar, sword of the Messenger of Allah^-saww, where it has come from, he^-asws said: ‘Jibraeel^-as descended with it from the sky, and it was decorated with silver, and it is with me^-asws’.^[34]

حَدَّثَنَا الْحُسَيْنُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع عِنْدَكَ‏ سِلَاحُ‏ رَسُولِ‏ اللَّهِ‏ فَكَتَبَ‏ إِلَيَ‏ بِخَطِّهِ‏ الَّذِي‏ أَعْرِفُهُ‏ هُوَ عِنْدِي‏..

It has been narrated to us by Al-Husayn Bin Ali, from Muhammad Bin Abdullah Bin Al-Mugheira, from Suleyman Bin Ja’far who said:

‘I wrote to Abu Al-Hassan Al-Reza^-asws (and asked): ‘Do you have the ‘السِّلَاحِ’ weapons of the Messenger of Allah^-saww?’ He^-asws wrote back to me^-asws: ‘Know that these are with me^-asws’.^[35]

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: أَتَانِي إِسْحَاقُ فَعَظَّمَ عَلَيَّ بِالْحَقِّ وَ الْحُرْمَةِ السَّيْفَ الَّذِي أَخَذَهُ هُوَ سَيْفُ رَسُولِ اللَّهِ فَقُلْتُ لَهُ لَا وَ كَيْفَ يَكُونُ هُوَ وَ قَدْ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا مَثَلُ السِّلَاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ أَيْنَمَا دَارَ التَّابُوتُ دَارَ الْمُلْكُ.

It has been narrated to us by Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abu Nasr, who has said:

Abu Al-Hassan Al-Reza^-asws said: ‘Is’haq came with it to me^-asws, as it is a great right and sanctity of the sword is to be taken, for it is the sword of the Messenger of Allah^-saww’. I said to him^-asws, ‘And how has it been?’ Abu Ja’far^-asws said: ‘But, the example of the weapons with us^-asws is like the Coffin with the Children of Israel. Wherever the Coffin went so did the kingdom’.^[36]

حَدَّثَنَا عَبَّادُ بْنُ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قَالَ: أُتِيَ أَبِي بِسِلَاحِ رَسُولِ اللَّهِ ص وَ لَقَدْ دَخَلَ عُمُومَتِي مِنْ ذَلِكَ كلمة [حَسَدٌ] فَقَالَ صَفْوَانُ وَ ذَكَرْنَا سَيَفَ رَسُولِ اللَّهِ ص فَقَالَ أَتَانِي إِسْحَاقُ بْنُ جَعْفَرٍ فَعَظَّمَ عَلَيَّ رِسَالَتِي بِالْحَقِّ وَ الْحُرْمَةِ السَّيْفَ الَّذِي أَخَذَهُ هُوَ سَيْفُ رَسُولِ اللَّهِ ص قَالَ فَقُلْتُ لَا كَيْفَ يَكُونُ هَذَا وَ قَدْ قَالَ أَبُو جَعْفَرٍ ع مَثَلُ السِّلَاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ حَيْثُ مَا دَارَ دَارَ الْأَمْرُ قَالَ فَسَأَلْتُهُ عَنْ ذِي الْفَقَارِ سَيْفِ رَسُولِ اللَّهِ فَقَالَ نَزَلَ بِهِ جَبْرَئِيلُ مِنَ السَّمَاءِ وَ كَانَتْ حِلْيَتُهُ فِضَّةً وَ هُوَ عِنْدِي.

It has been narrated to us by Abaad Bin Suleyman, from Sa’d, from Yahya, who has said:

‘Abu Al-Hassan Al-Reza^-asws has narrated that my^-asws father^-asws came to me^-asws with the weapons of the Messenger of Allah^-saww, and I^-asws have included my^-asws cousins from that word’. Safwaan said, ‘And we mentioned the sword of the Messenger of Allah^-saww’. He^-asws said: ‘Is’haq Bin Ja’far brought it out for me^-asws, as it is a great right of the (Divine) successor^-asws and sanctity of the sword to be taken, for it is the sword of the Messenger of Allah^-saww’. I said, ‘No, and how can this be?’ and so Abu Ja’far^-asws said that the example of the weapons with us^-asws is like the Coffins with the Children of Israel, wherever it went, so did the Command’. I asked him^-asws about Zulfiqaar, sword of the Messenger of Allah^-saww, he^-asws said: ‘Jibraeel^-as came down with it from the sky, and it was decorated with silver, and it is with me^-asws’.^[37]

أَحْمَدُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ‏: سَأَلْتُهُ‏ عَنْ‏ ذِي‏ الْفَقَارِ سَيْفِ‏ رَسُولِ‏ اللَّهِ‏ ص مِنْ أَيْنَ هُوَ قَالَ هَبَطَ بِهِ جَبْرَئِيلُ ع مِنَ السَّمَاءِ وَ كَانَتْ حِلْيَتُهُ مِنْ فِضَّةٍ وَ هُوَ عِنْدِي.

Ahmed ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Isa from Ahmad ibn Abu ‘Abd Allah who has said:

He asked Abu Al-Hassan Al-Reza^-asws about al-Dhulfaqar (the sword of Rasool Allah^-saww) as to where it was from. The Imam^-asws said, “Jibril^-as came down with it from Heavens, decorated with the silver and it is with me^-asws now.”^[38]

The (Divine) Knowledge and the ‘Tabarakat’ would always be together:

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ كَانَ أَبُو جَعْفَرٍ ع يَقُولُ‏ إِنَّمَا مَثَلُ السِّلَاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ حَيْثُمَا دَارَ التَّابُوتُ أُوتُوا النُّبُوَّةَ وَ حَيْثُمَا دَارَ السِّلَاحُ فِينَا فَثَمَّ الْأَمْرُ قُلْتُ فَيَكُونُ السِّلَاحُ‏ مُزَائِلًا لِلْعِلْمِ‏ قَالَ‏ لَا.

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan, who says:

Abu Al-Hassan Al-Reza^-asws has said. “Abu Ja‘far^-asws would say, ‘The case of ‘السِّلَاحِ’ the Armaments with us^-asws is as the ‘التَّابُوتِ’ ‘Ark of Covenant’ with the Israelites. Wherever the التَّابُوتِ would go prophet-hood would also follow. Wherever the السِّلَاحِ among us^-asws would go the matter (Leadership with Divine Authority) would also settle there.” I then asked, “Would the السِّلَاحِ ever depart (Divine) Knowledge?” The Imam^-asws said, “No, it would not do so.”^[39]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ إِنَّمَا مَثَلُ السِّلَاحِ فِينَا كَمَثَلِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ أَيْنَمَا دَارَ التَّابُوتُ دَارَ الْمُلْكُ وَ أَيْنَمَا دَارَ السِّلَاحُ فِينَا دَارَ الْعِلْمُ.

A number of our people have narrated from Ahmad ibn Muhammad from ibn abu Nasr, who says:

Abu Al-Hassan Al-Reza^-asws who has said. ‘Abu Ja‘far^-asws would say, ‘The case of the ‘السِّلَاحِ’ (Armaments) with us is as ‘التَّابُوتِ’ the Ark of Covenant with the Israelites. Wherever the التَّابُوتِ would go kingdom would also follow. Wherever السِّلَاحِ the among us^-asws would go knowledge would also follow.”^[40]

Imam^-asws Produces the ‘السِّلَاحِ’ out of the Stone of his^-asws finger-ring

عَبْدُ الرَّحْمَنِ بْنُ كَثِيرٍ فِي خَبَرٍ طَوِيلٍ‏ أَنَّ رَجُلًا دَخَلَ الْمَدِينَةَ يَسْأَلُ عَنِ الْإِمَامِ فَدَلُّوهُ عَلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَسَأَلَهُ هُنَيْهَةً ثُمَّ خَرَجَ فَدَلُّوهُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقَصَدَهُ

Abdul Rahman Bin Kaseer, in a lengthy Hadeeth – says:

‘A man entered Al-Medina asking around about the Imam^-asws (of his time). So they (people) pointed him towards Abdullah Bin Al-Hassan (Al-Basry). So he questioned him for a while, then came out. So they (people) pointed him towards Ja’far Bin Muhammad^-asws, and he went over to him^-asws.

فَلَمَّا نَظَرَ إِلَيْهِ جَعْفَرٌ قَالَ يَا هَذَا إِنَّكَ كُنْتَ مُغْرًى فَدَخَلْتَ مَدِينَتَنَا هَذِهِ تَسْأَلُ عَنِ الْإِمَامِ فَاسْتَقْبَلَكَ فِئَةٌ مِنْ وُلْدِ الْحَسَنِ فَأَرْشَدُوكَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَسَأَلْتَهُ هُنَيْهَةً ثُمَّ خَرَجْتَ فَإِنْ شِئْتَ أَخْبَرْتُكَ عَمَّا سَأَلْتَهُ وَ مَا رَدَّ عَلَيْكَ

So when Ja’far^-asws looked at him, said: ‘O you! You were enticed, so you entered this city of ours asking about the Imam^-asws. So a group from the children of Al-Hassan (Al-Basry) welcomed you, and they guided you to Abdullah Bin Al-Hassan. So you questioned him for a while, then you came out. So, if you so desire to, I^-asws can inform you about what you asked him, and what he replied to you.

ثُمَّ اسْتَقْبَلَكَ فِتْيَةٌ مِنْ وُلْدِ الْحُسَيْنِ فَقَالُوا لَكَ يَا هَذَا إِنْ رَأَيْتَ أَنْ تَلْقَى جَعْفَرَ بْنَ مُحَمَّدٍ فَافْعَلْ فَقَالَ صَدَقْتَ قَدْ كَانَ كَمَا ذَكَرْتَ فَقَالَ لَهُ ارْجِعْ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَاسْأَلْهُ عَنْ دِرْعِ رَسُولِ اللَّهِ وَ عِمَامَتِهِ ص

Then a group from the children of Al-Husayn^-asws welcomed you, so they said, ‘O you! If so intend, you can meet Ja’far^-asws Bin Muhammad^-asws, so do it’. So he said, ‘You^-asws speak the truth. It was just as you^-asws mention it’. So he^-asws said: ‘Return to Abdullah Bin Al-Hassan, and ask him about the shield of Rasool-Allah^-saww, and his^-asws turban’.

فَذَهَبَ الرَّجُلُ فَسَأَلَهُ عَنْ دِرْعِ رَسُولِ اللَّهِ وَ الْعِمَامَةِ فَأَخَذَ دِرْعاً مِنْ كُنْدُوجٍ لَهُ فَلَبِسَهَا فَإِذَا هِيَ سَابِغَةٌ فَقَالَ كَذَا كَانَ رَسُولُ اللَّهِ ص يَلْبَسُ الدِّرْعَ

So the man went and asked him about the shield of Rasool-Allah^-saww, and the turban. So he took a shield from an Arabian treasure chest, and he wore it, and it was too big for him. So he (Al-Hassan Al-Basry) said, ‘Such is how Rasool-Allah^-saww used to wear the shield’.

فَرَجَعَ إِلَى الصَّادِقِ ع فَأَخْبَرَهُ فَقَالَ مَا صَدَقَ ثُمَ‏ أَخْرَجَ‏ خَاتَماً فَضَرَبَ‏ بِهِ‏ الْأَرْضَ‏ فَإِذَا الدِّرْعُ وَ الْعِمَامَةُ سَاقِطَيْنِ مِنْ جَوْفِ الْخَاتَمِ فَلَبِسَ أَبُو عَبْدِ اللَّهِ الدِّرْعَ فَإِذَا هِيَ إِلَى نِصْفِ سَاقِهِ ثُمَّ تَعَمَّمَ بِالْعِمَامَةِ فَإِذَا هِيَ سَابِغَةٌ فَنَزَعَهَا ثُمَّ رَدَّهُمَا فِي الْفَصِ‏ ثُمَّ قَالَ هَكَذَا كَانَ رَسُولُ اللَّهِ ص يَلْبَسُهَا

So he returned to Al-Sadiq^-asws and informed him^-asws. So he^-asws said: ‘He did not speak the truth’. Then he^-asws brought out a ‘ring’, and he^-asws struck the ground with it. So there were the shield and the turban, both having fallen out from the inside of the ring. So Abu Abdullah^-asws wore the shield, and it was up to half of his leg (meaning it fit properly). Then he^-asws wore the turban, so it was flowing (correctly).  So he^-asws removed these, then returned them to be inside the stone (of the ring), then (Imam^-asws) said: ‘Such is how Rasool-Allah^-saww was wearing these.

