AL-KAFI VOLUME 1 Part 8

الكافي

AL-KAFI

ج 1

Volume 1

Part 8 out of 8

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H

AL-KAFI VOLUME 1 Part 8

Chapter 125 –Arrival of the Master^-asws

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ خَرَجَ عَنْ أَبِي مُحَمَّدٍ ( عليه السلام ) حِينَ قُتِلَ الزُّبَيْرِيُّ هَذَا جَزَاءُ مَنِ افْتَرَى عَلَى اللَّهِ فِي أَوْلِيَائِهِ زَعَمَ أَنَّهُ يَقْتُلُنِي وَ لَيْسَ لِي عَقِبٌ فَكَيْفَ رَأَى قُدْرَةَ اللَّهِ وَ وُلِدَ لَهُ وَلَدٌ سَمَّاهُ م‏ح‏م‏د سَنَةَ سِتٍّ وَ خَمْسِينَ وَ مِائَتَيْنِ

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Ahmad Bin Muhammad who said,

‘There came out (a letter) from Abu Muhammad^-asws (11^th Imam^-asws) when Al-Zubeyri was killed: ‘This is the Recompense of the one who forges (a lie) upon Allah^-azwj regarding His^-azwj Guardians^-asws. He^-asws claimed that he would be killing me^-asws and that there isn’t a posterity for me^-asws. So how does he see the Power of Allah^-azwj?’ And there he^-asws was Blessed with a son^-asws. He^-asws named him^-asws As M H M D, in the year two hundred and fifty six (256 A.H.)’.[1]

عَلِيُّ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي مُحَمَّدٌ وَ الْحَسَنُ ابْنَا عَلِيِّ بْنِ إِبْرَاهِيمَ فِي سَنَةِ تِسْعٍ وَ سَبْعِينَ وَ مِائَتَيْنِ قَالَا حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ الْعَبْدِيُّ مِنْ عَبْدِ قَيْسٍ عَنْ ضَوْءِ بْنِ عَلِيٍّ الْعِجْلِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ فَارِسَ سَمَّاهُ قَالَ أَتَيْتُ سُرَّ مَنْ رَأَى وَ لَزِمْتُ بَابَ أَبِي مُحَمَّدٍ ( عليه السلام ) فَدَعَانِي مِنْ غَيْرِ أَنْ أَسْتَأْذِنَ فَلَمَّا دَخَلْتُ وَ سَلَّمْتُ قَالَ لِي يَا أَبَا فُلَانٍ كَيْفَ حَالُكَ ثُمَّ قَالَ لِي اقْعُدْ يَا فُلَانُ ثُمَّ سَأَلَنِي عَنْ جَمَاعَةٍ مِنْ رِجَالٍ وَ نِسَاءٍ مِنْ أَهْلِي

Ali Bin Muhammad said, ‘Muhammad and Al Hassan, the two sons of Ali Bin Ibrahim narrated to me in the year two hundred and seventy nine, saying, ‘Muhammad Bin Ali Bin Abdul Rahman Al Abady narrated to us from Abd Qays, from Zou Bin Ali Al Ijaly, from a man from the peope of Persia he named, saying,

‘I came to Surmanrayy (Samarrah) and I necessitated the door of Abu Muhammad^-asws (11^th Imam^-asws). So he^-asws called me over without my seeking permission. So when I entered and greeted, he^-asws said to me, ‘O Abu so and so! How are you?’ Then he^-asws said to me: ‘Be seated, O so and so!’. Then he^-asws asked me about a group of men and women from my family members.

ثُمَّ قَالَ لِي مَا الَّذِي أَقْدَمَكَ قُلْتُ رَغْبَةٌ فِي خِدْمَتِكَ قَالَ فَقَالَ فَالْزَمِ الدَّارَ قَالَ فَكُنْتُ فِي الدَّارِ مَعَ الْخَدَمِ ثُمَّ صِرْتُ أَشْتَرِي لَهُمُ الْحَوَائِجَ مِنَ السُّوقِ وَ كُنْتُ أَدْخُلُ عَلَيْهِ مِنْ غَيْرِ إِذْنٍ إِذَا كَانَ فِي دَارِ الرِّجَالِ

Then he^-asws said to me: ‘What is that which made you come?’ I said, ‘A desire to be in your^-asws service’. So he^-asws said: ‘Necessitate the house (be a doorman)’. So I necessitated to be at the door, and I used to be in the house along with the servant. Then I would go to buy the necessaries for them from the market, and I used to go over to him^-asws from without (seeking) a permission when he^-asws was in the chamber for the men.

فَدَخَلْتُ عَلَيْهِ يَوْماً وَ هُوَ فِي دَارِ الرِّجَالِ فَسَمِعْتُ حَرَكَةً فِي الْبَيْتِ فَنَادَانِي مَكَانَكَ لَا تَبْرَحْ فَلَمْ أَجْسُرْ أَنْ أَخْرُجَ وَ لَا أَدْخُلَ فَخَرَجَتْ عَلَيَّ جَارِيَةٌ مَعَهَا شَيْ‏ءٌ مُغَطًّى ثُمَّ نَادَانِيَ ادْخُلْ فَدَخَلْتُ وَ نَادَى الْجَارِيَةَ فَرَجَعَتْ فَقَالَ لَهَا اكْشِفِي عَمَّا مَعَكِ فَكَشَفَتْ عَنْ غُلَامٍ أَبْيَضَ حَسَنِ الْوَجْهِ وَ كَشَفَتْ عَنْ بَطْنِهِ فَإِذَا شَعْرٌ نَابِتٌ مِنْ لَبَّتِهِ إِلَى سُرَّتِهِ أَخْضَرُ لَيْسَ بِأَسْوَدَ فَقَالَ هَذَا صَاحِبُكُمْ

One day, I went to him^-asws and he^-asws was in the chamber for the men, and I heard movement in the house, and he^-asws called out: ‘Be in your place, do not depart!’ So I did not have the audacity to exit nor enter. Then a maid came out to me, and there was something covered with her. Then he^-asws called me: ‘Enter!’. So I entered, and he^-asws called the maid, so she returned, and he^-asws said to her: ‘Uncover from what is with you’. So she uncovered from a white boy^-asws, beautiful of face, and uncovered from his^-asws belly, and there was a growth of green hair from his chest to his^-asws navel, not black, and he^-asws said: ‘This is your Master^-asws’.

ثُمَّ أَمَرَهَا فَحَمَلَتْهُ فَمَا رَأَيْتُهُ بَعْدَ ذَلِكَ حَتَّى مَضَى أَبُو مُحَمَّدٍ ( عليه السلام )

Then he^-asws ordered her, so she carried him^-asws, and I did not see him^-asws after that until Abu Muhammad^-asws passed away.

فَقَالَ ضَوْءُ بْنُ عَلِيٍّ فَقُلْتُ لِلْفَارِسِيِّ كَمْ كُنْتَ تُقَدِّرُ لَهُ مِنَ السِّنِينَ قَالَ سَنَتَيْنِ قَالَ الْعَبْدِيُّ فَقُلْتُ لِضَوْءٍ كَمْ تُقَدِّرُ لَهُ أَنْتَ قَالَ أَرْبَعَ عَشْرَةَ سَنَةً قَالَ أَبُو عَلِيٍّ وَ أَبُو عَبْدِ اللَّهِ وَ نَحْنُ نُقَدِّرُ لَهُ إِحْدَى وَ عِشْرِينَ سَنَةً .

Zou Bin Ali said, ‘I said to the Persian, ‘How much did you serve for him^-asws from the years?’ He said, ‘Two years’. Al-Abdy said, ‘I said to Zou, ‘How much did you serve him^-asws?’ He said, ‘Fourteen years’. Abu Ali and Abu Abdullah said, ‘And we served him^-asws for twenty-one years’.[2]

عَلِيُّ بْنُ مُحَمَّدٍ وَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا الْقُمِّيِّينَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ الْعَامِرِيِّ عَنْ أَبِي سَعِيدٍ غَانِمٍ الْهِنْدِيِّ قَالَ كُنْتُ بِمَدِينَةِ الْهِنْدِ الْمَعْرُوفَةِ بِقِشْمِيرَ الدَّاخِلَةِ وَ أَصْحَابٌ لِي يَقْعُدُونَ عَلَى كَرَاسِيَّ عَنْ يَمِينِ الْمَلِكِ أَرْبَعُونَ رَجُلًا كُلُّهُمْ يَقْرَأُ الْكُتُبَ الْأَرْبَعَةَ التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ وَ صُحُفَ إِبْرَاهِيمَ نَقْضِي بَيْنَ النَّاسِ وَ نُفَقِّهُهُمْ فِي دِينِهِمْ وَ نُفْتِيهِمْ فِي حَلَالِهِمْ وَ حَرَامِهِمْ يَفْزَعُ النَّاسُ إِلَيْنَا الْمَلِكُ فَمَنْ دُونَهُ

Ali Bin Muhammad and from someone else from our companions of Qumm, from Muhammad Bin Muhammad Al Aamiry, from Abu Saeed Ghanim the Indian who said,

‘I was (living) in the city of India well known as Kashmeer, in the interior, and companions of mine used to sit upon chairs on the right of the king. These were forty men, all of them having read the four Books, the Torah, and the Evangel, and the Psalms, and the Parchment of Ibrahim^-as. We would judge between the people and we would give them understanding in their religion, and give them the understanding of their permissible and their prohibitions. The people would come to us, then king and the ones besides him. 

فَتَجَارَيْنَا ذِكْرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقُلْنَا هَذَا النَّبِيُّ الْمَذْكُورُ فِي الْكُتُبِ قَدْ خَفِيَ عَلَيْنَا أَمْرُهُ وَ يَجِبُ عَلَيْنَا الْفَحْصُ عَنْهُ وَ طَلَبُ أَثَرِهِ وَ اتَّفَقَ رَأْيُنَا وَ تَوَافَقْنَا عَلَى أَنْ أَخْرُجَ فَأَرْتَادَ لَهُمْ فَخَرَجْتُ وَ مَعِي مَالٌ جَلِيلٌ فَسِرْتُ اثْنَيْ عَشَرَ شَهْراً حَتَّى قَرُبْتُ مِنْ كَابُلَ فَعَرَضَ لِي قَوْمٌ مِنَ التُّرْكِ فَقَطَعُوا عَلَيَّ وَ أَخَذُوا مَالِي وَ جُرِحْتُ جِرَاحَاتٍ شَدِيدَةً وَ دُفِعْتُ إِلَى مَدِينَةِ كَابُلَ فَأَنْفَذَنِي مَلِكُهَا

So we flowed the mention of Rasool-Allah^-saww and we said, ‘This Prophet^-saww who is mentioned in the Books, he^-saww has been hidden upon us, and it Obligates upon us the enquiring about him^-saww and seeking his^-asws Ahadeeth’, and we harmonised our opinions and we formed a consensus upon that I should go out and find out for them. So I went out, and with me was a princely wealth, and I travelled for twelve months until I was near to Kabul, and a group of Turks presented to me and they came over to me and seized my wealth and I was injured with intense injuries, and handed me over to Kabul city, and its king saved me.