إِنَّ هَذَا لَيْسَ مِمَّا غُزِلَ فِي الْأَرْضِ إِنَّ خِزَانَةَ اللَّهِ فِي كُنْ وَ إِنَّ خِزَانَةَ الْإِمَامِ فِي خَاتَمِهِ وَ إِنَّ اللَّهَ عِنْدَهُ الدُّنْيَا كَسُكْرُجَّةٍ وَ إِنَّهَا عِنْدَ الْإِمَامِ كَصَحِيفَةٍ فَلَوْ لَمْ يَكُنِ الْأَمْرُ هَكَذَا لَمْ نَكُنْ أَئِمَّةً وَ كُنَّا كَسَائِرِ النَّاسِ.

This is not from what is woven in the earth. These are the Treasures of Allah^-azwj in the Will of Allah^-azwj, and the treasures of the Imam^-asws in his^-asws ring, and that Allah^-azwj, in His^-azwj Presence, the world is like a platter, and these are, in the presence of the Imam^-asws, like a parchment. Thus, had not the matter been like this, we^-asws would not have been the Imams^-asws, and we^-asws would have been like the rest of the people’.

Once a person came to Medina to find out who is the Divine Imam of his time.  He visited Abd Allah bin Hassan who claimed to be the Imam, but he could not show, on demand the ‘Zihra and Ammama’ of the Prophet^-saww.  When he came to Imam Jafar-e-Sadiq^-asws, Imam^-asws took off his finger ring and put it on the ground and out of which emerged the ‘Zihra and Ammama’ of Prophet^-saww, which perfectly fitted on Imam^-asws’s body.  After (demonstrating it to him), Imam^-asws put them back into the stone of his ring.  And said: “This was the shield which Prophet Mohammed^-saww used to wear, this was not made on the earth but came from the treasures of Allah^-azwj’s ‘Kun’ , the treasures of a Divine Imam^-asws are kept inside his ring.  Your World is like a small cup in front of Allah^-azwj and similar to a booklet in front of an Imam^-asws , if this were no so then it would not be possible for the Ahlul Bait of Prophet^-asws to exercise our duties, then we would have been as helpless as other people.”^[41]

The Holy ‘Seal’ of Imamate:

أَحْمَدُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنِ الْحَسَنِ بْنِ الْجَهْمِ، قَالَ: كُنْتُ مَعَ أَبِي الْحَسَنِ عَلَيْهِ السَّلَامُ جَالِساً، فَدَعَا بِابْنِهِ و هُوَ صَغِيرٌ، فَأَجْلَسَهُ فِي حِجْرِي‏، فَقَالَ لِي: «جَرِّدْهُ و انْزِعْ قَمِيصَهُ‏». فَنَزَعْتُهُ‏، فَقَالَ لِيَ: «انْظُرْ بَيْنَ كَتِفَيْهِ» فَنَظَرْتُ، فَإِذَا فِي أَحَدِ كَتِفَيْهِ شَبِيهٌ بِالْخَاتَمِ‏، دَاخِلٌ فِي اللَّحْمِ، ثُمَّ قَالَ‏: «أَ تَرى‏ هذَا؟ كَانَ مِثْلُهُ فِي هذَا الْمَوْضِعِ مِنْ أَبِي عَلَيْهِ السَّلَامُ».

Ahmad has narrated from Muhammad ibn Ali From al-Hassan ibn al-Jahm who has said.

Once I was in the presence of Abu Al-Hassan^-asws, he^-asws called his^-asws son^-asws who was a small (boy). The Imam^-asws placed him^-asws in my lap and said to me. ‘Move his^-asws shirt aside.” When I did so. The Imam^-asws said, “Look in between his^-asws shoulders.” I look and I found in the skin of one shoulder something like an imprint of a seal.” The Imam^-asws then asked, “Do you see this? Similar to this there was one in the shoulder of my^-asws father^-asws.’^[42]

Imams^-asws Imprint the Seal of Imamate on a Stone:

عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ، عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْعِجْلِيِّ، عَنْ أَحْمَدَ بْنِ يَحْيَى الْمَعْرُوفِ بِكُرْدٍ، عَنْ مُحَمَّدِ بْنِ خُدَاهِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أَيُّوبَ، عَنْ عَبْدِ اللَّهِ بْنِ هَاشِمٍ، عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ، عَنْ حَبَابَةَ الْوَالِبِيَّةِ، قَالَتْ:

رَأَيْتُ‏ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فِي شُرْطَةِ الْخَمِيسِ‏ و مَعَهُ دِرَّةٌ، لَهَا سَبَابَتَانِ‏، يَضْرِبُ‏ بِهَا بَيَّاعِي‏ الْجِرِّيِ‏ و الْمَارْمَاهِي‏ و الزِّمَّارِ، و يَقُولُ لَهُمْ: «يَا بَيَّاعِي مُسُوخِ بَنِي إِسْرَائِيلَ و جُنْدِ بَنِي مَرْوَانَ».فَقَامَ إِلَيْهِ فُرَاتُ بْنُ أَحْنَفَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، و مَا جُنْدُ بَنِي مَرْوَانَ؟

قَالَتْ: فَقَالَ لَهُ: «أَقْوَامٌ حَلَقُوا اللِّحى‏، و فَتَلُوا الشَّوَارِبَ‏، فَمُسِخُوا».فَلَمْ أَرَ نَاطِقاً أَحْسَنَ نُطْقاً مِنْهُ، ثُمَّ اتَّبَعْتُهُ، فَلَمْ أَزَلْ أَقْفُو أَثَرَهُ‏ حَتّى‏ قَعَدَ فِي رَحَبَةِ الْمَسْجِدِ، فَقُلْتُ لَهُ‏: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا دَلَالَةُ الْإِمَامَةِ يَرْحَمُكَ اللَّهُ؟

قَالَتْ‏: فَقَالَ: «ائْتِينِي‏ بِتِلْكَ الْحَصَاةِ» و أَشَارَ بِيَدِهِ إِلى‏ حَصَاةٍ، فَأَتَيْتُهُ بِهَا، فَطَبَعَ‏ لِي فِيهَا بِخَاتَمِهِ، ثُمَّ قَالَ لِي: «يَا حَبَابَةُ إِذَا ادَّعى‏ مُدَّعٍ‏ الْإِمَامَةَ، فَقَدَرَ أَنْ يَطْبَعَ كَمَا رَأَيْتِ، فَاعْلَمِي أَنَّهُ إِمَامٌ مُفْتَرَضُ الطَّاعَةِ؛ و الْإِمَامُ لَايَعْزُبُ‏ عَنْهُ شَيْ‏ءٌ يُرِيدُهُ».

قَالَتْ: ثُمَّ انْصَرَفْتُ حَتّى‏ قُبِضَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ، فَجِئْتُ إِلَى الْحَسَنِ عَلَيْهِ السَّلَامُ‏ وَ هُوَ فِي مَجْلِسِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ و النَّاسُ يَسْأَلُونَهُ، فَقَالَ‏: «يَا حَبَابَةُ الْوَالِبِيَّةُ» فَقُلْتُ‏:

نَعَمْ يَا مَوْلَايَ، فَقَالَ‏: «هَاتِي مَا مَعَكِ». قَالَتْ‏: فَأَعْطَيْتُهُ فَطَبَعَ فِيهَا كَمَا طَبَعَ‏

أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ.

قَالَتْ: ثُمَ‏ أَتَيْتُ الْحُسَيْنَ عَلَيْهِ السَّلَامُ و هُوَ فِي مَسْجِدِ رَسُولِ اللَّهِ‏ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَقَرَّبَ و رَحَّبَ‏، ثُمَّ قَالَ لِي: «إِنَّ فِي الدَّلَالَةِ دَلِيلًا عَلى‏ مَا تُرِيدِينَ‏، أَ فَتُرِيدِينَ‏ دَلَالَةَ الْإِمَامَةِ؟» فَقُلْتُ:

نَعَمْ يَا سَيِّدِي، فَقَالَ: «هَاتِي‏ مَا مَعَكِ» فَنَاوَلْتُهُ الْحَصَاةَ فَطَبَعَ‏ لِي فِيهَا.

قَالَتْ: ثُمَّ أَتَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ و قَدْ بَلَغَ بِيَ الْكِبَرُ إِلى‏ أَنْ أُرْعِشْتُ‏- و أَنَا أَعُدُّ يَوْمَئِذٍ مِائَةً و ثَلَاثَ عَشْرَةَ سَنَةً- فَرَأَيْتُهُ رَاكِعاً و سَاجِداً و مَشْغُولًا بِالْعِبَادَةِ، فَيَئِسْتُ مِنَ الدَّلَالَةِ، فَأَوْمَأَ إِلَيَّ بِالسَّبَّابَةِ، فَعَادَ إِلَيَّ شَبَابِي، قَالَتْ: فَقُلْتُ: يَا سَيِّدِي، كَمْ مَضى‏ مِنَ الدُّنْيَا؟ و كَمْ بَقِيَ‏؟ فَقَالَ: «أَمَّا مَا مَضى‏، فَنَعَمْ؛ و أَمَّا مَا بَقِيَ، فَلَا».

قَالَتْ: ثُمَّ قَالَ لِي: «هَاتِي مَا مَعَكِ» فَأَعْطَيْتُهُ الْحَصَاةَ فَطَبَعَ لِي‏ فِيهَا.

ثُمَّ أَتَيْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ، فَطَبَعَ لِي فِيهَا؛ ثُمَّ أَتَيْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، فَطَبَعَ لِي فِيهَا؛ ثُمَّ أَتَيْتُ أَبَا الْحَسَنِ مُوسى‏ عَلَيْهِ السَّلَامُ، فَطَبَعَ لِي فِيهَا؛ ثُمَّ أَتَيْتُ الرِّضَا عَلَيْهِ السَّلَامُ، فَطَبَعَ لِي فِيهَا.

وَ عَاشَتْ‏ حَبَابَةُ بَعْدَ ذلِكَ تِسْعَةَ أَشْهُرٍ عَلى‏ مَا ذَكَرَ مُحَمَّدُ بْنُ هِشَامٍ‏

Ali ibn Muhammad has narrated from abu Ali Muhammad ibn ’Isma‘il ibn Musa ibn Ja’far from Ahmad ibn al-Qasim al-‘Ijli from Ahmad ibn Yahya, also known as Kurd from Muhammad ibn Khudahi from ‘Abd Allah ibn Ayyub from ‘Abd Allah ibn Hashim from ‘Abd al-Karim ibn ‘Amr al-Khath‘ami from Hababa al-Walibiyyah who says:

“I saw Amir-ul-Momineen^-asws in the (market) place…. (the narrator says) I had not heard any one speak better than him^-asws so I followed him^-asws without missing his^-asws traces until he^-asws sat down at an open space of the Masjid (of kufa). I then asked him^-asws, “O Amir-ul-Momineen^-asws, what are the signs of Imamate (Leadership with Divine Authority) may Allah^-azwj Grant you blessings? “She says that he^-asws said, “Bring to me that pebble.” He pointed with his hand. I then got the pebble for him and he set for me his seal on it.

He^-asws then said to me, ‘O Hababa, if any one would claim to be the Imam (Leader with Divine Authority) and can set his seal as you just saw then acknowledge that he is the Imam^-asws that must be obeyed. The Imam^-asws does not miss what he would want.”

She has said, “I then left him until Amir-ul-Momineen^-asws was taken out of this world. Thereafter, I went o Al-Hassan^-asws who was sitting in the place of Amir-ul-Momineen^-asws and people around would ask him^-asws questions. He^-asws said to me, “O Hababa Al-Walibyya.” I said, “Yes, my master.” He then said, “Give to me what is with you.” I then gave it (the pebble) to him. He set on it (his seal) just as Amir-ul-Momineen^-asws had done.

She has said, “Afterwards I went to Al-Husayn^-asws. He was in Mosque of the Rasool Allah^-saww. He welcomed me warmly and then said to me, “There is no doubt that in the proof (to support the true Imam) there is already enough proof for what you want. Do you want the proof to know the Imam^-asws?” I said, “Yes, my master.” He^-asws then said, ‘Bring to me what have with you.’ I gave him^-asws the pebble and he^-asws printed (his seal) on it.

She has said then afterwards I went o Ali^-asws Ibn Al-Husayn^-asws but at that time I had become very old and my hands were shaky. I could count one hundred thirteen year of my lifetime. I found him^-asws in Ruku’ (kneeling in prayer) and Sujda (prostration) or busy in some form of worship. I became despaired about the proof (of Leadership with Divine Authority). He^-asws pointed out with his forefinger and my youth came back. She has said that she asked, “My master, how much of the world is passed and how much is left?” He said, ‘Of how much is passed yes (I will tell) but not of how much is to come.’

She has said that he^-asws then said to me, “give to me what is with you.” I then gave him^-asws the pebble and he^-asws printed on it (his seal) for me. Thereafter I went to Abu Ja’far^-asws and he printed on it (his^-asws seal) for me. Then I went to Abu Abd Allah^-asws. He^-asws printed on it (his seal) for me. Then I went to Abu Al-Hassan Musa^-asws and he^-asws printed (his seal) for me. Then I went to Al-Reza^-asws and he^-asws printed for me.” According to Abu Muhammad Hababa lived thereafter another nine months.”^[43]

The Inscription of 11^th Imam^-asws’s Seal

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ و عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ النَّخَعِيِّ، عَنْ أَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ، قَالَ:

كُنْتُ عِنْدَ أَبِي مُحَمَّدٍ عَلَيْهِ السَّلَامُ، فَاسْتُؤْذِنَ لِرَجُلٍ مِنْ أَهْلِ الْيَمَنِ عَلَيْهِ، فَدَخَلَ‏ رَجُلٌ عَبْلٌ‏ طَوِيلٌ جَسِيمٌ، فَسَلَّمَ عَلَيْهِ بِالْوَلَايَةِ، فَرَدَّ عَلَيْهِ بِالْقَبُولِ، و أَمَرَهُ بِالْجُلُوسِ، فَجَلَسَ مُلَاصِقاً لِي، فَقُلْتُ فِي نَفْسِي: لَيْتَ شِعْرِي‏ مَنْ هذَا؟

فَقَالَ أَبُو مُحَمَّدٍ عَلَيْهِ السَّلَامُ: «هذَا مِنْ وُلْدِ الْأَعْرَابِيَّةِ صَاحِبَةِ الْحَصَاةِ الَّتِي طَبَعَ آبَائِي عَلَيْهِمُ السَّلَامُ فِيهَا بِخَوَاتِيمِهِمْ فَانْطَبَعَتْ، و قَدْ جَاءَ بِهَا مَعَهُ يُرِيدُ أَنْ أَطْبَعَ فِيهَا».

ثُمَّ قَالَ: «هَاتِهَا» فَأَخْرَجَ حَصَاةً و فِي جَانِبٍ مِنْهَا مَوْضِعٌ أَمْلَسُ‏، فَأَخَذَهَا أَبُو مُحَمَّدٍ عَلَيْهِ السَّلَامُ، ثُمَّ أَخْرَجَ خَاتَمَهُ، فَطَبَعَ فِيهَا، فَانْطَبَعَ، فَكَأَنِّي أَرى‏ نَقْشَ خَاتَمِهِ‏ السَّاعَةَ: «الْحَسَنُ بْنُ عَلِيٍ‏».

فَقُلْتُ لِلْيَمَانِيِّ: رَأَيْتَهُ‏ قَبْلَ هذَا قَطُّ؟ قَالَ: لَاوَ اللَّهِ، و إِنِّي لَمُنْذُ دَهْرٍ حَرِيصٌ عَلى‏ رُؤْيَتِهِ حَتّى‏ كَانَ‏ السَّاعَةَ أَتَانِي شَابٌّ- لَسْتُ أَرَاهُ- فَقَالَ لِي: قُمْ، فَادْخُلْ، فَدَخَلْتُ.

ثُمَّ نَهَضَ الْيَمَانِيُّ و هُوَ يَقُولُ: رَحْمَةُ اللَّهِ و بَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ، ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ، أَشْهَدُ بِاللَّهِ إِنَّ حَقَّكَ لَوَاجِبٌ‏ كَوُجُوبِ حَقِّ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ و الْأَئِمَّةِ مِنْ بَعْدِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ، ثُمَّ مَضى‏ فَلَمْ أَرَهُ بَعْدَ ذلِكَ.

قَالَ إِسْحَاقُ: قَالَ أَبُو هَاشِمٍ الْجَعْفَرِيُّ: و سَأَلْتُهُ عَنِ اسْمِهِ، فَقَالَ: اسْمِي مِهْجَعُ بْنُ الصَّلْتِ بْنِ عُقْبَةَ بْنِ سِمْعَانَ بْنِ غَانِمِ بْنِ أُمِّ غَانِمٍ، و هِيَ الْأَعْرَابِيَّةُ الْيَمَانِيَّةُ، صَاحِبَةُ الْحَصَاةِ الَّتِي طَبَعَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏، و السِّبْطُ إِلى‏ و قْتِ أَبِي الْحَسَنِ عَلَيْهِ السَّلَامُ.

Muhammad ibn abu ‘Abdallah and Ali ibn Muhammad have narrated from Ishaq ibn Muhammad al-Nakha’Isma‘il from abu Hashim Dawud ibn al-Qasim al- Ja’fari who has said:

“Once I was in the presence of Abu Muhammad^-asws (11^th Imam^-asws) and permission was requested for a man from Yemen to see the Imam^-asws. A big, tall and well-built man then came in and greeted the Imam^-asws with the greeting for Wilayah (the Leader with Divine Authority) and (from the Imam^-asws, he) received the acceptance response.

The Imam^-asws asked him to have a seat and he sat just next to me. I then said to myself, “I wish not to have been so close to him.” Abu Muhammad^-asws then said, “This is the child of the Arab lady for whom my ancestors had been printing their seals on a pebble for her and an imprint would take place.

He has brought it with him and wants me to imprint my seal on it also. He^-asws then asked the man to give it to him^-asws. The man took out a pebble and on one side of there was a smooth space. Abu Muhammad^-asws then took it, brought his seal out, printed on it and the imprint took place. Even now it is as if I see the print of his (al-Hassan^-asws ibn Ali^-asws) seal on the pebble it. I then said to the man from Yemen, “Had you ever seen him (Abu Muhammad^-asws) before?” He said, “No, by Allah^-azwj, I had always was anxious to see him^-asws until at this time a young man came to me whom I had not seen before and said, ‘Stand up and come in and I came in.” The man from Yemen then left saying, “May Allah^-azwj’s Grace and Blessings be with you^-asws – O the people of Ahl Al-Bayt^-asws whose each generation is just like the other generation. I testify before Allah^-azwj that it is obligatory to preserve your^-asws rights just as it was the case with Amir-ul-Momineen Ali^-asws and the Imams^-asws after him^-asws. May Allah^-azwj Grant all of them^-asws blessings.” He then left and thereafter I never saw him.

Ibn Ishaq has said that Abu Hashim Al-Ja’fari has said, “I asked him his name. He said, “My name is Mahja‘ ibn al-Salt ibn ‘Aqaba ibn Sam‘an ibn Ghanim ibn ’Umm Ghanim. She was the Arab lady from Yemen that had the pebble on which Amir al-Mu’minin^-asws had imprinted his^-asws seal and also his descendants up to the time of Abu Al-Hassan^-asws (10^th Imam).^[44]

Divine Imam^-asws holds the Key to the Treasures of the earth:

حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ حَمْزَةَ بْنِ الْقَاسِمِ عَمَّنْ أَخْبَرَهُ عَنْهُ أَخْبَرَنِي إِبْرَاهِيمُ بْنُ مُوسَى قَالَ: أَلْحَحْتُ‏ عَلَى أَبِي الْحَسَنِ ابْنِ الرِّضَا فِي شَيْ‏ءٍ أَطْلُبُهُ مِنْهُ وَ كَانَ يَعِدُنِي فَخَرَجَ ذَاتَ يَوْمٍ يَسْتَقْبِلُ وَالِيَ الْمَدِينَةِ وَ كُنْتُ مَعَهُ فَجَاءَ إِلَى قُرْبِ قَصْرِ فُلَانٍ فَنَزَلَ فِي مَوْضِعٍ تَحْتَ شَجَرَاتٍ وَ نَزَلْتُ مَعَهُ أَنَا وَ لَيْسَ مَعَنَا ثَالِثٌ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا الْعِيدُ قَدْ أَظَلَّنَا وَ لَا وَ اللَّهِ مَا أَمْلِكُ دِرْهَماً فِيمَا سِوَاهُ فَحَكَّ بِسَوْطِهِ الْأَرْضَ حَكّاً شَدِيداً ثُمَّ ضَرَبَ بِيَدِهِ فَتَنَاوَلَ بِيَدِهِ سَبِيكَةَ ذَهَبٍ فَقَالَ انْتَفِعْ بِهَا وَ اكْتُمْ مَا رَأَيْتَ.

It has been narrated to us by Muhammad Bin Isa, from Muhammad Bin Hamza Bin Al-Qasim, from Ibrahim Bin Musa who said:

‘I insisted to Abu Al-Hassan Al-Reza^-asws regarding a thing from him^-asws that he^-asws had promised me. One day I went out and met up with him^-asws, and I was with him^-asws when we came near a palace. He^-asws got down to a place by the trees and I descended with him^-asws, and there was not a third person with us. I said, ‘May I be sacrificed for you^-asws, this servant of yours is in need, by Allah^-azwj, and does not have a single Dirham elsewhere’. He^-asws struck his^-asws whip on the Earth with a severe striking, then hit it by his^-asws hand and took out by his^-asws hand an ingot of gold. He^-asws said: ‘Make use of it and conceal what you have seen’.^[45]

حدثنا على بن يزيد عن على بن الثمالى عن بعض من حدثه عن امير المؤمنين انه كان مع اصحابه في مسجد الكوفة فقال له رجل بابى وامى انى لا تعجب من هذه الدنيا التى في ايدى هؤلاء القوم وليست عندكم فقال يا فلان اترى انا نريد الدنيا فلا نعطاها ثم قبض قبضة من الحصى فإذا هي جواهر فقال ما هذا فقلت هذا من اجود الجواهر فقال لو اردناه لكان ولكن لا نريده ثم رمى بالحصى فعادت كما كانت.

It has been narrated to us by Ali Bin Yazeed, from Ali Bin Al-Thumaly, from someone who narrated the following:

Amir-ul-Momineen^-asws said when he^-asws was with his^-asws companions in the Masjid of Al-Kufa. A man said to him^-asws, ‘May my father and my mother be sacrificed for you^-asws. I wonder at this world which is in the hands of these people, and it is not in your^-asws possession’. He^-asws said: ‘O so and so, if we^-asws wanted the world, we would not have given it’. Then he^-asws grabbed a handful of gravel, and it had become jewels. He^-asws said: ‘What is this?’ I said, ‘This is from the finest of jewels’. He^-asws said: ‘If we^-asws wanted it, it would be so, but we^-asws do not want it’. Then he^-asws threw the handful, and it reverted back to what it was’.^[46]

حدثنا على بن ابراهيم الجعفري عن ابى العباس عن محمد بن سليمان الحذاء البصري عن رجل عن الحسن بن ابى الحسن البصري قال لما فتح امير المؤمنين عليه السلام البصري قال من يدلنا على دار ربيع بن حكم فقال له الحسن بن ابى الحسن انا يا امير المؤمنين عليه السلام قال وكنت يومئذ غلاما قد ايفع قال فدخل منزله والحديث طويل ثم خرج وتبعه الناس فلما اجاز إلى الجبانة واكتنفه الناس فخط بسوطه خطة فاخرج دينارا ثم خط خطة اخرى فاخرج دينارا حتى اخرج ثلثين دينارا

It has been narrated to us by Ali Bin Ibrahim Al-Ja’fary, from Abu Al-Abbas, from Muhammad Bin Suleiman Al-Haza’ Al-Basry, from a man, from Al-Hassan Bin Abu Al-Hasan Al-Basry who said:

‘When Amir-ul-Momineen^-asws conquered Al-Basra, he^-asws said: ‘Who will show us the house of Rabi’e Bin Hakam?’ Al-Hassan Bin Abu Al-Hassan said to him^-asws, ‘I will, O Amir-ul-Momineen^-asws’.  He said, ‘And on that day I was a young boy but I led the way and He^-asws entered into his house’. And, the Hadeeth in lengthy. Then he^-asws came out, and the people followed. When he^-asws got to the cemetery, the people surrounded him^-asws. He^-asws cracked his^-asws whip on the ground and Dinaars came out. Then he^-asws cracked it again, and Dinars came out, until thirty Dinars had come out.

فقلبها في يده حتى ابصره الناس ثم ردها وغرسها بابهامه ثم قال لياتك بعدى محسن أو مسئ ثم ركب بغلة رسول الله وانصرف إلى منزله واخذنا العلامة في الموضع فحفرنا حتى بلغنا الرسخ فلم نصب شيئا فقيل للحسن يا ابا سعيد ما ترى ذلك من امير المؤمنين فقال اما انا فلا ادرى ان كنوز الارض تسير الا بمثله.