لَمَّا وَقَفَ عَلَى خَبَرِي إِلَى مَدِينَةِ بَلْخَ وَ عَلَيْهَا إِذْ ذَاكَ دَاوُدُ بْنُ الْعَبَّاسِ بْنِ أَبِي الْأَسْوَدِ فَبَلَغَهُ خَبَرِي وَ أَنِّي خَرَجْتُ مُرْتَاداً مِنَ الْهِنْدِ وَ تَعَلَّمْتُ الْفَارِسِيَّةَ وَ نَاظَرْتُ الْفُقَهَاءَ وَ أَصْحَابَ الْكَلَامِ فَأَرْسَلَ إِلَيَّ دَاوُدُ بْنُ الْعَبَّاسِ فَأَحْضَرَنِي مَجْلِسَهُ وَ جَمَعَ عَلَيَّ الْفُقَهَاءَ فَنَاظَرُونِي فَأَعْلَمْتُهُمْ أَنِّي خَرَجْتُ مِنْ بَلَدِي أَطْلُبُ هَذَا النَّبِيَّ الَّذِي وَجَدْتُهُ فِي الْكُتُبِ

When he was acquainted upon my news, (he sent me) to Balkh city, and upon it (as a ruler) was Dawood Bin Al-Abbas Bin Abu Al-Aswad. So my news reached him that I had come out to find out (all the way) from India and I had learnt Persian and had debated the jurists and the people of theology. So Dawood Bin Al-Abbas sent for me, and made me attend his gathering, and the jurists gathered against me and debated me. So I let them know that I had come out from my city seeking this Prophet^-saww whom I found in the Books.

فَقَالَ لِي مَنْ هُوَ وَ مَا اسْمُهُ فَقُلْتُ مُحَمَّدٌ فَقَالُوا هُوَ نَبِيُّنَا الَّذِي تَطْلُبُ فَسَأَلْتُهُمْ عَنْ شَرَائِعِهِ فَأَعْلَمُونِي فَقُلْتُ لَهُمْ أَنَا أَعْلَمُ أَنَّ مُحَمَّداً نَبِيٌّ وَ لَا أَعْلَمُهُ هَذَا الَّذِي تَصِفُونَ أَمْ لَا فَأَعْلِمُونِي مَوْضِعَهُ لِأَقْصِدَهُ فَأُسَائِلَهُ عَنْ عَلَامَاتٍ عِنْدِي وَ دَلَالَاتٍ فَإِنْ كَانَ صَاحِبِيَ الَّذِي طَلَبْتُ آمَنْتُ بِهِ

So he said to me, ‘Who is he^-saww and what is his^-saww name?’ I said, ‘Muhammad^-saww!’. So they said, ‘He^-saww is our Prophet^-saww whom you are seeking’. So I asked them about his^-saww Law, and they let me know. So I said, ‘I know that Muhammad^-saww is a Prophet^-saww, but I do not know this one whom you are describing (whether he is) or not, therefore let me know of his^-saww place so that I can go to it and ask him about the signs which are with me and the evidences. So if he^-saww was my companion who I am seeking, I will believe in him^-saww’.

فَقَالُوا قَدْ مَضَى ( صلى الله عليه وآله ) فَقُلْتُ فَمَنْ وَصِيُّهُ وَ خَلِيفَتُهُ فَقَالُوا أَبُو بَكْرٍ قُلْتُ فَسَمُّوهُ لِي فَإِنَّ هَذِهِ كُنْيَتُهُ قَالُوا عَبْدُ اللَّهِ بْنُ عُثْمَانَ وَ نَسَبُوهُ إِلَى قُرَيْشٍ قُلْتُ فَانْسُبُوا لِي مُحَمَّداً نَبِيَّكُمْ فَنَسَبُوهُ لِي فَقُلْتُ لَيْسَ هَذَا صَاحِبِيَ الَّذِي طَلَبْتُ صَاحِبِيَ الَّذِي أَطْلُبُهُ خَلِيفَتُهُ أَخُوهُ فِي الدِّينِ وَ ابْنُ عَمِّهِ فِي النَّسَبِ وَ زَوْجُ ابْنَتِهِ وَ أَبُو وُلْدِهِ لَيْسَ لِهَذَا النَّبِيِّ ذُرِّيَّةٌ عَلَى الْأَرْضِ غَيْرُ وُلْدِ هَذَا الرَّجُلِ الَّذِي هُوَ خَلِيفَتُهُ

So they said, ‘He^-saww has passed away’. I said, ‘So who is his^-saww successor?’ They said, ‘Abu Bakr’. I said, ‘Name him for me, for this is his teknonym’. They said, ‘Abdullah Bin Usman’, and they lineage him to Qureysh. I said, ‘So lineage Muhammad^-saww your Prophet^-saww for me’. So they lineage him^-saww, and I said, ‘This isn’t my companion whom I seek. My companions who I seek is his^-saww Caliph, his^-saww brother in the Religion and his^-saww cousin in the lineage, and he^-asws would have married his^-saww daughter^-asws, and he^-asws would be the father of his^-saww children, there being no offspring for this Prophet^-saww upon the earth other than the children of this man who is his^-saww Caliph’.

قَالَ فَوَثَبُوا بِي وَ قَالُوا أَيُّهَا الْأَمِيرُ إِنَّ هَذَا قَدْ خَرَجَ مِنَ الشِّرْكِ إِلَى الْكُفْرِ هَذَا حَلَالُ الدَّمِ فَقُلْتُ لَهُمْ يَا قَوْمُ أَنَا رَجُلٌ مَعِي دِينٌ مُتَمَسِّكٌ بِهِ لَا أُفَارِقُهُ حَتَّى أَرَى مَا هُوَ أَقْوَى مِنْهُ إِنِّي وَجَدْتُ صِفَةَ هَذَا الرَّجُلِ فِي الْكُتُبِ الَّتِي أَنْزَلَهَا اللَّهُ عَلَى أَنْبِيَائِهِ وَ إِنَّمَا خَرَجْتُ مِنْ بِلَادِ الْهِنْدِ وَ مِنَ الْعِزِّ الَّذِي كُنْتُ فِيهِ طَلَباً لَهُ فَلَمَّا فَحَصْتُ عَنْ أَمْرِ صَاحِبِكُمُ الَّذِي ذَكَرْتُمْ لَمْ يَكُنِ النَّبِيَّ الْمَوْصُوفَ فِي الْكُتُبِ فَكَفُّوا عَنِّي

He (the narrator said), ‘So they leapt upon me and they said, ‘O you Emir! This one has come out from Polytheism to (go to) disbelief. This one is of permissible blood (to be killed)’. So I said to them, ‘O people! I am a man. With me is a religion which I am attached with. I will not separate from it until I see what is stronger than it. I found the description of this man in the Book which Allah^-azwj Revealed upon His^-azwj Prophet^-saww, and rather I came out from a city of India and am from the most honourable one whom I was among, seeking for him. Therefore, when I have examined about the matter of your companions whom you mentioned, he cannot happen to be the Prophet^-saww described in the Books’. So they refrained from me.

وَ بَعَثَ الْعَامِلُ إِلَى رَجُلٍ يُقَالُ لَهُ الْحُسَيْنُ بْنُ إِشْكِيبَ فَدَعَاهُ فَقَالَ لَهُ نَاظِرْ هَذَا الرَّجُلَ الْهِنْدِيَّ فَقَالَ لَهُ الْحُسَيْنُ أَصْلَحَكَ اللَّهُ عِنْدَكَ الْفُقَهَاءُ وَ الْعُلَمَاءُ وَ هُمْ أَعْلَمُ وَ أَبْصَرُ بِمُنَاظَرَتِهِ فَقَالَ لَهُ نَاظِرْهُ كَمَا أَقُولُ لَكَ وَ اخْلُ بِهِ وَ الْطُفْ لَهُ

And the office bearer sent a message to man called Al-Husayn Bin Ishkeyb and called him over, and he said to him, ‘Keep an eye on this Indian man’. So Al-Husayn said to him, ‘May Allah^-azwj Keep you well! In your presence are jurists, and the scholars, and they are more knowledgeable and are of more insight to debate with him. He said to him, ‘Debate him just as I am saying to you, and isolate with him and be kind to him’.

فَقَالَ لِيَ الْحُسَيْنُ بْنُ إِشْكِيبَ بَعْدَ مَا فَاوَضْتُهُ إِنَّ صَاحِبَكَ الَّذِي تَطْلُبُهُ هُوَ النَّبِيُّ الَّذِي وَصَفَهُ هَؤُلَاءِ وَ لَيْسَ الْأَمْرُ فِي خَلِيفَتِهِ كَمَا قَالُوا هَذَا النَّبِيُّ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ وَ وَصِيُّهُ عَلِيُّ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ وَ هُوَ زَوْجُ فَاطِمَةَ بِنْتِ مُحَمَّدٍ وَ أَبُو الْحَسَنِ وَ الْحُسَيْنِ سِبْطَيْ مُحَمَّدٍ ( صلى الله عليه وآله )

So Al-Husayn Bin Ishkeyb said to me afterwards after my having won against him, ‘Your companions whom you are seeking, he is the Prophet^-saww whom they have described, and the matter of his^-saww Caliph is not as they are saying it to be. This Prophet^-saww, is Muhammad^-saww Bin Abdullah^-asws Bin Abdul Muttalib^-asws, and his^-saww successor^-asws is Ali^-asws Bin Abu Talib^-asws Bin Abdul Muttalib^-asws, and he^-asws is the husband of (Syeda) Fatima^-asws daughter^-asws of Muhammad^-saww, and father of Al-Hassan^-asws and Al-Husayn^-asws, two grandsons^-asws of Muhammad^-saww’.

قَالَ غَانِمٌ أَبُو سَعِيدٍ فَقُلْتُ اللَّهُ أَكْبَرُ هَذَا الَّذِي طَلَبْتُ فَانْصَرَفْتُ إِلَى دَاوُدَ بْنِ الْعَبَّاسِ فَقُلْتُ لَهُ أَيُّهَا الْأَمِيرُ وَجَدْتُ مَا طَلَبْتُ وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالَ فَبَرَّنِي وَ وَصَلَنِي وَ قَالَ لِلْحُسَيْنِ تَفَقَّدْهُ قَالَ فَمَضَيْتُ إِلَيْهِ حَتَّى آنَسْتُ بِهِ وَ فَقَّهَنِي فِيمَا احْتَجْتُ إِلَيْهِ مِنَ الصَّلَاةِ وَ الصِّيَامِ وَ الْفَرَائِضِ

Ghanim Abu Saeed said, ‘So I said, ‘Allah^-azwj is the Greatest! This is the one whom I seek!’. So I went over to Dawood Bin Al-Abbas and I said to him, ‘O you Emir! I have found what I am seeking, and I testify that there is no god except for Allah^-azwj, and that Muhammad^-saww is Rasool^-saww of Allah^-azwj’. So he was good to me and helped me (financially), and said to Al-Husayn, ‘Visit him (regularly)’. So I went to him until I was comfortable with him and he made me understand regarding what I was needy to, from the Salat and the Sawm and the Obligations.