He^-asws held it in his^-asws hand until the people saw it. Then he^-asws returned it and planted it by his^-asws thumb, then said: ‘In case a good person or a wrongdoer may follow you after me^-asws’. Then he^-asws mounted the mule of the Rasool Allah^-saww and left to his^-asws house. And we made a mark in the place. We kept on digging but we did not get anything. It was said to Al-Hassan, ‘O Abu Saeed, what did you see from Amir-ul-Momineen^-asws?’ He said, ‘I do not know whether the treasures of the Earth are moving, or similar to that’.^[47]

The Demonstrations of the Divine Power of the Imam^-asws:

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَرَكَضَ بِرِجْلِهِ الْأَرْضَ فَإِذَا بَحْرٌ فِيهِ سُفُنٌ مِنْ فِضَّةٍ فَرَكِبَ وَ رَكِبْتُ مَعَهُ حَتَّى انْتَهَى إِلَى مَوْضِعٍ فِيهِ خِيَامٌ مِنْ فِضَّةٍ فَدَخَلَهَا ثُمَّ خَرَجَ فَقَالَ رَأَيْتَ الْخَيْمَةَ الَّتِي دَخَلْتُهَا أَوَّلًا فَقُلْتُ نَعَمْ قَالَ تِلْكَ خَيْمَةُ رَسُولِ اللَّهِ ص وَ الْأُخْرَى‏ خَيْمَةُ أَمِيرِ الْمُؤْمِنِينَ ع وَ الثَّالِثُ خَيْمَةُ فَاطِمَةَ وَ الرَّابِعَةُ خَيْمَةُ خَدِيجَةَ وَ الْخَامِسَةُ خَيْمَةُ الْحَسَنِ وَ السَّادِسَةُ خَيْمَةُ الْحُسَيْنِ وَ السَّابِعَةُ خَيْمَةُ عَلِيِّ بْنِ الْحُسَيْنِ وَ الثَّامِنَةُ خَيْمَةُ أَبِي وَ التَّاسِعَةُ خَيْمَتِي وَ لَيْسَ أَحَدٌ مِنَّا يَمُوتُ‏ إِلَّا وَ لَهُ خَيْمَةٌ يَسْكُنُ فِيهَا.

It has been narrated to us by Ahmad Bin Muhammad, from Ja’far Bin Muhammad Bin Maalik Al-Kufy, from Muhammad Bin Amaar, from Abu Baseer who said:

‘I was in the presence of Abu Abdullah^-asws. He^-asws struck his^-asws foot on the ground, and it was as if there was an ocean there in which was a ship of silver. He^-asws embarked on it, and I rode with him^-asws until we ended up at a place wherein were some tents of silver. He^-asws entered into in, then came out. He^-asws said: ‘Did you see the first tent in which I^-asws entered into?’ I said, ‘Yes’. He^-asws said: ‘That was the tent of the Rasool Allah^-saww, and the other one is the tent of Amir-ul-Momineen^-asws, and the third tent is of Fatima^-asws, and the fourth tent is of Khadija^-as, and the fifth tent is of Al-Hassan^-asws, and the sixth tent is of Al-Husayn^-asws, and the seventh tent is of Ali^-asws Bin Al-Husayn^-asws, and the eight tent is of my^-asws father, and the ninth tent is my^-asws tent, and there is not one of us^-asws who passes away except that for him^-asws is a tent for him^-asws to dwell in’.^[48]

حَدَّثَنَا الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ الْجَلَّابِ قَالَ: اشْتَرَيْتُ لِأَبِي الْحَسَنِ غَنَماً كَثِيرَةً فَدَعَانِي فَأَدْخَلَنِي مِنْ إِصْطَبْلِ دَارِهِ إِلَى مَوْضِعٍ وَاسِعٍ لَا أَعْرِفُهُ فَجَعَلْتُ أُفَرِّقُ تِلْكَ الْغَنَمَ فِيمَنْ أَمَرَنِي ثُمَّ اسْتَأْذَنْتُهُ فِي الِانْصِرَافِ إِلَى بَغْدَادَ إِلَى‏ وَالِدَتِي وَ كَانَ ذَلِكَ يَوْمَ التَّرْوِيَةِ فَكَتَبَ إِلَيَّ تُقِيمُ غَداً عِنْدَنَا ثُمَّ تَنْصَرِفُ قَالَ فَأَقَمْتُ فَلَمَّا كَانَ يَوْمُ عَرَفَةَ أَقَمْتُ عِنْدَهُ وَ بِتُّ لَيْلَةَ الْأَضْحَى فِي رِوَاقٍ لَهُ فَلَمَّا كَانَ فِي السَّحَرِ أَتَانِي فَقَالَ لِي يَا إِسْحَاقُ قُمْ فَقُمْتُ فَفَتَحْتُ عَيْنِي فَإِذَا أَنَا عَلَى بَابِي بِبَغْدَادَ فَدَخَلْتُ عَلَى وَالِدَتِي وَ أَتَانِي أَصْحَابِي فَقُلْتُ لَهُمْ عَرَّفْتُ بِالْعَسْكَرِ وَ خَرَجْتُ إِلَى الْعِيدِ بِبَغْدَادَ.

It has been narrated to us by Al-Husayn Bin Muhammad Bin Aamir, from Al-Moala Bin Muhammad Bin Ahmad Bin Muhammad, Bin Abdullah, from Ali Bin Muhammad, from Is’haq Al-Jalaab who said:

‘I bought many sheep from Abu Al-Hassan^-asws. He called for me and made me go to the stable of his^-asws house in a vast place, which I recognised. I started separating the sheep as he^-asws had ordered me to. Then I asked his^-asws permission to go towards Baghdad to my mother, and that was the day of Al-Tarwiyya. He^-asws wrote to me: ‘Stay with us^-asws until tomorrow, then leave’. I stayed with him^-asws on the night of Al-Azha in his^-asws hallway. When it was the morning, he^-asws came to me. He^-asws said to me: ‘O Is’haq, arise!’ I woke up and opened my eyes, and it was as if I was at my door in Baghdad. I went to my mother, and my friends came over to me. I said to them, ‘I was in Al-Askar on the day of Arafaat, and came out to Baghdad on the day of Eid’.^[49]

حَدَّثَنَا أَحْمَدُ بْنُ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فِي بَعْضِ حَوَائِجِي قَالَ فَقَالَ لِي مَا لِي أَرَاكَ كَئِيباً حَزِيناً قَالَ فَقُلْتُ مَا بَلَغَنِي عَنِ الْعِرَاقِ مِنْ هَذَا الْوَبَاءِ أَذْكُرُ عِيَالِي قَالَ فَاصْرِفْ وَجْهَكَ‏ فَصَرَفْتُ وَجْهِي قَالَ ثُمَّ قَالَ ادْخُلْ دَارَكَ قَالَ فَدَخَلْتُ فَإِذَا أَنَا لَا أَفْقِدُ مِنْ عِيَالِي صَغِيراً وَ لَا كَبِيراً إِلَّا وَ هُوَ لِي فِي دَارِي بِمَا فِيهَا قَالَ ثُمَّ خَرَجْتُ فَقَالَ لِي اصْرِفْ وَجْهَكَ فَصَرَفْتُهُ فَنَظَرْتُ فَلَمْ أَرَ شَيْئاً.

It has been narrated to us by Ahmad Bin Al-Husayn, form his father, from Muhammad Bin Sinan, from Hamaad Bin Usman, from Al-Moala Bin Khunays who said:

‘I was in the presence of Abu Abdullah^-asws regarding one of my needs. He^-asws said to me: ‘Why do I^-asws see you gloomy and sad?’ I said, ‘Due to what has reached me from Al-Iraq from this epidemic. I remember my family’. He^-asws said: ‘Turn your face’. I turned my face. Then he^-asws said: ‘Enter your house’. I entered, as if I was not far from my family members, small and big, except that they were all in my house along with what was in it. Then I came out. He^-asws said to me: ‘Turn your face’. I turned it. I looked and I could not see anything’.^[50]

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ سَعِيدٍ الثَّقَفِيِّ عَنْ يَحْيَى بْنِ الْحَسَنِ بْنِ الْفُرَاتِ عَنْ يَحْيَى بْنِ الْمُسَاوِرِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ قَالَ لَمَّا صَعِدَ رَسُولُ اللَّهِ ص الْغَارَ طَلَبَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ خَشِيَ أَنْ يَغْتَالَهُ الْمُشْرِكُونَ وَ كَانَ رَسُولُ اللَّهِ ص عَلَى حِرَا وَ عَلِيٌّ عَلَى ثَبِيرٍ فَبَصُرَ بِهِ النَّبِيُّ ص فَقَالَ مَا لَكَ يَا عَلِيُّ قَالَ بِأَبِي أَنْتَ وَ أُمِّي خَشِيتُ أَنْ يَغْتَالَكَ الْمُشْرِكُونَ فَطَلَبْتُكَ فَقَالَ النَّبِيُّ ص نَاوِلْنِي يَدَكَ يَا عَلِيُّ فَرَجَفَ‏ الْجَبَلُ حَتَّى خَطَا بِرِجْلِهِ إِلَى الْجَبَلِ الْآخَرِ ثُمَّ رَجَعَ الْجَبَلُ إِلَى قَرَارِهِ.

It has been narrated to us by Abdullah Bin Muhammad, from Ibrahim Bin Muhammad Bin Amro Bin Saeed Al-Thaqafy, from Yahya Bin Al-Hassan Bin Al-Furaat, from Yahya Bin Al-Masaawir, from Abu Al-Jaroud, who has said:

‘Abu Ja’far^-asws having said: ‘When the Rasool Allah^-saww ascended the cave (Al-Hira), Ali^-asws Bin Abu Talib^-asws went looking for him^-saww fearing that the Polytheists might assassinate him^-saww, and the Rasool Allah^-saww was on Hira and Ali^-asws was on Thubayr. The Prophet^-saww saw him^-asws. He^-saww said: ‘What is the matter with you^-asws, O Ali^-asws?’ He^-asws said: ‘May my^-asws father^-as and my^-asws mother^-as be sacrificed for you^-saww, I^-asws feared that the Polytheists might assassinate you^-saww, so I^-asws came looking for you^-saww’. The Prophet^-saww said: ‘Give me^-saww your^-asws hand, O Ali^-asws’. The mountain leaned across until he^-asws placed his foot on the other mountain, then the mountain returned to how it used to be’.^[51]

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْأَسْوَدِ بْنِ سَعِيدٍ قَالَ لِي أَبُو جَعْفَرٍ يَا أَسْوَدَ بْنَ سَعِيدٍ إِنَّ بَيْنَنَا وَ بَيْنَ كُلِّ أَرْضٍ تر ] تُرّاً [مِثْلَ تُرِّ الْبَنَّاءِ فَإِذَا أُمِرْنَا فِي الْأَرْضِ بِأَمْرٍ جَذَبْنَا ذَلِكَ التُّرَّ فَأَقْبَلَتِ الْأَرْضُ بِقَلِيبِهَا وَ أَسْوَاقِهَا وَ دُورِهَا حَتَّى تُنْفَذَ فِيهَا مَا نُؤْمَرُ مِنْ أَمْرِ اللَّهِ تَعَالَى.

It has been narrated to us by Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Abu Nasr, from Muhammad Bin Hamraan, from Al-Aswad Bin Saeed who said:

‘Abu Ja’far^-asws said to me: ‘O Aswad, between us^-asws and each land is a rope like the rope of the construction. If we^-asws are Ordered in the Earth with an Order, we pull that rope. The land comes up to us along with its wells, and its markets and its places, until we^-asws establish in it what we^-asws have been ordered to from the Orders of Allah^-azwj the High’.^[52]

The Earth would Sink without the Presence of a Divine Imam^-asws:

حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى قَالَ حَدَّثَنِي الْمُؤْمِنُ حَدَّثَنِي أَبُو هَرَاسَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ أَنَّ الْإِمَامَ رُفِعَ مِنَ الْأَرْضِ سَاعَةً لَسَاخَتْ بِأَهْلِهِ‏ كَمَا يَمُوجُ‏ الْبَحْرُ بِأَهْلِهِ‏.

It has been narrated to us by Muhammad Bin Isa, from Al-Mo’min, from Abu Haraasa, who has narrated:

‘Abu Ja’far^-asws said: ‘If the Imam^-asws were to be raised from the earth for a moment, it would implode (swallowing up) its inhabitants just as the waves of the sea would (swallow) its inhabitants’.^[53]

حَدَّثَنَا مُحَمَّدُ بْنُ مُحَمَّدٍ عَنْ أَبِي طَاهِرٍ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ هِلَالٍ قَالَ أَخْبَرَنِي سَعِيدٌ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع قُلْتُ تَخْلُو الْأَرْضُ مِنْ حُجَّةِ اللَّهِ قَالَ لَوْ خَلَتِ الْأَرْضُ طَرْفَةَ عَيْنٍ مِنْ حُجَّةٍ لَسَاخَتْ بِأَهْلِهَا.

It has been narrated to us by Muhammad Bin Muhammad, from Abu Tahir Muhammad Bin Suleyman, from Ahmad Bin Hilal, from Saeed, from Suleyman Al-Ja’fary who said:

‘I asked Abu Al-Hassan Al-Reza^-asws, I said, ‘Will the earth be empty from Proof^-asws of Allah^-azwj?’ He^-asws said: ‘If the earth were to be empty from the Proof^-asws of Allah^-azwj for the blink of an eye, it would implode on its inhabitants’.^[54]

The Presence of the 12^th Imam during Occultation:

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

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

‘I heard Abu Abd Allah^-asws say, ‘People will miss their Imam^-asws. However, He^-ajfj will attend Hajj and see them, but they will not (be able to) see him^-asws.^[55]

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

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

‘Al-Qa’im^-ajfj will disappear from the public sight twice. In one of those seasons he^-ajfj will attend Hajj. He^-ajfj will see the people, but they will not see him.’^[56]

Imam Musa Al-Kazim^-asws gives the News of the 12^th Imam^-asws:

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

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

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

‘I then asked, ‘My master, who is the fifth from the descendents of the seventh?’ He said, ‘My son, your intelligence falls shorter to reach it and your understanding remains narrower to accommodate it but if you happen to live (up to that time) you will (surely) realise it.^[57]

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

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

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

The eyes of the believing ones will weep for him^-asws and your (affairs) will be in utter turmoil just as when ships face the rough seas. No one will survive this except those from whom Allah^-azwj has Taken a covenant, written belief in their hearts and has supported them with a spirit from His Self^-azwj. Twelve similar flags will be raised and one will not be able to distinguish which is which.’ I wept and then asked, ‘What shall we do?’ The Imam^-asws then looked to the Sun (light) passing through the deck and said, ‘O Aba Abdullah do you not see this ‘sun’ I said yes (I do), he^-asws said by Allah^-azwj our^-asws ‘Matter’ (Hujjat^-ajfj) is clearer than this Sun. ‘‘^[58]

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

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

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

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

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

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

That he^-ajfj may walk in their market place and step on their furnishings until Allah^-azwj will Grant him^-asws permission to reappear in public as He^-azwj Did to Yusuf^-as, when they asked (in surprise), ‘Are you really Yusuf^-as?’ He^-as replied, ‘Yes, I^-as am Yusuf^-as.^[59]

حَدَّثَنَا أَبِي رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يَوْمَ‏ يَأْتِي‏ بَعْضُ‏ آياتِ‏ رَبِّكَ‏ لا يَنْفَعُ‏ نَفْساً إِيمانُها لَمْ‏ تَكُنْ‏ آمَنَتْ‏ مِنْ‏ قَبْلُ‏ فَقَالَ الْآيَاتُ هُمُ الْأَئِمَّةُ وَ الْآيَةُ الْمُنْتَظَرَةُ هُوَ الْقَائِمُ ع فَيَوْمَئِذٍ لَا يَنْفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلِ قِيَامِهِ بِالسَّيْفِ وَ إِنْ آمَنَتْ بِمَنْ تَقَدَّمَهُ مِنْ آبَائِهِ ع .. و قد سمى الله عز و جل يوسف ع غيبا حين قص قصته على نبيه محمد ص فقال عز و جل‏ ذلِكَ مِنْ أَنْباءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ‏ وَ ما كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَ هُمْ يَمْكُرُونَ‏.

It is narrated from my father from Saad bin Abdullah from Muhammad bin al-Husain Ibne Abi al-Khattab from Ibne Mahbub from Ali bin Raab who narrates:

Abu Abdillah Imam Ja’far Sadiq that he said with regard to the verse: On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before.1

Signs imply the Imams and the awaited sign implies the Qaim. The faith of a person will be of no use on that day if he did not believe in him before he rises with the sword, even though he may have had faith in his holy forefathers before. The Almighty Allah gave the name of Ghaib (unseen) to Prophet Yusuf while narrating his story to Prophet Muhammad. He said: This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans (12:102)[60]

Ahadith of the 7^th Imam^-asws’s on Ali Reza^-asws being the Next Imam^-asws,

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ نُعَيْمٍ الْقَابُوسِيِّ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ قَالَ: إِنَّ ابْنِي عَلِيّاً أَكْبَرُ وُلْدِي وَ أَبَرُّهُمْ عِنْدِي وَ أَحَبُّهُمْ‏ إِلَيَّ وَ هُوَ يَنْظُرُ مَعِي فِي الْجَفْرِ وَ لَمْ يَنْظُرْ فِيهِ إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ.

A number of our people has narrated from Ahmad ibn Muhammad from Mu‘awiya ibn Hakim from Nu‘aym al-Qabusi who says:

Abu Al-Hassan^-asws has said. “My^-asws son, Ali^-asws is the eldest of my^-asws sons and the most virtuous among them to me^-asws and the most beloved of them to me^-asws. He^-asws looks into the ‘Jafr’ (a secret source of Divine Knowledge) with me^-asws. No one looks into it except a Prophet^-as or the executor of the will of a Prophet^-as.[61]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ إِسْمَاعِيلَ بْنِ عَبَّادٍ الْقَصْرِيِّ جَمِيعاً عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع جُعِلْتُ فِدَاكَ إِنِّي قَدْ كَبِرَ سِنِّي فَخُذْ بِيَدِي مِنَ النَّارِ قَالَ فَأَشَارَ إِلَى ابْنِهِ أَبِي الْحَسَنِ ع فَقَالَ هَذَا صَاحِبُكُمْ مِنْ بَعْدِي..

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Sinan and Isma‘il ibn ‘Abbad al-Qasri, all from Dawud al-Raqqi who has said:

“I said to Abu Ibrahim^-asws, ‘May Allah^-azwj Sacrifice me for you^-asws, I have become old, take my hand out of fire.” The narrator has said that the Imam^-asws pointed to his^-asws son, Abu Al-Hassan^-asws and then said, “This is your guardian after me^-asws.[62]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنِ الْحَسَنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ع أَ لَا تَدُلُّنِي إِلَى مَنْ آخُذُ عَنْهُ دِينِي فَقَالَ هَذَا ابْنِي عَلِيٌّ إِنَّ أَبِي أَخَذَ بِيَدِي فَأَدْخَلَنِي إِلَى قَبْرِ رَسُولِ اللَّهِ ص فَقَالَ يَا بُنَيَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ- إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا قَالَ قَوْلًا وَفَى بِهِ.

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from al-Hassan from ibn abu ‘Umayr from Muhammad ibn Ishaq ibn ‘Ammar who has said:

“I said to Abu Al-Hassan the 1st^-asws Would you^-asws guide me to a person from whom would learn my religion.” He^-asws said, “This is my^-asws son Ali^-asws. My father took my hand until we were in the shrine of the Messenger of Allah and said, “My son, Allah, the Most Holy, the Most High, has said, “. . . I am appointing someone as my deputy on earth,. . .” (2:30) When Allah^-azwj, the Most Holy, the Most High, says a word He^-azwj keeps His^-azwj word.[63]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ يَحْيَى بْنِ عَمْرٍو عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع إِنِّي قَدْ كَبِرَتْ سِنِّي وَ دَقَّ عَظْمِي وَ إِنِّي سَأَلْتُ أَبَاكَ ع فَأَخْبَرَنِي بِكَ فَأَخْبِرْنِي مَنْ بَعْدَكَ فَقَالَ هَذَا أَبُو الْحَسَنِ الرِّضَا..

Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn al-Husayn al-Lu’lu’i from Yahya ibn ‘Amr from Dawud al-Raqqi who has said:

“I said to Abu Al-Hassan Al-Musa^-asws, ‘I have grown old and my bones are weakening. I asked your father^-asws and he^-asws informed me about you^-asws. Would you^-asws also inform me (about the Imam^-asws after you).” The Imam^-asws said, “This Abu Al-Hassan Al-Reza.[64]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ زِيَادِ بْنِ مَرْوَانَ الْقَنْدِيِّ وَ كَانَ مِنَ الْوَاقِفَةِ قَالَ: دَخَلْتُ عَلَى أَبِي إِبْرَاهِيمَ وَ عِنْدَهُ ابْنُهُ أَبُو الْحَسَنِ ع فَقَالَ لِي يَا زِيَادُ هَذَا ابْنِي فُلَانٌ كِتَابُهُ كِتَابِي وَ كَلَامُهُ كَلَامِي وَ رَسُولُهُ رَسُولِي وَ مَا قَالَ فَالْقَوْلُ قَوْلُهُ.

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Ziyad ibn Marwan al-Qandi, from the Waqifa sect who has said:

“Once I went to see Abu Ibrahim^-asws at that time his son Abu Al-Hassan Al-Reza^-asws was with him. The Imam^-asws said to me, “O Ziyad, this is my^-asws son^-asws so and so. His^-asws writing is my^-asws writing, his^-asws words are my^-asws words, his^-asws messenger is my^-asws messenger and the true words are his^-asws words.”[65]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ حَدَّثَنِي الْمَخْزُومِيُّ وَ كَانَتْ أُمُّهُ مِنْ وُلْدِ جَعْفَرِ بْنِ أَبِي طَالِبٍ ع قَالَ: بَعَثَ إِلَيْنَا أَبُو الْحَسَنِ مُوسَى ع فَجَمَعَنَا ثُمَّ قَالَ لَنَا أَ تَدْرُونَ لِمَ دَعَوْتُكُمْ فَقُلْنَا لَا فَقَالَ اشْهَدُوا أَنَّ ابْنِي هَذَا وَصِيِّي وَ الْقَيِّمُ بِأَمْرِي وَ خَلِيفَتِي مِنْ بَعْدِي مَنْ كَانَ لَهُ عِنْدِي دَيْنٌ فَلْيَأْخُذْهُ مِنِ ابْنِي هَذَا وَ مَنْ كَانَتْ لَهُ عِنْدِي عِدَةٌ فَلْيُنْجِزْهَا مِنْهُ وَ مَنْ لَمْ يَكُنْ لَهُ بُدٌّ مِنْ لِقَائِي فَلَا يَلْقَنِي إِلَّا بِكِتَابِهِ..

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Fudayl who has said that al-Makhdhumi whose mother was one of the children of Ja‘far^-asws Ibn Abu Talib^-asws has narrated:

“Abu Al-Hassan Musa^-asws once called all of us to see him^-asws. We all gathered and then he^-asws said to us, “Do you know why I^-asws have called you?” We said, “We do not know.” He^-asws then said, “Bear testimony that this my^-asws son^-asws is the executor of my^-asws will, the director of my^-asws affairs and the succeeding Imam^-asws (after me^-asws). Whoever has a loan due on me^-asws should demand from my^-asws son^-asws, this one^-asws. To whoever I^-asws may have promised anything should also acquire from him^-asws. Whoever must see me^-asws must not come to see me^-asws but with writing from him.[66]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ مُحْرِزٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: كَتَبَ إِلَيَّ مِنَ الْحَبْسِ أَنَّ فُلَاناً ابْنِي سَيِّدُ وُلْدِي وَ قَدْ نَحَلْتُهُ كُنْيَتِي..

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ibn Muhriz from Ali ibn Yaqtin who has said:

“Abu Al-Hassan^-asws wrote to me from prison that so and so my son^-asws is the master and guardian of my^-asws children and I^-asws have gifted my^-asws own ‘Kunya’ to him^-asws.”[67]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَلِيٍّ الْخَزَّازِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع إِنِّي أَخَافُ أَنْ يَحْدُثَ حَدَثٌ وَ لَا أَلْقَاكَ فَأَخْبِرْنِي مَنِ الْإِمَامُ بَعْدَكَ فَقَالَ ابْنِي فُلَانٌ يَعْنِي أَبَا الْحَسَنِ ع..

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Abu Ali al-Khazzaz from Dawud ibn Sulay who has said:

“I said to Abu Ibrahim^-asws, ‘I am afraid that an incident may take place and I will not be able to see you^-asws, inform me who will be the Imam^-asws after you^-asws?” The Imam^-asws said, “My^-asws son, so and so, meaning thereby Abu Al-Hassan^-asws.[68]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعِيدِ بْنِ أَبِي الْجَهْمِ عَنِ النَّصْرِ بْنِ قَابُوسَ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع إِنِّي سَأَلْتُ أَبَاكَ ع مَنِ الَّذِي يَكُونُ مِنْ بَعْدِكَ فَأَخْبَرَنِي أَنَّكَ أَنْتَ هُوَ فَلَمَّا تُوُفِّيَ أَبُو عَبْدِ اللَّهِ ع ذَهَبَ النَّاسُ يَمِيناً وَ شِمَالًا وَ قُلْتُ فِيكَ أَنَا وَ أَصْحَابِي فَأَخْبِرْنِي مَنِ الَّذِي يَكُونُ مِنْ بَعْدِكَ مِنْ وُلْدِكَ فَقَالَ ابْنِي فُلَانٌ.