قَالَ فَقُلْتُ لَهُ إِنَّا نَقْرَأُ فِي كُتُبِنَا أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) خَاتَمُ النَّبِيِّينَ لَا نَبِيَّ بَعْدَهُ وَ أَنَّ الْأَمْرَ مِنْ بَعْدِهِ إِلَى وَصِيِّهِ وَ وَارِثِهِ وَ خَلِيفَتِهِ مِنْ بَعْدِهِ ثُمَّ إِلَى الْوَصِيِّ بَعْدَ الْوَصِيِّ لَا يَزَالُ أَمْرُ اللَّهِ جَارِياً فِي أَعْقَابِهِمْ حَتَّى تَنْقَضِيَ الدُّنْيَا فَمَنْ وَصِيُّ وَصِيِّ مُحَمَّدٍ قَالَ الْحَسَنُ ثُمَّ الْحُسَيْنُ ابْنَا مُحَمَّدٍ ( صلى الله عليه وآله ) ثُمَّ سَاقَ الْأَمْرَ فِي الْوَصِيَّةِ حَتَّى انْتَهَى إِلَى صَاحِبِ الزَّمَانِ ( عليه السلام )

He (the narrator) said, ‘I said to him, ‘We read in our Books that Muhammad^-saww is the last of the Prophets^-as, there would be no Prophet^-saww after him^-saww, and that the command from after him^-saww is to his^-saww successor^-asws and his^-saww inheritor, and his^-saww Caliph from after him^-saww. Then it would be to the successor^-asws after the successor^-asws not declining. The Command of Allah^-azwj would be in their^-asws posterity until the world expires. So who is the successor^-asws of the successor^-asws of Muhammad^-saww?’ He said, ‘Al-Hassan^-asws, then Al-Husayn^-asws, two sons^-asws of Muhammad^-saww. Then the command carried on among the succesors^-asws until it ended up to the Master^-asws of the time.

أَعْلَمَنِي مَا حَدَثَ فَلَمْ يَكُنْ لِي هِمَّةٌ إِلَّا طَلَبُ النَّاحِيَةِ فَوَافَى قُمَّ وَ قَعَدَ مَعَ أَصْحَابِنَا فِي سَنَةِ أَرْبَعٍ وَ سِتِّينَ وَ مِائَتَيْنِ وَ خَرَجَ مَعَهُمْ حَتَّى وَافَى بَغْدَادَ وَ مَعَهُ رَفِيقٌ لَهُ مِنْ أَهْلِ السِّنْدِ كَانَ صَحِبَهُ عَلَى الْمَذْهَبِ

Then he taught me what happened, so there did not happen to be an endeavour for me except to seek the area. So I arrived at Qum and sat with our companions in the year Two hundred and sixty-four, and went out with them until I arrived at Baghdad, and with him was a friend of his from the people of Al-Sind, who was his companion upon the doctrine.

ثُمَّ قَالَ فَحَدَّثَنِي غَانِمٌ قَالَ وَ أَنْكَرْتُ مِنْ رَفِيقِي بَعْضَ أَخْلَاقِهِ فَهَجَرْتُهُ وَ خَرَجْتُ حَتَّى سِرْتُ إِلَى الْعَبَّاسِيَّةِ أَتَهَيَّأُ لِلصَّلَاةِ وَ أُصَلِّي وَ إِنِّي لَوَاقِفٌ مُتَفَكِّرٌ فِيمَا قَصَدْتُ لِطَلَبِهِ إِذَا أَنَا بِآتٍ قَدْ أَتَانِي فَقَالَ أَنْتَ فُلَانٌ اسْمُهُ بِالْهِنْدِ فَقُلْتُ نَعَمْ فَقَالَ أَجِبْ مَوْلَاكَ فَمَضَيْتُ مَعَهُ فَلَمْ يَزَلْ يَتَخَلَّلُ بِيَ الطُّرُقَ حَتَّى أَتَى دَاراً وَ بُسْتَاناً فَإِذَا أَنَا بِهِ ( عليه السلام ) جَالِسٌ

Then he said, ‘Ghanim narrated to me saying, ‘And I disliked from my friend, some of his mannerisms, so I departed from him and went out until I came to Al-Abbasiya. I prepared for the Salat and I prayed, and I paused thinking regarding what I had aimed to seek, when I fell asleep. A comer came to me and he said, ‘You are so and so’, this (is your) name in India’. So I said, ‘Yes’. And he said, ‘Respond to your Master^-asws’. So I went with him, and he did not cease to change the streets with me until I came to a house and an orchard, and there I was with him^-asws (12^th Imam^-asws), seated.

فَقَالَ مَرْحَباً يَا فُلَانُ بِكَلَامِ الْهِنْدِ كَيْفَ حَالُكَ وَ كَيْفَ خَلَّفْتَ فُلَاناً وَ فُلَاناً حَتَّى عَدَّ الْأَرْبَعِينَ كُلَّهُمْ فَسَأَلَنِي عَنْهُمْ وَاحِداً وَاحِداً ثُمَّ أَخْبَرَنِي بِمَا تَجَارَيْنَا كُلُّ ذَلِكَ بِكَلَامِ الْهِنْدِ ثُمَّ قَالَ أَرَدْتَ أَنْ تَحُجَّ مَعَ أَهْلِ قُمَّ قُلْتُ نَعَمْ يَا سَيِّدِي فَقَالَ لَا تَحُجَّ مَعَهُمْ وَ انْصَرِفْ سَنَتَكَ هَذِهِ وَ حُجَّ فِي قَابِلٍ

So he^-asws said: ‘Welcome, O so and so!’, in the Indian language, ‘How are you, and how are the ones you left behind, so and so, and so and so’, to the extent that he^-asws counted all forty of them, and he^-asws asked me about them, one by one. Then he^-asws informed me with what we had discussed, all of that being in the Indian language. Then he^-asws said: ‘You intend to perform Hajj along with the people of Qumm?’ I said, ‘Yes, O my Master^-asws!’. So he^-asws said: ‘Do not perform Hajj with them, and leave during this year of yours, and perform Hajj in the coming year’. 

ثُمَّ أَلْقَى إِلَيَّ صُرَّةً كَانَتْ بَيْنَ يَدَيْهِ فَقَالَ لِيَ اجْعَلْهَا نَفَقَتَكَ وَ لَا تَدْخُلْ إِلَى بَغْدَادَ إِلَى فُلَانٍ سَمَّاهُ وَ لَا تُطْلِعْهُ عَلَى شَيْ‏ءٍ وَ انْصَرِفْ إِلَيْنَا إِلَى الْبَلَدِ

Then he^-asws chucked a bag at me which was in front of him^-asws, and he^-asws said to me: ‘Make it to be for your expenses and do not enter into Baghdad to go to So and so (naming him), and do not ask him for anything and leave to come to us^-asws to the city’.

ثُمَّ وَافَانَا بَعْضُ الْفُيُوجِ فَأَعْلَمُونَا أَنَّ أَصْحَابَنَا انْصَرَفُوا مِنَ الْعَقَبَةِ وَ مَضَى نَحْوَ خُرَاسَانَ فَلَمَّا كَانَ فِي قَابِلٍ حَجَّ وَ أَرْسَلَ إِلَيْنَا بِهَدِيَّةٍ مِنْ طُرَفِ خُرَاسَانَ فَأَقَامَ بِهَا مُدَّةً ثُمَّ مَاتَ رَحِمَهُ اللَّهُ .

Then some of the people arrived to us and they let us know that our companions had left from Al-Aqaba and went to around Khurasan. So when it was during the next Hajj, he sent us a gift from the side of Khurasan. So he stayed in it for a time, then died. May Allah^-azwj have Mercy on him’.[3]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ قَالَ إِنَّ الْحَسَنَ بْنَ النَّضْرِ وَ أَبَا صِدَامٍ وَ جَمَاعَةً تَكَلَّمُوا بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ ( عليه السلام ) فِيمَا فِي أَيْدِي الْوُكَلَاءِ وَ أَرَادُوا الْفَحْصَ فَجَاءَ الْحَسَنُ بْنُ النَّضْرِ إِلَى أَبِي الصِّدَامِ فَقَالَ إِنِّي أُرِيدُ الْحَجَّ فَقَالَ لَهُ أَبُو صِدَامٍ أَخِّرْهُ هَذِهِ السَّنَةَ فَقَالَ لَهُ الْحَسَنُ بْنُ النَّضْرِ إِنِّي أَفْزَعُ فِي الْمَنَامِ وَ لَا بُدَّ مِنَ الْخُرُوجِ وَ أَوْصَى إِلَى أَحْمَدَ بْنِ يَعْلَى بْنِ حَمَّادٍ وَ أَوْصَى لِلنَّاحِيَةِ بِمَالٍ وَ أَمَرَهُ أَنْ لَا يُخْرِجَ شَيْئاً إِلَّا مِنْ يَدِهِ إِلَى يَدِهِ بَعْدَ ظُهُورِهِ

Ali Bin Muhammad, from Saeed Bin Abdullah who said,

‘Al-Hassan Bin Al-Nazar and Abu Sidam and a group were talking after the passing away of Abu Muhammad^-asws (11^th Imam^-asws) regarding what was in the hands of the agents and intended the inquiry (distribution of his^-asws inheritance). So Al-Husayn Bin Al-Nazar came over to Abu Al-Sidam and he said, ‘I intend performing the Hajj’. Abu Al-Sidam said, ‘Delay it this year’. So Al-Hassan Bin Al-Nazar said to him, ‘I panicked during the sleep and it is inevitable that I go out’, and he bequeathed to Ahmad Bin Ya’la Bin Hammad, and bequeathed to the supervisor with some wealth and instructed him that he should not take out anything except from his hand to go to his^-asws hand after his^-asws appearance’.

قَالَ فَقَالَ الْحَسَنُ لَمَّا وَافَيْتُ بَغْدَادَ اكْتَرَيْتُ دَاراً فَنَزَلْتُهَا فَجَاءَنِي بَعْضُ الْوُكَلَاءِ بِثِيَابٍ وَ دَنَانِيرَ وَ خَلَّفَهَا عِنْدِي فَقُلْتُ لَهُ مَا هَذَا قَالَ هُوَ مَا تَرَى ثُمَّ جَاءَنِي آخَرُ بِمِثْلِهَا وَ آخَرُ حَتَّى كَبَسُوا الدَّارَ ثُمَّ جَاءَنِي أَحْمَدُ بْنُ إِسْحَاقَ بِجَمِيعِ مَا كَانَ مَعَهُ فَتَعَجَّبْتُ وَ بَقِيتُ مُتَفَكِّراً فَوَرَدَتْ عَلَيَّ رُقْعَةُ الرَّجُلِ ( عليه السلام ) إِذَا مَضَى مِنَ النَّهَارِ كَذَا وَ كَذَا فَاحْمِلْ مَا مَعَكَ

He (the narrator) said, ‘So Al-Hassan said, ‘When I arrived at Baghdad, I rented a house and I lodge in it. Then one of the agents came over to me with some clothes and Dinars and left it behind with me. So I said to him, ‘What is this?’ He said, ‘It is what you see’. Then another one came over to me with the likes of it, and another, to the extended that the house was filled up. Then Ahmad Bin Is’haq came over to me with the entire of what was with him. So I was astonished and remained pondering, and a note of the man^-asws (12^th Imam^-asws) arrived to me: ‘When you go from such and such a day, so carry what is with you’.