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Sa‘id ibn abu al-Jahm from al-Nasr ibn Qabus who has said:

“I said to Abu Ibrahim^-asws, ‘I asked your father^-asws, “Who will be (the Imam^-asws) after you^-asws? He^-asws informed me that you^-asws will be (the Imam^-asws after him^-asws). When Abu ‘Abdallah^-asws left this world people went left and right and I said (to you^-asws) that I with my people are with you. (Now please) inform me who will be (the Imam^-asws) after you^-asws from your^-asws sons.” He^-asws (the Imam^-asws said, “My^-asws son so and so (meaning Abu Al-Hassan^-asws).[69]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الضَّحَّاكِ بْنِ الْأَشْعَثِ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ قَالَ: جِئْتُ إِلَى أَبِي إِبْرَاهِيمَ ع بِمَالٍ فَأَخَذَ بَعْضَهُ وَ تَرَكَ بَعْضَهُ فَقُلْتُ أَصْلَحَكَ اللَّهُ لِأَيِّ شَيْ‏ءٍ تَرَكْتَهُ عِنْدِي قَالَ إِنَّ صَاحِبَ هَذَا الْأَمْرِ يَطْلُبُهُ مِنْكَ فَلَمَّا جَاءَنَا نَعْيُهُ بَعَثَ إِلَيَّ أَبُو الْحَسَنِ ع ابْنُهُ فَسَأَلَنِي ذَلِكَ الْمَالَ فَدَفَعْتُهُ إِلَيْهِ.‏.

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ad-Dahhak ibn al-Ash‘ath from Dawud ibn Zurbi who has said:

“Once I went to deliver some property to Abu Ibrahim^-asws. He^-asws accepted some of it and left the others. I asked him^-asws, “May Allah^-azwj Keep you^-asws well, why have you^-asws left it with me?” He^-asws said, “The in-charge of this task (the Imam^-asws – the Leadership with Divine Authority) will demand it (at it’s appropriate time) from you.” When we heard the news of his^-asws (Abu Ibrahim^-asws’s) death, Abu Al-Hassan^-asws sent his^-asws son to me asking for that property and I delivered it to him^-asws.[70]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَ عُبَيْدِ اللَّهِ بْنِ الْمَرْزُبَانِ عَنِ ابْنِ سِنَانٍ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع مِنْ‏ قَبْلِ‏ أَنْ‏ يَقْدَمَ‏ الْعِرَاقَ‏ بِسَنَةٍ وَ عَلِيٌّ ابْنُهُ جَالِسٌ بَيْنَ يَدَيْهِ فَنَظَرَ إِلَيَّ فَقَالَ يَا مُحَمَّدُ أَمَا إِنَّهُ سَيَكُونُ فِي هَذِهِ السَّنَةِ حَرَكَةٌ فَلَا تَجْزَعْ لِذَلِكَ قَالَ قُلْتُ وَ مَا يَكُونُ جُعِلْتُ فِدَاكَ فَقَدْ أَقْلَقَنِي مَا ذَكَرْتَ فَقَالَ أَصِيرُ إِلَى الطَّاغِيَةِ أَمَا إِنَّهُ لَا يَبْدَأُنِي مِنْهُ سُوءٌ وَ مِنَ الَّذِي يَكُونُ بَعْدَهُ قَالَ قُلْتُ وَ مَا يَكُونُ جُعِلْتُ فِدَاكَ قَالَ‏ يُضِلُّ اللَّهُ الظَّالِمِينَ وَ يَفْعَلُ اللَّهُ ما يَشاءُ قَالَ قُلْتُ وَ مَا ذَاكَ جُعِلْتُ فِدَاكَ قَالَ مَنْ ظَلَمَ ابْنِي هَذَا حَقَّهُ وَ جَحَدَ إِمَامَتَهُ مِنْ بَعْدِي كَانَ كَمَنْ ظَلَمَ عَلِيَّ بْنَ أَبِي طَالِبٍ حَقَّهُ وَ جَحَدَهُ إِمَامَتَهُ بَعْدَ رَسُولِ اللَّهِ ص قَالَ قُلْتُ وَ اللَّهِ لَئِنْ مَدَّ اللَّهُ لِي فِي الْعُمُرِ لَأُسَلِّمَنَّ لَهُ حَقَّهُ وَ لَأُقِرَّنَّ لَهُ بِإِمَامَتِهِ قَالَ صَدَقْتَ يَا مُحَمَّدُ يَمُدُّ اللَّهُ فِي عُمُرِكَ وَ تُسَلِّمُ لَهُ حَقَّهُ وَ تُقِرُّ لَهُ بِإِمَامَتِهِ وَ إِمَامَةِ مَنْ يَكُونُ مِنْ بَعْدِهِ قَالَ قُلْتُ وَ مَنْ ذَاكَ قَالَ مُحَمَّدٌ ابْنُهُ قَالَ قُلْتُ لَهُ الرِّضَا وَ التَّسْلِيمُ.

Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn Ali and ‘Abdallah ibn al-Marzuban from (Muhammad) ibn Sinan who has said:

“Once I went to see Abu Al-Hassan Musa^-asws one year before he^-asws would leave for Iraq. His^-asws son Ali^-asws was also in the meeting. He^-asws looked at me and said, “O Muhammad, during this year a movement will take place do get carried away by it!

The narrator has said that he then asked the Imam^-asws, “‘May Allah^-azwj Sacrifice me for you^-asws, what that will be (taking place)? What you^-asws said has made me very anxious.”

The Imam^-asws said, “I^-asws will journey to the tyrant. From this and one after him I will not suffer any serious harm.” The narrator has said that he then asked The Imam^-asws, “‘May Allah^-azwj Sacrifice me for you^-asws, what then will happen?” The Imam^-asws said, “Allah^-azwj Causes the unjust to go astray and He^-azwj does whatever He^-azwj wills.” The narrator has said that he then asked the Imam^-asws, “‘May Allah^-azwj Sacrifice me for you^-asws, what is that will happen?” The Imam^-asws said, “Whoever will do injustice to my son^-asws this one^-asws, rejecting his Imamat (the Leadership with Divine Authority) after me^-asws it would like doing injustice to Ali^-asws Ibn Abu Talib^-asws and rejecting his^-asws Imamat after Rasool Allah^-saww.”

The narrator has said that he then asked the Imam^-asws, “By Allah^-azwj, if Allah^-azwj will Grant me long life I will acknowledge his^-asws right and will affirm his^-asws Imamat.” The Imam^-asws (at that) said, “You have spoken the truth, O Muhammad. Allah^-azwj will Grant you long life.  You will acknowledge his^-asws right and affirm his^-asws Imamat and the Imamat of the one^-asws after him^-asws.”

The narrator has said that he^-asws then asked the Imam^-asws, “Who will he be?” The Imam^-asws said, “Muhammad^-asws, his^-asws son^-asws.”

The narrator has said that he then asked the Imam^-asws, “From me it is agreed and accepted.”

Ibada (Worship) during Occultation:

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

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

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

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

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

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

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

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

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

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

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

‘I then asked, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, what does your holiness say in the following cases? Will our deeds as the companions of al-Qa’im^-asws[71], when the truth will become dominant, be more virtuous then or are now that we are your^-asws followers and are obeying you^-asws? Are our deeds now more virtuous or those during the dominance of the government of the Truth and Justice?’

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

By Allah^-azwj, O Ammar, no one of you will die in the condition that you live now but that is more virtuous than the conditions of the martyrs of Badr and ‘Uhud. It is a glad news for all of you.’^[72]

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

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

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

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

Where, in fact, are they (friends of Allah^-azwj) and how many are they? They are very few, but are of great respect before Allah^-azwj. They follow the Imam^-asws (leader) of religion. (They follow) the guiding Imam^-asws (leader), establish in themselves the recognition of A’immah^-asws[73] and emulate their^-asws way of life. In such conditions knowledge will lead them to the true belief and their souls then accept the call of the leaders of the knowledge. Those statements of the Imam^-asws that are difficult to understand for others are soft and easy for them to understand. They feel comfortable with what is frightening to those who reject (the Just) and the transgressors who have disregarded them.

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

Allah^-azwj will soon Bring us together with them in the Gardens of Eden along with those of their parents, children and spouse who had been performing good deeds.^[74]

Appendix I: Historical Perspective of Waqafites:

On Reasons For The Formation Of The Waqifites

حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيدِ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ يَحْيَى العَطَّارُ، عَنْ أَحْمَدَ بْنِ الحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ جُمهُورٍ، عَنْ أَحْمَدَ بْنِ الفَضْلِ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ قالَ: لَمّا ماتَ أَبُو الحَسَنِ‏ عَلَيْهِ السَّلامُ وَلَيْسَ مِن قُوَّامِهِ أَحَدٌ إِلاّ وَعنْدَهُ المالُ الكَثِيرُ، فَكانَ ذلِكَ سَبَبَ وَقفِهِم وَجُحُودِهِم لِمَوتِهِ، وَكانَ عِنْدَ زِيادٍ القَنْدِيِّ سَبْعُونَ أَلْفَ دِينارٍ وَعِنْدَ عَلِىِّ بْنِ أَبِي حَمْزَةَ ثَلاثُونَ أَلْفَ دِينارٍ.

فَلَمَّا رَأَيْتُ ذلِكَ وَتَبَيَّنَ ليَ الحَقُّ وَعَرَفتُ مِن أَمْرِ أَبي الحَسَنِ‏الرِّضا عَلَيْهِ السَّلامُ ما عَرَفتُ تَكَلَّمتُ وَدَعَوْتَ النَّاسَ إِلَيْهِ، قالَ: فَبَعَثا إِلَىَّ وَقالا لي‏: ما يَدْعُوكَ إِلى‏ هذا؟ إِن كُنْتَ تُرِيدُ المالَ فَنَحنُ نُغنِيكَ وَضَمِنا لي‏ عَشَرَةَ أَلْفَ دِينارٍ وَقالا لي‏: كُفَّ فَأَبَيتُ، فَقُلْتُ لَهُما: إِنّا رُوِّينا عَنِ الصَّادِقَينِ‏عَلَيْهِمَا السَّلاَمُ أَنَّهُمْ قالُوا: إِذا ظَهَرَتِ البِدَعُ فَعَلَى العالِمِ أَن يُظْهِرَ عِلمَهُ، فَإِن لَم يَفعَل سُلِبَ نُورُ الإِيمانِ، وَما كُنْتُ لأَدَعَ الجِهادَ فِي أَمْرِ اللَّهِ عَزَّ وَجَلَّ عَلَى كُلِّ حالٍ، فَناصَبانِي وَأَظمَرا العَداوَةَ.

Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed – may God be pleased with him – narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Al-Hussein ibn Sa’eed, on the authority of Muhammad ibn Jomhoor, on the authority of Ahmad ibn Al-Fadhl, on the authority of Yunus ibn Abdurrahman, “A lot of wealth was collected and was in the possession of each of the representatives of Abul Hassan (s) when he (s) passed away. This was a reason they denied his death, and considered the Imamate to be terminated with him (s). Ziyad al-Qandi had seventy-thousand Dinars, and Ali ibn Abi Hamzeh had thirty-thousand Dinars (for example). When I noted this and the truth became clear to me, and I recognized that Abil Hassan Al-Reza (s) is in charge of affairs, I expressed what I knew and invited the people to (follow) Al-Reza (s). Those two people sent for me and asked, ‘Why are you doing this? We will make you needless if you are after money.’ They offered me ten-thousand Dinars and asked me to stop. But I replied, ‘Those two Imams (s) were narrated to have said, ‘Whenever innovations became known, it is incumbent upon the knowledgeable ones to express what they know. Else they will be deprived of the light of faith.’ I am not one who would stop my struggling in the way of God.’ Thus those two (Ziyad al-Qandi and Ali ibn Abi Hamzeh) became my enemies.”[75]

حَدَّثَنا أَبي، وَمُحَمَّدُ بْنُ الحَسَنِ بْنِ أَحْمَدِ بْنِ الوَلِيد -رَضِيَ اللَّهَ عَنهُما – قالا: حَدَّثَنا مُحَمَّدُ بْنُ يَحْيَى العَطَّارُ، عَنْ أَحْمَدَ بْنَ الحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ جُمهُورٍ، عَنْ أَحْمَدَ بْنِ حَمَّادٍ قالَ: كانَ أَحَدُ القُوَّامِ عُثْمانَ بْنِ عِيسَى الرُّواسِيَّ وَكانَ يَكُونُ بِمِصرِ و كانَ عِنْدَهُ مالٌ كَثِيرٌ وَسِتُّ جَواري، قالَ: فَبَعَثَ إِلَيْهِ أَبُو الحَسَنِ الرِّضا عَلَيْهِ السَّلامُ فِيهِنَّ وَفِي المالِ، قالَ: فَكَتَبَ إِلَيْهِ: أَنَّ أَباكَ لَمْ يَمُت قالَ: فَكَتَبَ إِلَيْهِ: إِنَّ أَبي قَدْ ماتَ وَقَدِ قسَمنا مِيراثَهُ وَقَدْ صَحَّتِ الأَخْبارِ بِمَوتِهِ، وَاحتَجَّ عَلَيْهِ فِيهِ، قالَ: فَكَتَبَ إِلَيْهِ، إن لَمْ يَكُنْ أَبُوكَ ماتَ فَلَيْسَ لَكَ مِن ذلِكَ شَي‏ءٌ، وَإِن كانَ قَدْ ماتَ عَلَى ما تَحكِي، فَلَمْ يَأْمُرنِي بِدَفعِ شَي‏ءٍ إِلَيكَ، وَقَدِ أعتَقتُ الجَوارِي وَتَزَوَّجتُهُنَّ.

قالَ مُصَنِّفُ هذا الْكِتابِ: لَمْ يَكُنْ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ مِمَّنْ يَجْمَعُ المالَ وَلكِنَّهُ حَصَلَ فِي وَقْتِ الرَّشِيدِ، وَكَثُرَ وَلَمْ يَقدِر عَلَى تَفرِيقِ ما كانَ يَجتَمِعُ إِلاّ عَلَى القَلِيلِ مِمَّنْ يَثِقُ بِهِمْ فِي كِتمانِ السِّرِّ، فَاجتَمَعَت هذِهِ الأَمْوالُ لأَجلِ ذلِكَ، وَأَرادَ أَن لا يُحَقَّقَ عَلَى نَفْسِهِ قَوْلُ مَن كانَ يَسعى‏ بِهِ إِلى الرَّشِيدِ، وَيَقُولُ: إِنَّهُ تُحمَلُ عَلَيهِ الأَموالُ، وَيَعتَقِدُ لَهُ الإِمامَةَ، وَيَحمِلُ عَلَى الخُرُوجِ عَلَيْهِ، وَلَوْ لا ذلِكَ لَفَرَّقَ مَا اجتَمَعَ مِن هذِهِ الأَمْوالِ، عَلَى أَنَّها لَمْ تَكُنْ أَمْوالَ الفُقَراءِ، وَإِنَّما كانَتْ أَموالاً يَصِلُهُ بِها مَوالِيهِ لِيَكُونَ لَهُ إِكراماً مِنْهُمْ لَهُ وَبِرّاً مِنْهُمْ بِهِ‏ عَلَيْهِ السَّلامُ.

My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed – may God be pleased with them – narrated that Mohammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Al-Hussein ibn Sa’eed, on the authority of Muhammad ibn Jomhoor, on the authority of Ahmad ibn Hammad, “Uthman ibn Isa Ar-Ravasay was one of the representatives (of Imam Al-Kazim (s)) who lived in Egypt. A lot of (Imam Al-Kazim’s (s)) property and six slave maids were in his possession. Abul Hassan Al-Reza (s) sent someone to him and asked him to return the slave maids and the property. Uthman ibn Isa Ar-Rawasi wrote a letter in response and said, ‘Your father has not died yet.’ Imam Al-Reza (s) wrote a letter to him and said, ‘My father (s) has passed away and we have divided up his possessions. There is correct news to confirm his death.’ Imam Al-Reza (s) presented some proofs. Uthman wrote to him (s) in reply, ‘If your father is alive, you have no rights over his property. If he (s) has died as you say, he (s) has not given me any orders to dispose of these possessions to you. I freed the slave maids and married them.’”

The author of this book (Sheikh Sadooq) said, “Musa ibn Ja’far (s) was not a man who would collect wealth. However, he lived during the region of (Harun) Ar-Rashid and had a lot of enemies. He could not give the collected property to the deprived, so he gave them secretly to a few to divide among the poor people. This is how this wealth was collected. He did not want to do what the ill-wishers told Ar-Rashid about him. Things like ‘he has collected a lot of wealth’, ’he believes he is the Imam’, ’and he incites the people to revolt against you,’ etc. If it were not for these accusations, he would have given the wealth to various people. Rather it consisted of gifts that his friends had brought for him in order to honor him.”[76]

– حَدَّثَنا عَلِىُّ بْنُ عَبْدِ اللَّه الوَرَّاقُ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدُ بْنُ أَبي عَبْدِ اللَّهِ البَرْقِيُّ، عَنْ أَبيهِ، عَنْ رَبِيعِ بْنِ عَبْدُ الرَّحْمنِ قالَ: كانَ وَاللَّهِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ مِنَ المُتَوَسِّمِينَ، يَعْلَمُ مَن يَقِفُ عَلَيْهِ بَعْدَ مَوْتِهِ وَيَجحَدُ الإِمامَ بَعْدَ إِمامَتِهِ، فَكانَ يَكظِمُ غَيظَهُ عَلَيْهِمْ و لا يُبدِي لَهُم ما يَعرِفُهُ مِنْهُمْ فَسُمِّي الكاظِمِ لِذلِكَ.

Ali ibn Abdillah al-Warraq – may God be pleased with him – narrated that Sa’d ibn Abdillah quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of his father, on the authority of Rabi ibn Abdurrahman, “I swear by God that Musa ibn Ja’far (s) was extremely intelligent. He knew those who will stop believing in Divine Leadership after him, and not accept the next Divine Leaders. However, he (s) quenched his anger and did not divulge what he (s) knew about them. That is why he (s) is called ‘Kazim.[77]

A Story of Waqafi Father and Son From Al-Kafi

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْمَعْرُوفِ بِابْنِ الْكُرْدِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ: ضَاقَ‏ بِنَا الْأَمْرُ فَقَالَ لِي أَبِي امْضِ بِنَا حَتَّى نَصِيرَ إِلَى هَذَا الرَّجُلِ يَعْنِي أَبَا مُحَمَّدٍ فَإِنَّهُ قَدْ وُصِفَ عَنْهُ سَمَاحَةٌ فَقُلْتُ تَعْرِفُهُ فَقَالَ مَا أَعْرِفُهُ وَ لَا رَأَيْتُهُ قَطُّ قَالَ فَقَصَدْنَاهُ فَقَالَ لِي أَبِي وَ هُوَ فِي طَرِيقِهِ مَا أَحْوَجَنَا إِلَى أَنْ يَأْمُرَ لَنَا بِخَمْسِمِائَةِ دِرْهَمٍ مِائَتَا دِرْهَمٍ لِلْكِسْوَةِ وَ مِائَتَا دِرْهَمٍ لِلدَّيْنِ وَ مِائَةٌ لِلنَّفَقَةِ فَقُلْتُ فِي نَفْسِي لَيْتَهُ أَمَرَ لِي بِثَلَاثِمِائَةِ دِرْهَمٍ مِائَةٌ أَشْتَرِي بِهَا حِمَاراً وَ مِائَةٌ لِلنَّفَقَةِ وَ مِائَةٌ لِلْكِسْوَةِ وَ أَخْرُجَ إِلَى الْجَبَلِ قَالَ فَلَمَّا وَافَيْنَا الْبَابَ خَرَجَ إِلَيْنَا غُلَامُهُ فَقَالَ يَدْخُلُ عَلِيُّ بْنُ إِبْرَاهِيمَ وَ مُحَمَّدٌ ابْنُهُ فَلَمَّا دَخَلْنَا عَلَيْهِ وَ سَلَّمْنَا قَالَ لِأَبِي يَا عَلِيُّ مَا خَلَّفَكَ عَنَّا إِلَى هَذَا الْوَقْتِ فَقَالَ يَا سَيِّدِي اسْتَحْيَيْتُ أَنْ أَلْقَاكَ عَلَى هَذِهِ الْحَالِ فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ جَاءَنَا غُلَامُهُ فَنَاوَلَ أَبِي صُرَّةً فَقَالَ هَذِهِ خَمْسُمِائَةِ دِرْهَمٍ مِائَتَانِ لِلْكِسْوَةِ وَ مِائَتَانِ لِلدَّيْنِ وَ مِائَةٌ لِلنَّفَقَةِ وَ أَعْطَانِي صُرَّةً فَقَالَ هَذِهِ ثَلَاثُمِائَةِ دِرْهَمٍ اجْعَلْ مِائَةً فِي ثَمَنِ حِمَارٍ وَ مِائَةً لِلْكِسْوَةِ وَ مِائَةً لِلنَّفَقَةِ وَ لَا تَخْرُجْ إِلَى الْجَبَلِ وَ صِرْ إِلَى سُورَاءَ فَصَارَ إِلَى سُورَاءَ وَ تَزَوَّجَ بِامْرَأَةٍ فَدَخْلُهُ الْيَوْمَ أَلْفُ دِينَارٍ وَ مَعَ هَذَا يَقُولُ بِالْوَقْفِ فَقَالَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ فَقُلْتُ لَهُ وَيْحَكَ أَ تُرِيدُ أَمْراً أَبْيَنَ مِنْ هَذَا قَالَ‏ فَقَالَ هَذَا أَمْرٌ قَدْ جَرَيْنَا عَلَيْهِ.

Ali ibn Mohammed has narrated from Mohammed ibn Ibrahim, known as ibn Al-Kurdiy, from Mohammed ibn Ali ibn Ibrahim ibn Musa ibn Jafar, who has said:

The narrator of the Hadith says:

‘We were under pressure and constraint. My father said, ‘We should go to Abu Muhammad^-asws for help. People describe him^-asws as very generous and considerate.’ I asked, ‘Do you know him^-asws?’ He said, ‘No, I do not know him^-asws and I have not even seen him^-asws as yet.’

We decided to go and meet him^-asws. My father said on the way, ‘I hope he^-asws will grant us five hundred Dirhams. Two hundred for clothes, two hundred to pay the debts and one hundred for expenses. We need this much very badly.’ I then said to myself, ‘I hope he^-asws will grant me three hundred Dirhams, one hundred to buy a donkey, one hundred for expenses and one hundred for clothes and I will go to the mountains.’

‘The narrator has said that when we arrived at the door a slave came out and said, ‘Ali ibn Ibrahim and his son Muhammad, please come inside.’ When we were in his (the Imam^-asws’s) presence we offered ‘Salam (the greetings of peace). The Imam^-asws said to my father. ‘O Ali, what held you back from coming to us^-asws until now?’ He said, ‘My master, I felt shy to come to you^-asws in this condition.’ When we left him^-asws his slave came to us and gave a bag of money to my father saying, ‘This is five hundred Dirhams. Two hundred for clothes, two hundred to pay debts and one hundred for expenses.’ He gave me a bag and said, ‘This is three hundred Dirhams, one hundred for the donkey, one hundred for clothes and one hundred for expenses. Do not go to the mountains. Go to Sawra.’ He then went to Sawra’ and married a woman and now his income from properties is a thousand Dinar.

Despite this he belongs to the ‘waqifi’ sect in matters of beliefs. Muhammad ibn Ibrahim has said that I said to him, ‘Woe is you! What more clear proof do you want to believe in him^-asws as your Imam^-asws?’ He said, ‘This (belief in Waqifi sect)^[78] is a habit that has been with us (and it does not go away).^[79]

Examples of ‘Waqifites’ Finding the Truth:

حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ بْنِ شَاذَوَيْهِ الْمُؤَدِّبُ ره قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ قَالَ قَالَ لَنَا عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ كُنْتُ وَاقِفِيّاً وَ حَجَجْتُ عَلَى ذَلِكَ فَلَمَّا صِرْتُ بِمَكَّةَ اخْتَلَجَ فِي صَدْرِي شَيْ‏ءٌ فَتَعَلَّقْتُ بِالْمُلْتَزَمِ ثُمَّ قُلْتُ اللَّهُمَّ قَدْ عَلِمْتَ طَلِبَتِي وَ إِرَادَتِي فَأَرْشِدْنِي إِلَى خَيْرِ الْأَدْيَانِ فَوَقَعَ فِي نَفْسِي أَنْ آتِيَ الرِّضَا ع فَأَتَيْتُ الْمَدِينَةَ فَوَقَفْتُ بِبَابِهِ فَقُلْتُ لِلْغُلَامِ قُلْ لِمَوْلَاكَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ بِالْبَابِ فَسَمِعْتُ نِدَاءَهُ ع وَ هُوَ يَقُولُ ادْخُلْ يَا عَبْدَ اللَّهِ بْنَ الْمُغِيرَةِ فَدَخَلْتُ فَلَمَّا نَظَرَ إِلَيَّ قَالَ قَدْ أَجَابَ اللَّهُ دَعْوَتَكَ وَ هَدَاكَ لِدِينِهِ فَقُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ وَ أَمِينُ اللَّهِ عَلَى خَلْقِهِ.