فَرَحَلْتُ وَ حَمَلْتُ مَا مَعِي وَ فِي الطَّرِيقِ صُعْلُوكٌ يَقْطَعُ الطَّرِيقَ فِي سِتِّينَ رَجُلًا فَاجْتَزْتُ عَلَيْهِ وَ سَلَّمَنِي اللَّهُ مِنْهُ فَوَافَيْتُ الْعَسْكَرَ وَ نَزَلْتُ فَوَرَدَتْ عَلَيَّ رُقْعَةٌ أَنِ احْمِلْ مَا مَعَكَ فَعَبَّيْتُهُ فِي صِنَانِ الْحَمَّالِينَ فَلَمَّا بَلَغْتُ الدِّهْلِيزَ إِذَا فِيهِ أَسْوَدُ قَائِمٌ فَقَالَ أَنْتَ الْحَسَنُ بْنُ النَّضْرِ قُلْتُ نَعَمْ قَالَ ادْخُلْ

So I departed, and I carried whatever was with me and in the road there was a vile person cutting off the road with sixty men. But I was brave upon him and Allah^-azwj Secured me from him. Then I arrived at Al-Askar and lodged, and a (another) note arrived to me: ‘Carry whatever is with you’. So I loaded it in the carriages of the porters. So when I reached the corridor, there was a black (man) standing in it, and he said, ‘Are you Al-Hassan Bin Al-Nazar?’ I said, ‘Yes’. He said, ‘Enter!’.

فَدَخَلْتُ الدَّارَ وَ دَخَلْتُ بَيْتاً وَ فَرَّغْتُ صِنَانَ الْحَمَّالِينَ وَ إِذَا فِي زَاوِيَةِ الْبَيْتِ خُبْزٌ كَثِيرٌ فَأَعْطَى كُلَّ وَاحِدٍ مِنَ الْحَمَّالِينَ رَغِيفَيْنِ وَ أُخْرِجُوا وَ إِذَا بَيْتٌ عَلَيْهِ سِتْرٌ فَنُودِيتُ مِنْهُ يَا حَسَنَ بْنَ النَّضْرِ احْمَدِ اللَّهَ عَلَى مَا مَنَّ بِهِ عَلَيْكَ وَ لَا تَشُكَّنَّ فَوَدَّ الشَّيْطَانُ أَنَّكَ شَكَكْتَ وَ أَخْرَجَ إِلَيَّ ثَوْبَيْنِ وَ قِيلَ خُذْهَا فَسَتَحْتَاجُ إِلَيْهِمَا فَأَخَذْتُهُمَا وَ خَرَجْتُ

So I entered the house and I entered the room and freed the carriage of the porters. And in the corner of the house there was a lot of bread, and he gave every one of the porters two loaves of bread and exited them. And there was a room having a curtain upon it, so there was a call from it: ‘O Hassan Bin Al-Nazar! Praise Allah^-azwj upon what He^-azwj has Favoured with upon you, and do not doubt, for the Satan^-la loves it that you should be doubting; and he^-asws brought out to me two clothes and said: ‘Take these, for you would be needy to these two’. So I took them and went out’.

قَالَ سَعْدٌ فَانْصَرَفَ الْحَسَنُ بْنُ النَّضْرِ وَ مَاتَ فِي شَهْرِ رَمَضَانَ وَ كُفِّنَ فِي الثَّوْبَيْنِ .

Sa’d said, ‘Al-Hassan Bin Al-Nazar left, and died in the Month of Ramazan, and he was enshrouded in the two clothes’.[4]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَمَّوَيْهِ السُّوَيْدَاوِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ شَكَكْتُ عِنْدَ مُضِيِّ أَبِي مُحَمَّدٍ ( عليه السلام ) وَ اجْتَمَعَ عِنْدَ أَبِي مَالٌ جَلِيلٌ فَحَمَلَهُ وَ رَكِبَ السَّفِينَةَ وَ خَرَجْتُ مَعَهُ مُشَيِّعاً فَوُعِكَ وَعْكاً شَدِيداً فَقَالَ يَا بُنَيَّ رُدَّنِي فَهُوَ الْمَوْتُ وَ قَالَ لِيَ اتَّقِ اللَّهَ فِي هَذَا الْمَالِ وَ أَوْصَى إِلَيَّ فَمَاتَ

Ali Bin Muhammad, from Muhammad Bin Hamawiyya Al Sawdiyya, from Muhammad Bin Ibrahim Bin Mahziyar who said,

‘I doubted during the passing away of Abu Muhammad^-asws (11^th Imam^-asws) and a lot of wealth had been gathered with my father. So he carried it and sailed the ship and I went out with him walking, but he was afflicted with intense fever, and he said, ‘O my son! Return me, for it is the death’, and said to me, ‘Fear Allah^-azwj with regards to this wealth and he bequeathed to me. Then he died.

فَقُلْتُ فِي نَفْسِي لَمْ يَكُنْ أَبِي لِيُوصِيَ بِشَيْ‏ءٍ غَيْرِ صَحِيحٍ أَحْمِلُ هَذَا الْمَالَ إِلَى الْعِرَاقِ وَ أَكْتَرِي دَاراً عَلَى الشَّطِّ وَ لَا أُخْبِرُ أَحَداً بِشَيْ‏ءٍ وَ إِنْ وَضَحَ لِي شَيْ‏ءٌ كَوُضُوحِهِ فِي أَيَّامِ أَبِي مُحَمَّدٍ ( عليه السلام ) أَنْفَذْتُهُ وَ إِلَّا قَصَفْتُ بِهِ

So I said within myself, ‘It cannot happen that my father would bequeath with something without correctness. I shall carry this wealth to Al-Iraq and rent a house upon the river bank and not inform anyone with anything, and if something is clear to me like it was clear during the days of Abu Muhammad^-asws (11^th Imam^-asws), I shall enforce it, or else I shall dump it’.

فَقَدِمْتُ الْعِرَاقَ وَ اكْتَرَيْتُ دَاراً عَلَى الشَّطِّ وَ بَقِيتُ أَيَّاماً فَإِذَا أَنَا بِرُقْعَةٍ مَعَ رَسُولٍ فِيهَا يَا مُحَمَّدُ مَعَكَ كَذَا وَ كَذَا فِي جَوْفِ كَذَا وَ كَذَا حَتَّى قَصَّ عَلَيَّ جَمِيعَ مَا مَعِي مِمَّا لَمْ أُحِطْ بِهِ عِلْماً فَسَلَّمْتُهُ إِلَى الرَّسُولِ وَ بَقِيتُ أَيَّاماً لَا يُرْفَعُ لِي رَأْسٌ وَ اغْتَمَمْتُ فَخَرَجَ إِلَيَّ قَدْ أَقَمْنَاكَ مَكَانَ أَبِيكَ فَاحْمَدِ اللَّهَ .

So I proceeded to Al-Iraq and rented a house upon the riverbank and remained there for some days, and there I received a note (from the 12^th Imam^-asws) with a messenger wherein was: ‘O Muhammad! With you is such and such in the middle of such and such’, to the extent that he^-asws related upon me the entirety of whatever was with me, from what even my knowledge did not encompass with. So I submitted (everything) to the messenger and remained there for some days. Not a single head was raised for me, and I was gloomy, so there came out to me (another note): ‘We^-asws have appointed you in the place of your father, therefore Praise Allah^-azwj’’.[5]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ النَّسَائِيِّ قَالَ أَوْصَلْتُ أَشْيَاءَ لِلْمَرْزُبَانِيِّ الْحَارِثِيِّ فِيهَا سِوَارُ ذَهَبٍ فَقُبِلَتْ وَ رُدَّ عَلَيَّ السِّوَارُ فَأُمِرْتُ بِكَسْرِهِ فَكَسَرْتُهُ فَإِذَا فِي وَسَطِهِ مَثَاقِيلُ حَدِيدٍ وَ نُحَاسٍ أَوْ صُفْرٍ فَأَخْرَجْتُهُ وَ أَنْفَذْتُ الذَّهَبَ فَقُبِلَ .

Muhammad Bin Abu Abdullah, from Abu Abdullah Al Nasai’e who said,

‘I delivered certain things to Al-Mirzubany Al-Harisy, among these was a gold bracelet, and these were accepted and the gold bracelet was returned upon me. So I instructed to break it, and there was in the inside of it, fragments of iron, and brass or zinc. So I extracted these and re-sent it, and it was accepted’.[6]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْفَضْلِ الْخَزَّازِ الْمَدَائِنِيِّ مَوْلَى خَدِيجَةَ بِنْتِ مُحَمَّدٍ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ قَوْماً مِنْ أَهْلِ الْمَدِينَةِ مِنَ الطَّالِبِيِّينَ كَانُوا يَقُولُونَ بِالْحَقِّ وَ كَانَتِ الْوَظَائِفُ تَرِدُ عَلَيْهِمْ فِي وَقْتٍ مَعْلُومٍ فَلَمَّا مَضَى أَبُو مُحَمَّدٍ ( عليه السلام ) رَجَعَ قَوْمٌ مِنْهُمْ عَنِ الْقَوْلِ بِالْوَلَدِ فَوَرَدَتِ الْوَظَائِفُ عَلَى مَنْ ثَبَتَ مِنْهُمْ عَلَى الْقَوْلِ بِالْوَلَدِ وَ قُطِعَ عَنِ الْبَاقِينَ فَلَا يُذْكَرُونَ فِي الذَّاكِرِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

Ali Bin Muhammad, from Al Fazl Al Khazzaz Al Madainy,

‘A slave of Khadeeja, daughter of Muhammad Abu Ja’far^-asws said, ‘There was a group from the people of Al-Medina from the Talibiyyin. They were saying (believing) in the truth, and it was so that the stipends used to arrive to them during a known time. So when Abu Muhammad^-asws (11^th Imam^-asws) passed away, a group from them retracted from the words (beliefs) with the arrival (of Al-Qaim^-asws). So the stipends continued arriving upon the ones who were steadfast from them upon the word (belief), and it was cut off from the remainder, so they are no longer among the remembered ones, and the Praise is for the Lord^-azwj of the worlds’.[7]

عَلِيُّ بْنُ مُحَمَّدٍ قَالَ أَوْصَلَ رَجُلٌ مِنْ أَهْلِ السَّوَادِ مَالًا فَرُدَّ عَلَيْهِ وَ قِيلَ لَهُ أَخْرِجْ حَقَّ وُلْدِ عَمِّكَ مِنْهُ وَ هُوَ أَرْبَعُمِائَةِ دِرْهَمٍ وَ كَانَ الرَّجُلُ فِي يَدِهِ ضَيْعَةٌ لِوُلْدِ عَمِّهِ فِيهَا شِرْكَةٌ قَدْ حَبَسَهَا عَلَيْهِمْ فَنَظَرَ فَإِذَا الَّذِي لِوُلْدِ عَمِّهِ مِنْ ذَلِكَ الْمَالِ أَرْبَعُمِائَةِ دِرْهَمٍ فَأَخْرَجَهَا وَ أَنْفَذَ الْبَاقِيَ فَقُبِلَ .

Ali Bin Muhammad said,

‘A man from the people of the desert (Bedouins) delivered some wealth, but it was returned to him, and it was said to him: ‘Take out the right of the children of your uncle from it, and it is four hundred Dirhams’; and it was so that the man had an estate in his hand belonging to the children of his uncle, wherein he was a partner, and he had withheld it from them. So he looked, and that which was for the children of his uncle from that wealth was four hundred Dirhams. So he extracted it and sent over the remainder, and it was accepted’.[8]

الْقَاسِمُ بْنُ الْعَلَاءِ قَالَ وُلِدَ لِي عِدَّةُ بَنِينَ فَكُنْتُ أَكْتُبُ وَ أَسْأَلُ الدُّعَاءَ فَلَا يُكْتَبُ إِلَيَّ لَهُمْ بِشَيْ‏ءٍ فَمَاتُوا كُلُّهُمْ فَلَمَّا وُلِدَ لِيَ الْحَسَنُ ابْنِي كَتَبْتُ أَسْأَلُ الدُّعَاءَ فَأُجِبْتُ يَبْقَى وَ الْحَمْدُ لِلَّهِ .