Ali ibn Al-Hussain ibn Shathawayh al-Moaddib, may Allah^-azwj have Mercy upon him – narrated that Mohammed ibn Jafar Al-Hemyari quoted on the authority of his father, on the authority of Mohammed ibn Isa, on the authority of Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Abd Allah ibn Al-Mogheera, who says:

I was one of the ‘Waqafites’ and went on a pilgrimage to Mecca having the same belief.  Once I reached Mecca, I wondered whether my belief was correct or not.  Then I sought refuge next to the ‘Al-Moltazam wall’[80] and said, O my Allah! You Know what I want and wish for, please guide me to the best religion.  Then it occurred to me to visit Al-Reza^-asws .  I went to Medina, stood at the door of Al-Reza^-asws’s house and told his^-asws servant. Go and tell you master that a man from Iraq is waiting at the door and wants permission to enter.’ I heard Al-Reza^-asws’s voice from within the house saying, O Abd Allah ibn Al-Mogheera! Come in.  I entered. When Al-Reza^-asws saw me, he^-asws said: Allah^-azwj Accepted your prayer and Guided you towards His^-azwj Religion.  I said, I bear witness that you^-asws are the Proof of Allah^-azwj and the Trustee of Allah^-azwj for His^-azwj creatures.[81]

– حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني الحَسَنُ بْنُ عَبْدِاللَّه بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ أَبيهِ، عَنْ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ مُحَمَّدِ بْنِ الأَصْبَغِ، عَنْ أَحْمَدَ بْنِ الحَسَن المِيْثَمي – وَكانَ واقِفِياً – قالَ: مُحَمَّدِ بْنِ إِسْمَاعِيل بْنِ الفَضْلِ الهاشِمي، قالَ: دَخَلْتُ عَلَى أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ وَقَدْ اشْتَكى‏ شَكاةً شَدِيدَةً، فَقُلْتُ لَهُ: إِنْ كانَ ما أَسْأَلُ اللَّه أَن لا يُرْيَناهُ فَإَلى‏ مَنْ ؟ قالَ: إِلى عَلِيٍّ اِبْنِي، وَكِتابُهُ كِتابي، وَهُوَ وَصِيِّي وَخَلِيفَتِي مِنْ بَعْدي.

(The author of the book narrated) my father – may God be pleased with him – narrated that Al-Hassan ibn Abdullah ibn Muhammad ibn Isa quoted on the authority of his father, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Muhammad ibn al-Asbaq, on the authority of Ahmad ibn Al-Hassan al-Maysami, who says:

He was one of the ‘Waqifites’ who quoted on the authority of Muhammad ibn Isma’il ibn Al-Fadhl al-Hashemi, “I went to see Imam Musa Al-Kazim^-asws when he^-asws was seriously ill. I asked him^-asws: If God^-azwj Forbid something should happen to you^-asws, whom should we follow? He^-asws said, “Follow my^-asws son Ali^-asws (Imam Al-Reza^-asws). His^-asws writing is my^-asws writing. He^-asws is my^-asws Testamentary Trustee, and my^-asws successor after me^-asws.[82]

Appendix III (Ahadith introducing Ghayba):

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

Muhammad Bin yahya and Al Hassan Bin Muhammad, altogether from Ja’far Bin Muhammad Al Kufy, from Al Hassan Bin Muhammad Al Sayrafi, from Salih Bin Khalid, from Yaman Al Tammar who said,

‘We were seated in the presence of Abu Abdullah^-asws, so he^-asws said to us: ‘For the Master^-asws of this command there would be ‘غَيْبَةً’ an Occultation. Being attached to his^-asws Religion would be like entering into the thorny bush’. Then he^-asws said: ‘Like this!’ – by his^-asws hand. So, which one of you would like to touch a branch of thorns?’ Then he^-asws was silent for a while, then said: ‘For the Master^-asws of this command there would be ‘غَيْبَةً’ an Occultation, so let a servant fear Allah^-azwj and let him attach with his^-asws Religion’.^[83]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا فُقِدَ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَاللَّهَ اللَّهَ فِي أَدْيَانِكُمْ لَا يُزِيلُكُمْ عَنْهَا أَحَدٌ يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِصَاحِبِ هَذَا الْأَمْرِ مِنْ غَيْبَةٍ حَتَّى يَرْجِعَ عَنْ هَذَا الْأَمْرِ مَنْ كَانَ يَقُولُ بِهِ إِنَّمَا هِيَ مِحْنَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ امْتَحَنَ بِهَا خَلْقَهُ لَوْ عَلِمَ آبَاؤُكُمْ وَ أَجْدَادُكُمْ دِيناً أَصَحَّ مِنْ هَذَا لَاتَّبَعُوهُ

Ali Bin Muhammad, from Al Hassan Bin Isa Bin Muhammad Bin Ali Bin Ja’far, from his father, from his grandfather,

(It has been narrated) from Ali son of Ja’far^-asws, from his brother Musa^-asws Bin Ja’far^-asws having said: ‘When the fifth one from the sons^-asws of the seventh is missing (in Occultation), so Allah^-azwj, Allah^-azwj, with regards to your Religion. Do not let anyone remove you from it, O my^-asws children. ‘غَيْبَةً’ An Occultation is inevitable for the Master^-asws of this command, to the extent that he would retract from this matter, the one who used to be saying with it. But rather, it would be an ordeal from Allah^-azwj Mighty and Majestic to Test His^-azwj creatures by it. Had your fathers and your grandfathers known of a Religion more correct that this, they would have followed it’.

قَالَ فَقُلْتُ يَا سَيِّدِي مَنِ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَقَالَ يَا بُنَيَّ عُقُولُكُمْ تَصْغُرُ عَنْ هَذَا وَ أَحْلَامُكُمْ تَضِيقُ عَنْ حَمْلِهِ وَ لَكِنْ إِنْ تَعِيشُوا فَسَوْفَ تُدْرِكُونَهُ .

He (the narrator) said, ‘So I said, ‘O my Chief^-asws! Who is the fifth from the sons^-asws of the seventh?’ So he^-asws said: ‘O my^-asws son^-asws! Your intellects are too little from this, and your forbearances are too narrow from bearing it, but if you live, so soon you would be realising it’.^[84]

Specified Occultation (Two Ghayba)

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

Al Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Ismail Al Anbary, from Yahya Bin Al Musna, from Abdullah Bin Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For Al-Qaim^-asws there would be ‘غَيْبَتَانِ’ two Occultations. In one of these, he^-asws would be attending the seasons (of Hajj). He^-asws would see the people but they would not be seeing him^-asws’.^[85]

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

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘For Al-Qaim^-asws, there would be ‘غَيْبَتَانِ’ two Occultations, one of them short and the other one long. During the first Occultation, it would not be known which place he^-asws is in except for special ones of his^-asws Shias; and the other (Occultation), it would not be known which place he^-asws is in except for special ones of the ones in his^-asws Wilayah’.^[86]

[1] عيون أخبار الرضا عليه السلام، ج‏1، ص: 112,   10 باب السبب الذي قيل من أجله بالوقف على موسى بن جعفر ع, Uyun Akhbar Al-Reza, vol. 1, page 196, Ansariyan Publications.

[2] Mutfiqul-Allay (agreed by all major sects of Muslims)

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

[4] Al Kafi V 1 – The Book Of Divine Authority CH 71 H 7

[5], رجال الكشي – اختيار معرفة الرجال (مع تعليقات مير داماد الأسترآبادي)، ج‏2، ص: 758 , , H. 24,  بحار الأنوار (ط – بيروت)، ج‏48، ص: 265

[6]  رجال الكشي – إختيار معرفة الرجال، النص، ص: 462, بحار الأنوار (ط – بيروت)، ج‏48، ص: 268

[7]   بحار الأنوار (ط – بيروت)، ج‏48، ص: 268

[8]  رجال الكشّيّ ص 288 ,   بحار الأنوار (ط – بيروت)، ج‏48، ص: 269

[9] See, for example Al-Kafi by Al-Kulani, Chapters on History (11^th Imam^asws).

[10] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 22

[11] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 23

[12] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 25

[13] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 26

[14] الكافي (ط – الإسلامية)، ج‏1، ص: 313, H. 16

[15] كافي (ط – دار الحديث)، ج‏1، ص: 162, Al Kafi V 1 – The Book Of Intellect and Ignorance CH 20 H 2

[16] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 19 H 1

[17] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 21 H 2

[18] Al Kafi V 1 – The Book Of Divine Authority CH 5 H 2

[19] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 20 H 10

[20] الغيبة للنعماني، النص، ص: 52, H. 3

[21] الغيبة للنعماني، النص، ص: 53, H4

[22]  الغيبة للنعماني، النص، ص: 57

[23]   الغيبة للنعماني، النص، ص: 58

[24] ( 1). كل ذلك في زمان الغيبة لا في أيّام ظهوره عجل اللّه تعالى فرجه. لان المؤمنين في أيامه في كمال العزة.

[25] ( 2). في بعض النسخ« القيود».

[26]   كمال الدين و تمام النعمة، ج‏1، ص: 308

[27]  كمال الدين و تمام النعمة، ج‏1، ص: 312

[28]  كمال الدين و تمام النعمة، ج‏1، ص: 312

[29] كمال الدين و تمام النعمة، ج‏1، ص: 313

[30] كمال الدين و تمام النعمة، ج‏1، ص: 313

[31]   كمال الدين و تمام النعمة، ج‏1، ص: 313

^[32] الكافي (ط – الإسلامية)، ج‏1، ص: 285, H. 7

^[33] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 179 , H. 15

^[34] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 180, H. 21

^[35] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 185, H. 42

^[36] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 185, H. 43

^[37] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 189, H. 57

^[38] الكافي (ط – الإسلامية)، ج‏1، ص: 234, H. 5

^[39] الكافي (ط – الإسلامية)، ج‏1، ص: 238, H.3

^[40] الكافي (ط – الإسلامية)، ج‏1، ص: 238, H.4

^[41] مناقب آل أبي طالب عليهم السلام (لابن شهرآشوب)، ج‏4، ص: 222, بحار الأنوار (ط – بيروت)، ج‏47، ص: 125

^[42] كافي (ط – دار الحديث)، ج‏2، ص: 101, H. 8

^[43] كافي (ط – دار الحديث)، ج‏2، ص: 178, H. 3

^[44] كافي (ط – دار الحديث)، ج‏2، ص: 182, H. 4

^[45] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 375, H. 2

^[46] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 375 H.3

^[47] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 375 , H.4

^[48] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 406, H. 5

^[49] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 406, H.6

^[50] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 406, H. 8

^[51] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 407, H. 9

^[52] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 407, H. 10

^[53] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 488, H. 3

^[54] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 489, H. 8

^[55] الكافي ج : 1 ص : 338, H.6.

^[56] الكافي ج : 1 ص : 339, H. 12.

^[57] Ibid, H. 2

^[58] Ibid, H. 3.

^[59] الكافي ج : 1 ص : 337, H. 4.

[60]  كمال الدين و تمام النعمة، ج‏1، ص: 18

[61] الكافي (ط – الإسلامية)، ج‏1، ص: 312, H. 2

[62] الكافي (ط – الإسلامية)، ج‏1، ص: 312, H. 3

[63] الكافي (ط – الإسلامية)، ج‏1، ص: 312, H. 4

[64] الكافي (ط – الإسلامية)، ج‏1، ص: 312, H. 5

[65] الكافي (ط – الإسلامية)، ج‏1، ص: 312, H. 6

[66] الكافي (ط – الإسلامية)، ج‏1، ص: 312, H. 7

[67] الكافي (ط – الإسلامية)، ج‏1، ص: 313, H. 10

[68] الكافي (ط – الإسلامية)، ج‏1، ص: 313, H. 11

[69] الكافي (ط – الإسلامية)، ج‏1، ص: 313, H. 12

[70] الكافي (ط – الإسلامية)، ج‏1، ص: 313, H. 13

^[71] Who would appear to establish the Kingdom of Allah^azwj

^[72] الكافي ج : 1 ص : 336, H. 2

^[73] The 12 Infallible Imams^asws

^[74] الكافي ج : 1 ص : 336, H. 3

[75] Uyun Akhbar Al-Reza, Chapter 10, H. 2.

[76] Uyun Akhbar Al-Reza, Chapter 10, H. 3.

[77] Uyun Akhbar Al-Reza, Chapter 10, H. 1.

[78] A break-away shia sect who believed in a line of seven Imams with the seventh, Musa al-Kazhim^asws, as the Qa’im^asws (or Mahdi^asws)

[79] Al-Kafi, Vol. 1, Chapter on History, Imam Hassan Al-Askari^asws Ibn Ali Al-Naqi^asws, h 3

[80] The wall between the Black Stone and the Door of the House of Allah^azwj (Kabah)

[81] عيون أخبار الرضا عليه السلام، ج‏2، ص: 219

[82] Ayyon Akhbar Ali Reza, Vol. 1, Chapter 4, H. 1.

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

[84] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 2

[85] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 12

[86] Al Kafi V 1 – The Book Of Divine Authority CH 80 H 19