Al Qasim Bin Al A’ala said,

‘A number of sons were born unto me, and I used to write and ask for the supplication, be he^-asws did not write with anything to me for them. So all of them died. Then when Al-Hassan, my son was born unto me, I wrote asking for the supplication, so he^-asws (12^th Imam^-asws) answered. He remained (alive), and the Praise is for Allah^-azwj’.[9]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ صَالِحٍ قَالَ كُنْتُ خَرَجْتُ سَنَةً مِنَ السِّنِينَ بِبَغْدَادَ فَاسْتَأْذَنْتُ فِي الْخُرُوجِ فَلَمْ يُؤْذَنْ لِي فَأَقَمْتُ اثْنَيْنِ وَ عِشْرِينَ يَوْماً وَ قَدْ خَرَجَتِ الْقَافِلَةُ إِلَى النَّهْرَوَانِ فَأُذِنَ فِي الْخُرُوجِ لِي يَوْمَ الْأَرْبِعَاءِ وَ قِيلَ لِيَ اخْرُجْ فِيهِ فَخَرَجْتُ وَ أَنَا آيِسٌ مِنَ الْقَافِلَةِ أَنْ أَلْحَقَهَا فَوَافَيْتُ النَّهْرَوَانَ وَ الْقَافِلَةُ مُقِيمَةٌ فَمَا كَانَ إِلَّا أَنْ أَعْلَفْتُ جِمَالِي شَيْئاً حَتَّى رَحَلَتِ الْقَافِلَةُ فَرَحَلْتُ وَ قَدْ دَعَا لِي بِالسَّلَامَةِ فَلَمْ أَلْقَ سُوءاً وَ الْحَمْدُ لِلَّهِ .

Ali Bin Muhammad, from Abu Abdullah Bin Salih who said,

‘I had gone out for a year from the years at Baghdad. So I sought permission (of the 12^th Imam^-asws) regarding the exiting, but he^-asws did not permit for me. So I stayed for twenty-two days and the caravan had gone out to Al-Nahrwan. Then he^-asws permitted for me regarding the going out on the day of Wednesday, and said to me: ‘Go out during it’. So I went out and I had despaired from the caravan that I would meet up with it. I arrived at Al-Nharwan and the caravan was still there. Then it was not so except that I could feed something to my camels until the caravan departed. So I departed, and he^-asws had supplicated for me with the safety, and I did not come across any evil. And the Praise is for Allah^-azwj’.[10]

عَلِيٌّ عَنِ النَّضْرِ بْنِ صَبَّاحٍ الْبَجَلِيِّ عَنْ مُحَمَّدِ بْنِ يُوسُفَ الشَّاشِيِّ قَالَ خَرَجَ بِي نَاصُورٌ عَلَى مَقْعَدَتِي فَأَرَيْتُهُ الْأَطِبَّاءَ وَ أَنْفَقْتُ عَلَيْهِ مَالًا فَقَالُوا لَا نَعْرِفُ لَهُ دَوَاءً فَكَتَبْتُ رُقْعَةً أَسْأَلُ الدُّعَاءَ فَوَقَّعَ ( عليه السلام ) إِلَيَّ أَلْبَسَكَ اللَّهُ الْعَافِيَةَ وَ جَعَلَكَ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ

Ali, from Al Nazar Bin Sabbah Al Bajaly, from Muhammad Bin Yusuf Al Shahsy who said,

‘A boil came out with me upon my backside, and I showed it to the physicians, and spent wealth upon it, so they said, ‘We do not know of any cure for it. So I wrote a note (to the 12^th Imam^-asws) asking for the cure, and he^-asws signed (a letter) to me: ‘May Allah^-azwj Clothe you in good health and Make you to be with us^-asws in the world and the Hereafter’.

قَالَ فَمَا أَتَتْ عَلَيَّ جُمْعَةٌ حَتَّى عُوفِيتُ وَ صَارَ مِثْلَ رَاحَتِي فَدَعَوْتُ طَبِيباً مِنْ أَصْحَابِنَا وَ أَرَيْتُهُ إِيَّاهُ فَقَالَ مَا عَرَفْنَا لِهَذَا دَوَاءً.

He (the narrator) said, ‘So there did not come a Friday upon me until I recovered and it came to be like my palm (no swelling left therein). So I called a physician from our companions and showed it to him, and he said, ‘We did not recognise a cure for this’.[11]

عَلِيٌّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْيَمَانِيِّ قَالَ كُنْتُ بِبَغْدَادَ فَتَهَيَّأَتْ قَافِلَةٌ لِلْيَمَانِيِّينَ فَأَرَدْتُ الْخُرُوجَ مَعَهَا فَكَتَبْتُ أَلْتَمِسُ الْإِذْنَ فِي ذَلِكَ فَخَرَجَ لَا تَخْرُجْ مَعَهُمْ فَلَيْسَ لَكَ فِي الْخُرُوجِ مَعَهُمْ خِيَرَةٌ وَ أَقِمْ بِالْكُوفَةِ

Ali, from Ali Bin Al Husayn Al Yamani who said,

‘I was at Baghdad and a caravan got prepared for the Yemenis, and I intended the going out with it. So I wrote (to the 12^th Imam^-asws) seeking the permission regarding that, and there came out (a note): ‘Do not go out with them, for there isn’t any goodness for you in going out along with them, and stay in Al-Kufa’.

قَالَ وَ أَقَمْتُ وَ خَرَجَتِ الْقَافِلَةُ فَخَرَجَتْ عَلَيْهِمْ حَنْظَلَةُ فَاجْتَاحَتْهُمْ وَ كَتَبْتُ أَسْتَأْذِنُ فِي رُكُوبِ الْمَاءِ فَلَمْ يَأْذَنْ لِي فَسَأَلْتُ عَنِ الْمَرَاكِبِ الَّتِي خَرَجَتْ فِي تِلْكَ السَّنَةِ فِي الْبَحْرِ فَمَا سَلِمَ مِنْهَا مَرْكَبٌ خَرَجَ عَلَيْهَا قَوْمٌ مِنَ الْهِنْدِ يُقَالُ لَهُمُ الْبَوَارِجُ فَقَطَعُوا عَلَيْهَا

He (the narrator) said, ‘And I stayed and the caravan went, and (the tribe of) Hanzala invaded them. And I wrote seeking permission regarding sailing the waters, but he^-asws did not permit for me. So I asked about the sailor who went out in the sea during that year, and not one sailor from them was safe. A group from India called Al-Bawarij came out upon them (as pirates) and they cut off upon them (plundered)’.

قَالَ وَ زُرْتُ الْعَسْكَرَ فَأَتَيْتُ الدَّرْبَ مَعَ الْمَغِيبِ وَ لَمْ أُكَلِّمْ أَحَداً وَ لَمْ أَتَعَرَّفْ إِلَى أَحَدٍ وَ أَنَا أُصَلِّي فِي الْمَسْجِدِ بَعْدَ فَرَاغِي مِنَ الزِّيَارَةِ إِذَا بِخَادِمٍ قَدْ جَاءَنِي فَقَالَ لِي قُمْ فَقُلْتُ لَهُ إِذَنْ إِلَى أَيْنَ فَقَالَ لِي إِلَى الْمَنْزِلِ قُلْتُ وَ مَنْ أَنَا لَعَلَّكَ أَرْسَلْتَ إِلَى غَيْرِي فَقَالَ لَا مَا أَرْسَلْتُ إِلَّا إِلَيْكَ أَنْتَ عَلِيُّ بْنُ الْحُسَيْنِ رَسُولُ جَعْفَرِ بْنِ إِبْرَاهِيمَ

He (the narrator) said, ‘And I visited Al-Askar and went over to the (Holy) Shrine in a concealed manner, and I did not speak to anyone and did not introduce (myself) to anyone, and I prayed Salat in the Masjid after my being freed from my Ziyarat, and There was a servant who came over to me, and he said to me, ‘Arise!’. So I said to him, ‘Then to where?’ He said to me, ‘To the house’. I said, ‘And who am I? Perhaps you have been sent to someone else’. He said, ‘No. I have not been sent except to you. You are Ali Bin Al-Husayn, a messenger of Ja’far Bin Ibrahim.

فَمَرَّ بِي حَتَّى أَنْزَلَنِي فِي بَيْتِ الْحُسَيْنِ بْنِ أَحْمَدَ ثُمَّ سَارَّهُ فَلَمْ أَدْرِ مَا قَالَ لَهُ حَتَّى آتَانِي جَمِيعَ مَا أَحْتَاجُ إِلَيْهِ وَ جَلَسْتُ عِنْدَهُ ثَلَاثَةَ أَيَّامٍ وَ اسْتَأْذَنْتُهُ فِي الزِّيَارَةِ مِنْ دَاخِلٍ فَأَذِنَ لِي فَزُرْتُ لَيْلًا .

So he went with me until he lodged me in the house of Al-Husayn Bin Ahmad. Then he held a private conversation with him, and I do not know what he said, until he gave me the entirety of whatever I was needy to, and I was seated with him for three days. And I sought his permission regarding the visitation from inside, and he permitted to me, so I visited at night’.[12]

الْحَسَنُ بْنُ الْفَضْلِ بْنِ زَيْدٍ الْيَمَانِيُّ قَالَ كَتَبَ أَبِي بِخَطِّهِ كِتَاباً فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبْتُ بِخَطِّي فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبَ بِخَطِّهِ رَجُلٌ مِنْ فُقَهَاءِ أَصْحَابِنَا فَلَمْ يَرِدْ جَوَابُهُ فَنَظَرْنَا فَكَانَتِ الْعِلَّةُ أَنَّ الرَّجُلَ تَحَوَّلَ قَرْمَطِيّاً

Al Hassan Bin Al Fazl Bin Zayd Al Yamani who said,

‘My father wrote a letter (to the 12^th Imam^-asws) in his handwriting, and its answer came. Then I wrote by my own handwriting, and its answer came. Then a man from the jurists from our companions wrote in his handwriting, but its answer did not come. So we looked into it, and the reason was that the man has changed to (the beliefs of) Qarmatiyya’.

قَالَ الْحَسَنُ بْنُ الْفَضْلِ فَزُرْتُ الْعِرَاقَ وَ وَرَدْتُ طُوسَ وَ عَزَمْتُ أَنْ لَا أَخْرُجَ إِلَّا عَنْ بَيِّنَةٍ مِنْ أَمْرِي وَ نَجَاحٍ مِنْ حَوَائِجِي وَ لَوِ احْتَجْتُ أَنْ أُقِيمَ بِهَا حَتَّى أُتَصَدَّقَ قَالَ وَ فِي خِلَالِ ذَلِكَ يَضِيقُ صَدْرِي بِالْمَقَامِ وَ أَخَافُ أَنْ يَفُوتَنِيَ الْحَجُّ قَالَ فَجِئْتُ يَوْماً إِلَى مُحَمَّدِ بْنِ أَحْمَدَ أَتَقَاضَاهُ فَقَالَ لِي صِرْ إِلَى مَسْجِدِ كَذَا وَ كَذَا وَ إِنَّهُ يَلْقَاكَ رَجُلٌ

Al-Hassan Bin Al-Fazl said, ‘I visited Al-Iraq and arrived at Toos, and I was determined that I will not go out except from a proof of my matter (beliefs) and a salvation from my needs, and even if I had complaints, I shall stay in it until ratified. And during that my chest got constricted due to the staying and I feared that I might lose performance of the Hajj. So, one day I went over to Muhammad Bin Ahmad requesting him, and he said to me, ‘Go to Masjid so and so, and a man would meet you there’. 

قَالَ فَصِرْتُ إِلَيْهِ فَدَخَلَ عَلَيَّ رَجُلٌ فَلَمَّا نَظَرَ إِلَيَّ ضَحِكَ وَ قَالَ لَا تَغْتَمَّ فَإِنَّكَ سَتَحُجُّ فِي هَذِهِ السَّنَةِ وَ تَنْصَرِفُ إِلَى أَهْلِكَ وَ وُلْدِكَ سَالِماً قَالَ فَاطْمَأْنَنْتُ وَ سَكَنَ قَلْبِي وَ أَقُولُ ذَا مِصْدَاقُ ذَلِكَ وَ الْحَمْدُ لِلَّهِ

He (the narrator) said, ‘So I went to it and a man came over to me. So when he looked at me, he laughed and said, ‘Do not be gloomy, for you would be performing Hajj during this year, and you would be joining to your wife and children safely’. So that gave tranquillity and calmness to my heart and I was saying, that is a confirmation of that, and the Praise is for Allah^-azwj’.

قَالَ ثُمَّ وَرَدْتُ الْعَسْكَرَ فَخَرَجَتْ إِلَيَّ صُرَّةٌ فِيهَا دَنَانِيرُ وَ ثَوْبٌ فَاغْتَمَمْتُ وَ قُلْتُ فِي نَفْسِي جَزَائِي عِنْدَ الْقَوْمِ هَذَا وَ اسْتَعْمَلْتُ الْجَهْلَ فَرَدَدْتُهَا وَ كَتَبْتُ رُقْعَةً وَ لَمْ يُشِرِ الَّذِي قَبَضَهَا مِنِّي عَلَيَّ بِشَيْ‏ءٍ وَ لَمْ يَتَكَلَّمْ فِيهَا بِحَرْفٍ ثُمَّ نَدِمْتُ بَعْدَ ذَلِكَ نَدَامَةً شَدِيدَةً وَ قُلْتُ فِي نَفْسِي كَفَرْتُ بِرَدِّي عَلَى مَوْلَايَ وَ كَتَبْتُ رُقْعَةً أَعْتَذِرُ مِنْ فِعْلِي وَ أَبُوءُ بِالْإِثْمِ وَ أَسْتَغْفِرُ مِنْ ذَلِكَ وَ أَنْفَذْتُهَا وَ قُمْتُ أَتَمَسَّحُ

He (the narrator) said, ‘Then I arrived at Al-Askar, and a bag came to me (from the 12^th Imam^-asws) wherein were Dinars and a cloth. So I was gloomy and said within myself, ‘My recompense with the people is this?’, and I utilised the ignorance, so I returned it and wrote a note, and he, the one who took it from me, did not indicate anything upon me and did not speak with regards to it by a word. Then I regretted after that with an intense regret and I said within myself, ‘I disbelieve by returning upon my Master^-asws’, and I wrote a note seeking a pardon of my deed and I acknowledged my guild and sought Forgiveness from that, and I sent it and remained rubbing my hands.

فَأَنَا فِي ذَلِكَ أُفَكِّرُ فِي نَفْسِي وَ أَقُولُ إِنْ رُدَّتْ عَلَيَّ الدَّنَانِيرُ لَمْ أَحْلُلْ صِرَارَهَا وَ لَمْ أُحْدِثْ فِيهَا حَتَّى أَحْمِلَهَا إِلَى أَبِي فَإِنَّهُ أَعْلَمُ مِنِّي لِيَعْمَلَ فِيهَا بِمَا شَاءَ فَخَرَجَ إِلَى الرَّسُولِ الَّذِي حَمَلَ إِلَيَّ الصُّرَّةَ أَسَأْتَ إِذْ لَمْ تُعْلِمِ الرَّجُلَ إِنَّا رُبَّمَا فَعَلْنَا ذَلِكَ بِمَوَالِينَا وَ رُبَّمَا سَأَلُونَا ذَلِكَ يَتَبَرَّكُونَ بِهِ

So while I was during that, I thought within myself that if he^-asws were to return the Dinars to me, I will not open its pouch and will not discuss with regards to it until I carry it over to my father, for he is more knowing than I am to do regarding it with whatever he so desires to. So there came to me the messenger who had brought the pouch to me (in the first place): ‘I^-asws am offended when the man does not know that sometimes we^-asws tend to do that with the ones in our^-asws Wilayah and sometimes they ask us that in order to be Blessed by it’.

وَ خَرَجَ إِلَيَّ أَخْطَأْتَ فِي رَدِّكَ بِرَّنَا فَإِذَا اسْتَغْفَرْتَ اللَّهَ فَاللَّهُ يَغْفِرُ لَكَ فَأَمَّا إِذَا كَانَتْ عَزِيمَتُكَ وَ عَقْدُ نِيَّتِكَ أَلَّا تُحْدِثَ فِيهَا حَدَثاً وَ لَا تُنْفِقَهَا فِي طَرِيقِكَ فَقَدْ صَرَفْنَاهَا عَنْكَ فَأَمَّا الثَّوْبُ فَلَا بُدَّ مِنْهُ لِتُحْرِمَ فِيهِ

And there also came out to me (a letter from the 12^th Imam^-asws): ‘You erred in rejecting our^-asws righteousness. So when you sought Forgiveness of Allah^-azwj, Allah^-azwj Forgave you, and as for when you were determined and tightened your intention that you will not discuss with regards to it with a discussion nor will you be spending it in your way, so we^-asws have exchanged it away from you. And as for the cloth, so there is no escape from you to be deprived from it’.

قَالَ وَ كَتَبْتُ فِي مَعْنَيَيْنِ وَ أَرَدْتُ أَنْ أَكْتُبَ فِي الثَّالِثِ وَ امْتَنَعْتُ مِنْهُ مَخَافَةَ أَنْ يَكْرَهَ ذَلِكَ فَوَرَدَ جَوَابُ الْمَعْنَيَيْنِ وَ الثَّالِثِ الَّذِي طَوَيْتُ مُفَسَّراً وَ الْحَمْدُ لِلَّهِ

He (the narrator) said, ‘And I wrote regarding two meanings (to be explained) and I wanted to write regarding the third and I was prevented from it out of fear that he^-asws would dislike that. So an answer arrived for the two meanings, and the third which was folded, (was also) explained, and the Praise is for Allah^-azwj’.

قَالَ وَ كُنْتُ وَافَقْتُ جَعْفَرَ بْنَ إِبْرَاهِيمَ النَّيْسَابُورِيَّ بِنَيْسَابُورَ عَلَى أَنْ أَرْكَبَ مَعَهُ وَ أُزَامِلَهُ فَلَمَّا وَافَيْتُ بَغْدَادَ بَدَا لِي فَاسْتَقَلْتُهُ وَ ذَهَبْتُ أَطْلُبُ عَدِيلًا فَلَقِيَنِي ابْنُ الْوَجْنَاءِ بَعْدَ أَنْ كُنْتُ صِرْتُ إِلَيْهِ وَ سَأَلْتُهُ أَنْ يَكْتَرِيَ لِي فَوَجَدْتُهُ كَارِهاً فَقَالَ لِي أَنَا فِي طَلَبِكَ وَ قَدْ قِيلَ لِي إِنَّهُ يَصْحَبُكَ فَأَحْسِنْ مُعَاشَرَتَهُ وَ اطْلُبْ لَهُ عَدِيلًا وَ اكْتَرِ لَهُ .

He (the narrator) said, ‘And I agreed with Ja’far Bin Ibrahim Al-Neyshapouri at Meyshapour upon a stipulation that I shall ride with him and accompany him. So when I arrived at Baghdad there was a change of mind for me, and I resigned it and went seeking a replacement. So Ibn Al-Wajna met me afterwards and I had gone to him to ask him that if he could hire for me, but I found him disliking it, and he said to me, ‘I have been seeking you and he^-asws said to me: ‘He would be your companion, therefore go out with him and seek a replacement for him and hire for him’.[13]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَبْدِ الْحَمِيدِ قَالَ شَكَكْتُ فِي أَمْرِ حَاجِزٍ فَجَمَعْتُ شَيْئاً ثُمَّ صِرْتُ إِلَى الْعَسْكَرِ فَخَرَجَ إِلَيَّ لَيْسَ فِينَا شَكٌّ وَ لَا فِيمَنْ يَقُومُ مَقَامَنَا بِأَمْرِنَا رُدَّ مَا مَعَكَ إِلَى حَاجِزِ بْنِ يَزِيدَ .

Ali Bin Muhammad, from Al Hassan Bin Abdul Hameed who said,

‘I doubted regarding the matter of Hajiz, so I gathered a few things, then went to Al-Askar, and there came out (a letter from the 12^th Imam^-asws) to me: ‘There isn’t any doubt regarding us^-asws nor regarding the one who are standing in our^-asws place with our^-asws command. Return whatever is with you to Hajiz Bin Yazeed’.[14]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ صَالِحٍ قَالَ لَمَّا مَاتَ أَبِي وَ صَارَ الْأَمْرُ لِي كَانَ لِأَبِي عَلَى النَّاسِ سَفَاتِجُ مِنْ مَالِ الْغَرِيمِ فَكَتَبْتُ إِلَيْهِ أُعْلِمُهُ فَكَتَبَ طَالِبْهُمْ وَ اسْتَقْضِ عَلَيْهِمْ

Ali Bin Muhammad, from Muhammad Bin Salih who said,

‘When my father died and the matter (of collecting dues on behalf of the 12^th Imam^-asws) came upon me, there were promissory notes upon the people from the adversaries. So I wrote to him^-asws letting him^-asws know. So he^-asws wrote: ‘Demand from them and enforce upon them’.

فَقَضَّانِيَ النَّاسُ إِلَّا رَجُلٌ وَاحِدٌ كَانَتْ عَلَيْهِ سَفْتَجَةٌ بِأَرْبَعِمِائَةِ دِينَارٍ فَجِئْتُ إِلَيْهِ أُطَالِبُهُ فَمَاطَلَنِي وَ اسْتَخَفَّ بِيَ ابْنُهُ وَ سَفِهَ عَلَيَّ فَشَكَوْتُ إِلَى أَبِيهِ فَقَالَ وَ كَانَ مَا ذَا فَقَبَضْتُ عَلَى لِحْيَتِهِ وَ أَخَذْتُ بِرِجْلِهِ وَ سَحَبْتُهُ إِلَى وَسَطِ الدَّارِ وَ رَكَلْتُهُ رَكْلًا كَثِيراً

So the people fulfilled (their debts) except for one man who had a promissory note upon him of four hundred Dinars. So I went over to him seeking it, but he stalled me and his son belittled with me and behaved foolishly. So I complained to his father, and he said, ‘So what was that anyway!’ So I grabbed his beard and seized him by his leg and dragged him to the middle of the house, and kicked him with a lot of kicks.

فَخَرَجَ ابْنُهُ يَسْتَغِيثُ بِأَهْلِ بَغْدَادَ وَ يَقُولُ قُمِّيٌّ رَافِضِيٌّ قَدْ قَتَلَ وَالِدِي فَاجْتَمَعَ عَلَيَّ مِنْهُمُ الْخَلْقُ فَرَكِبْتُ دَابَّتِي وَ قُلْتُ أَحْسَنْتُمْ يَا أَهْلَ بَغْدَادَ تَمِيلُونَ مَعَ الظَّالِمِ عَلَى الْغَرِيبِ الْمَظْلُومِ أَنَا رَجُلٌ مِنْ أَهْلِ هَمَدَانَ مِنْ أَهْلِ السُّنَّةِ وَ هَذَا يَنْسُبُنِي إِلَى أَهْلِ قُمَّ وَ الرَّفْضِ لِيَذْهَبَ بِحَقِّي وَ مَالِي

So his son went out yelling (for help) with the people of Baghdad and he was saying, ‘A Qummy, a Rafizi has killed my father!’ So some people from the gathered upon me, and I rode upon my animal and said, ‘Well done, O people of Baghdad (sarcastically)! You are inclining with the oppressor against the oppressed stranger? I am a man from the people of Hamdan from the Sunnis and this one is linking me to the people of Qumm and the Rafizis in order to go away with my right and my wealth’.

قَالَ فَمَالُوا عَلَيْهِ وَ أَرَادُوا أَنْ يَدْخُلُوا عَلَى حَانُوتِهِ حَتَّى سَكَّنْتُهُمْ وَ طَلَبَ إِلَيَّ صَاحِبُ السَّفْتَجَةِ وَ حَلَفَ بِالطَّلَاقِ أَنْ يُوَفِّيَنِي مَالِي حَتَّى أَخْرَجْتُهُمْ عَنْهُ .

He (the narrator) said, ‘So they inclined against him and they intended to enter into his shop until I calmed them down, and the owner of the promissory note requested to me and asked for an oath with the divorce that he would be paying me my wealth if I take them (the people) out from him’.[15]

عَلِيٌّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ الْحَسَنِ وَ الْعَلَاءِ بْنِ رِزْقِ اللَّهِ عَنْ بَدْرٍ غُلَامِ أَحْمَدَ بْنِ الْحَسَنِ قَالَ وَرَدْتُ الْجَبَلَ وَ أَنَا لَا أَقُولُ بِالْإِمَامَةِ أُحِبُّهُمْ جُمْلَةً إِلَى أَنْ مَاتَ يَزِيدُ بْنُ عَبْدِ اللَّهِ فَأَوْصَى فِي عِلَّتِهِ أَنْ يُدْفَعَ الشِّهْرِيُّ السَّمَنْدُ وَ سَيْفُهُ وَ مِنْطَقَتُهُ إِلَى مَوْلَاهُ

Ali, from a number of our companions, from Ahmad Bin Al Hassan and Al A’ala Bin Rizqillah, from Badr Ghulam Ahmad Bn Al Hassan who said,

‘I went to Al-Jabal and I was not saying (believing) in the Imamate. I loved them^-asws summarily until when Yazeed Bin Abdullah died, and he bequeathed to me during his illness that Shahry Al-Samand (his horse), and his sword, and his belt to be handed over to his Master^-asws.

فَخِفْتُ إِنْ أَنَا لَمْ أَدْفَعِ الشِّهْرِيَّ إِلَى إِذْكُوتَكِينَ نَالَنِي مِنْهُ اسْتِخْفَافٌ فَقَوَّمْتُ الدَّابَّةَ وَ السَّيْفَ وَ الْمِنْطَقَةَ بِسَبْعِمِائَةِ دِينَارٍ فِي نَفْسِي وَ لَمْ أُطْلِعْ عَلَيْهِ أَحَداً فَإِذَا الْكِتَابُ قَدْ وَرَدَ عَلَيَّ مِنَ الْعِرَاقِ وَجِّهِ السَّبْعَ مِائَةِ دِينَارٍ الَّتِي لَنَا قِبَلَكَ مِنْ ثَمَنِ الشِّهْرِيِّ وَ السَّيْفِ وَ الْمِنْطَقَةِ .

But, I feared that if I do not hand over Al-Shahry (the horse) to Izkowtakeyn (a Turkish official of the Abbaside Caliph), I would be harmed from him frightfully. So I evaluated the animal, and the sword, and the belt for seven hundred Dinars within myself and did not notify anyone upon it, but the letter (from the 12^th Imam^-asws) had arrived to me from Al-Iraq: ‘Divert (to me^-asws) the seven hundred Dinars which is for us^-asws with you from the price of Al-Shahry (the horse), and the sword, and the belt’.[16]

عَلِيٌّ عَمَّنْ حَدَّثَهُ قَالَ وُلِدَ لِي وَلَدٌ فَكَتَبْتُ أَسْتَأْذِنُ فِي طُهْرِهِ يَوْمَ السَّابِعِ فَوَرَدَ لَا تَفْعَلْ فَمَاتَ يَوْمَ السَّابِعِ أَوِ الثَّامِنِ ثُمَّ كَتَبْتُ بِمَوْتِهِ فَوَرَدَ سَتُخْلَفُ غَيْرَهُ وَ غَيْرَهُ تُسَمِّيهِ أَحْمَدَ وَ مِنْ بَعْدِ أَحْمَدَ جَعْفَراً فَجَاءَ كَمَا قَالَ

Ali, from the one who narrated it who said,

‘A son was born for me, and I wrote (to the 12^th Imam^-asws) seeking permission to clean him on the seventh day and the reply came: ‘Do not do so, for he would die on the seventh day or the eighth’. Then I wrote of his death, and the reply came: ‘You will be replaced with other than him and other than him. You should name him Ahmad, and from after Ahmad, Ja’far’. So they came just as he^-asws had said.

قَالَ وَ تَهَيَّأْتُ لِلْحَجِّ وَ وَدَّعْتُ النَّاسَ وَ كُنْتُ عَلَى الْخُرُوجِ فَوَرَدَ نَحْنُ لِذَلِكَ كَارِهُونَ وَ الْأَمْرُ إِلَيْكَ قَالَ فَضَاقَ صَدْرِي وَ اغْتَمَمْتُ وَ كَتَبْتُ أَنَا مُقِيمٌ عَلَى السَّمْعِ وَ الطَّاعَةِ غَيْرَ أَنِّي مُغْتَمٌّ بِتَخَلُّفِي عَنِ الْحَجِّ فَوَقَّعَ لَا يَضِيقَنَّ صَدْرُكَ فَإِنَّكَ سَتَحُجُّ مِنْ قَابِلٍ إِنْ شَاءَ اللَّهُ قَالَ

He (the narrator) said, ‘And I prepared for the Hajj and bade farewell to the people, and I was on the verge of going out, and the reply came: ‘We^-asws are abhorrent to that, and the matter is up to you’. So that constricted my chest and I was gloomy and I wrote, ‘I am staying upon the hearing and the obeying, apart from that I am gloomy due to staying behind from the Hajj’. So he^-asws signed: ‘Do not constrict your chest, for you will be performing Hajj the coming year, if Allah^-azwj so Desires’.’

وَ لَمَّا كَانَ مِنْ قَابِلٍ كَتَبْتُ أَسْتَأْذِنُ فَوَرَدَ الْإِذْنُ فَكَتَبْتُ أَنِّي عَادَلْتُ مُحَمَّدَ بْنَ الْعَبَّاسِ وَ أَنَا وَاثِقٌ بِدِيَانَتِهِ وَ صِيَانَتِهِ فَوَرَدَ الْأَسَدِيُّ نِعْمَ الْعَدِيلُ فَإِنْ قَدِمَ فَلَا تَخْتَرْ عَلَيْهِ فَقَدِمَ الْأَسَدِيُّ وَ عَادَلْتُهُ .

And when it was the next year, I wrote seeking permission, and the reply came, ‘The permission (is granted)’. So I wrote, ‘I want Muhammad Bin Al-Abbas to accompany me and I trust his Religion and his conduct’, and the reply came: ‘Al-Asady is the best of the travel companions, so if he was to (agree to) proceed, then do not choose (anyone else) over him’. So Al-Asady proceeded (agreed to come with me), so I took him as a travel companion’.[17]

الْحَسَنُ بْنُ عَلِيٍّ الْعَلَوِيُّ قَالَ أَوْدَعَ الْمَجْرُوحُ مِرْدَاسَ بْنَ عَلِيٍّ مَالًا لِلنَّاحِيَةِ وَ كَانَ عِنْدَ مِرْدَاسٍ مَالٌ لِتَمِيمِ بْنِ حَنْظَلَةَ فَوَرَدَ عَلَى مِرْدَاسٍ أَنْفِذْ مَالَ تَمِيمٍ مَعَ مَا أَوْدَعَكَ الشِّيرَازِيُّ .

Al Hassan Bin Ali Al Alawy said,

‘Al-Majrouh deposited wealth with Mirdas Bin Ali for the hand (of Imam Al-Mahdi^-asws), and it was so that in the presence of Mirdas was some wealth of Tameem Bin Hanzala (already deposited). So there came (a letter from the 12^th Imam^-asws) to Mirdas: ‘Send across the wealth of Tameem along with what Al-Shirazy deposited’.[18]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عِيسَى الْعُرَيْضِيِّ أَبِي مُحَمَّدٍ قَالَ لَمَّا مَضَى أَبُو مُحَمَّدٍ ( عليه السلام ) وَرَدَ رَجُلٌ مِنْ أَهْلِ مِصْرَ بِمَالٍ إِلَى مَكَّةَ لِلنَّاحِيَةِ فَاخْتُلِفَ عَلَيْهِ فَقَالَ بَعْضُ النَّاسِ إِنَّ أَبَا مُحَمَّدٍ ( عليه السلام ) مَضَى مِنْ غَيْرِ خَلَفٍ وَ الْخَلَفُ جَعْفَرٌ وَ قَالَ بَعْضُهُمْ مَضَى أَبُو مُحَمَّدٍ عَنْ خَلَفٍ

Ali Bin Muhammad, from Al Hassan Bin Isa Al Ureyz Abu Muhammad who said,

‘When Abu Muhammad^-asws (11^th Imam^-asws) passed away, a man from the people of Egypt came over with some wealth to Makkah for the hand (of the 12^th Imam^-asws), and there was a differing over it. So some of the people said, ‘Abu Muhammad^-asws has passed away from without a replacement (successor^-asws), and the replacement is Ja’far’; and some of them said, ‘Abu Muhammad^-asws passed away and he^-asws does have a successor^-asws’.

فَبَعَثَ رَجُلًا يُكَنَّى بِأَبِي طَالِبٍ فَوَرَدَ الْعَسْكَرَ وَ مَعَهُ كِتَابٌ فَصَارَ إِلَى جَعْفَرٍ وَ سَأَلَهُ عَنْ بُرْهَانٍ فَقَالَ لَا يَتَهَيَّأُ فِي هَذَا الْوَقْتِ فَصَارَ إِلَى الْبَابِ وَ أَنْفَذَ الْكِتَابَ إِلَى أَصْحَابِنَا فَخَرَجَ إِلَيْهِ آجَرَكَ اللَّهُ فِي صَاحِبِكَ فَقَدْ مَاتَ وَ أَوْصَى بِالْمَالِ الَّذِي كَانَ مَعَهُ إِلَى ثِقَةٍ لِيَعْمَلَ فِيهِ بِمَا يَجِبُ وَ أُجِيبَ عَنْ كِتَابِهِ .

So a man teknonymed as Abu Talib was sent, and he arrived at Al Askar, and with him was a letter. So he came to Ja’far and asked him of the proof, and he said, ‘I am not available for this time’. So he came to the door and gave the letter to its owner. So there came out to him (a note): ‘May Allah^-azwj Recompense you regarding your companion, for he has died, and he bequeathed with the wealth which was with him to a reliable one to work with regards to it with what he deems proper, and I^-asws have (already) answered his letter’.[19]

عَلِيُّ بْنُ مُحَمَّدٍ قَالَ حَمَلَ رَجُلٌ مِنْ أَهْلِ آبَةَ شَيْئاً يُوصِلُهُ وَ نَسِيَ سَيْفاً بِآبَةَ فَأَنْفَذَ مَا كَانَ مَعَهُ فَكَتَبَ إِلَيْهِ مَا خَبَرُ السَّيْفِ الَّذِي نَسِيتَهُ .

Ali Bin Muhammad said,

‘A man from the people of Abat carried something over to him^-asws and he forgot a sword at Abat. So he (only) gave what was with him. So he^-asws (12^th Imam^-asws) wrote to him: ‘What is the news of the sword which you forgot?’.[20]

الْحَسَنُ بْنُ خَفِيفٍ عَنْ أَبِيهِ قَالَ بَعَثَ بِخَدَمٍ إِلَى مَدِينَةِ الرَّسُولِ ( صلى الله عليه وآله ) وَ مَعَهُمْ خَادِمَانِ وَ كَتَبَ إِلَى خَفِيفٍ أَنْ يَخْرُجَ مَعَهُمْ فَخَرَجَ مَعَهُمْ فَلَمَّا وَصَلُوا إِلَى الْكُوفَةِ شَرِبَ أَحَدُ الْخَادِمَيْنِ مُسْكِراً فَمَا خَرَجُوا مِنَ الْكُوفَةِ حَتَّى وَرَدَ كِتَابٌ مِنَ الْعَسْكَرِ بِرَدِّ الْخَادِمِ الَّذِي شَرِبَ الْمُسْكِرَ وَ عُزِلَ عَنِ الْخِدْمَةِ .

Al Hassan Bin Khafeef, from his father who said,

‘He^-asws sent servants to the city of the Rasool^-saww and with them were two servants, and he^-asws wrote to Khafeef that he goes out with them. So he went out with them, and when they arrived at Al-Kufa, one of the two servants drank an intoxicant, and they had not gone out from Al-Kufa until there came a letter (from the 12^th Imam^-asws) from Al-Askar: ‘Return the servant who drank the intoxicant and remove him from the service’.[21]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَلِيِّ بْنِ غِيَاثٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ قَالَ أَوْصَى يَزِيدُ بْنُ عَبْدِ اللَّهِ بِدَابَّةٍ وَ سَيْفٍ وَ مَالٍ وَ أُنْفِذَ ثَمَنُ الدَّابَّةِ وَ غَيْرُ ذَلِكَ وَ لَمْ يُبْعَثِ السَّيْفُ فَوَرَدَ كَانَ مَعَ مَا بَعَثْتُمْ سَيْفٌ فَلَمْ يَصِلْ أَوْ كَمَا قَالَ .

Ali Bin Muhammad, from Ahmad Bin Abu Ali Bin Giyas, from Ahmad Bin Al Hassan who said,

‘Yazeed Bin Abdullah bequeathed with an animal, and a sword and some wealth. The price of the animal and other than that was sent across, and the sword was not sent. So there came (a letter from the 12^th Imam^-asws): ‘It was so that along with whatever you sent, there was a sword, and it has not arrived’, or said like that’.[22]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ شَاذَانَ النَّيْسَابُورِيِّ قَالَ اجْتَمَعَ عِنْدِي خَمْسُمِائَةِ دِرْهَمٍ تَنْقُصُ عِشْرِينَ دِرْهَماً فَأَنِفْتُ أَنْ أَبْعَثَ بِخَمْسِمِائَةٍ تَنْقُصُ عِشْرِينَ دِرْهَماً فَوَزَنْتُ مِنْ عِنْدِي عِشْرِينَ دِرْهَماً وَ بَعَثْتُهَا إِلَى الْأَسَدِيِّ وَ لَمْ أَكْتُبْ مَا لِي فِيهَا فَوَرَدَ وَصَلَتْ خَمْسُمِائَةِ دِرْهَمٍ لَكَ مِنْهَا عِشْرُونَ دِرْهَماً .

Ali Bin Muhammad, from Muhammad Bin Ali Bin Shazan Al Neyshapouri who said,

‘Five hundred Dirhams less twenty Dirhams (480) were gathered in my presence, so I resented sending five hundred Dirhams less twenty Dirhams, so I added twenty Dirhams from myself and sent these across to Al-Asady, and I did not write what was for me in it, and there came (a letter from the 12^th Imam^-asws): ‘There have arrived five hundred Dirhams, for you from it were twenty Dirhams’.[23]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ قَالَ كَانَ يَرِدُ كِتَابُ أَبِي مُحَمَّدٍ ( عليه السلام ) فِي الْإِجْرَاءِ عَلَى الْجُنَيْدِ قَاتِلِ فَارِسَ وَ أَبِي الْحَسَنِ وَ آخَرَ فَلَمَّا مَضَى أَبُو مُحَمَّدٍ ( عليه السلام ) وَرَدَ اسْتِئْنَافٌ مِنَ الصَّاحِبِ لِإِجْرَاءِ أَبِي الْحَسَنِ وَ صَاحِبِهِ وَ لَمْ يَرِدْ فِي أَمْرِ الْجُنَيْدِ بِشَيْ‏ءٍ قَالَ فَاغْتَمَمْتُ لِذَلِكَ فَوَرَدَ نَعْيُ الْجُنَيْدِ بَعْدَ ذَلِكَ .

Al Husayn Bin Muhammad Al Ashary who said,

‘It was so that the letter of Abu Muhammad^-asws (11^th Imam^-asws) came regarding the procedure upon Al-Junayd, killer of Faris, and Abu Al-Hassan and others. So when Abu Muhammad^-asws passed away, the coming of the letters resumed of the procedure of Abu Al-Hassan and his companions, and there was no referral of the matter of Al-Junayd with anything. So I was gloomy due to that, and there came the news of death of Al-Juneyd after that’.[24]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ صَالِحٍ قَالَ كَانَتْ لِي جَارِيَةٌ كُنْتُ مُعْجَباً بِهَا فَكَتَبْتُ أَسْتَأْمِرُ فِي اسْتِيلَادِهَا فَوَرَدَ اسْتَوْلِدْهَا وَ يَفْعَلُ اللَّهُ مَا يَشَاءُ فَوَطِئْتُهَا فَحَبِلَتْ ثُمَّ أَسْقَطَتْ فَمَاتَتْ .

Ali Bin Muhammad, from Muhammad Bin Salih who said,

‘There was a maid of mine whom I was fascinated with, and I wrote for the orders with regards to procreating with her. So there arrived (a letter from the 12^th Imam^-asws): ‘Procreate with her and Allah^-azwj Does whatever He^-azwj so Desires to’. So I copulated with her and she became pregnant, then she miscarried and she died’.[25]

عَلِيُّ بْنُ مُحَمَّدٍ قَالَ كَانَ ابْنُ الْعَجَمِيِّ جَعَلَ ثُلُثَهُ لِلنَّاحِيَةِ وَ كَتَبَ بِذَلِكَ وَ قَدْ كَانَ قَبْلَ إِخْرَاجِهِ الثُّلُثَ دَفَعَ مَالًا لِابْنِهِ أَبِي الْمِقْدَامِ لَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ فَكَتَبَ إِلَيْهِ فَأَيْنَ الْمَالُ الَّذِي عَزَلْتَهُ لِأَبِي الْمِقْدَامِ .

Ali Bin Muhammad said,

‘It was so that Ibn Al-Ajamy had made his third (of the estate) to be for the hand (of the 12^th Imam^-asws) and wrote with that, and before his extraction of the third he had handed over some wealth to his son Abu Al-Miqdam, not having notified anyone upon it. So he^-asws wrote to him: ‘Where is the wealth which you isolated for Abu Al-Miqdam?’.[26]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَقِيلٍ عِيسَى بْنِ نَصْرٍ قَالَ كَتَبَ عَلِيُّ بْنُ زِيَادٍ الصَّيْمَرِيُّ يَسْأَلُ كَفَناً فَكَتَبَ إِلَيْهِ إِنَّكَ تَحْتَاجُ إِلَيْهِ فِي سَنَةِ ثَمَانِينَ فَمَاتَ فِي سَنَةِ ثَمَانِينَ وَ بَعَثَ إِلَيْهِ بِالْكَفَنِ قَبْلَ مَوْتِهِ بِأَيَّامٍ .

Ali Bin Muhammad, from Abu Aqeel Isa Bin Nasr who said,

‘Ali Bin Ziyad Al-Saymari wrote asking for a shroud. So he wrote to him^-asws (the 12^th Imam^-asws) in the year (two hundred and) eighty, and he did die in the year (two hundred and) eighty, and he^-asws sent the shroud to him before his death by two days’.[27]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ هَارُونَ بْنِ عِمْرَانَ الْهَمَذَانِيِّ قَالَ كَانَ لِلنَّاحِيَةِ عَلَيَّ خَمْسُمِائَةِ دِينَارٍ فَضِقْتُ بِهَا ذَرْعاً ثُمَّ قُلْتُ فِي نَفْسِي لِي حَوَانِيتُ اشْتَرَيْتُهَا بِخَمْسِمِائَةٍ وَ ثَلَاثِينَ دِينَاراً قَدْ جَعَلْتُهَا لِلنَّاحِيَةِ بِخَمْسِمِائَةِ دِينَارٍ وَ لَمْ أَنْطِقْ بِهَا فَكَتَبَ إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ اقْبِضِ الْحَوَانِيتَ مِنْ مُحَمَّدِ بْنِ هَارُونَ بِالْخَمْسِمِائَةِ دِينَارٍ الَّتِي لَنَا عَلَيْهِ .

Ali Bin Muhammad, from Muhammad Bin Haroun Bin Imran Al Hamdany who said,

‘There was (a debt) upon me of five hundred Dinars for the hand (of the 12^th Imam^-asws), and I was constricted due to it and fed up. Then I said within myself, ‘The shops which I have acquired with five hundred and thirty Dinars, I have made these to be for the hand (of the 12^th Imam^-asws) for five hundred Dinars’, and I did not speak with it. So he^-asws wrote to Muhammad Bin Ja’far: ‘Seize the shops from Muhammad Bin Haroun due to the five hundred Dinars which are for us^-asws upon him’.[28]

عَلِيُّ بْنُ مُحَمَّدٍ قَالَ بَاعَ جَعْفَرٌ فِيمَنْ بَاعَ صَبِيَّةً جَعْفَرِيَّةً كَانَتْ فِي الدَّارِ يُرَبُّونَهَا فَبَعَثَ بَعْضَ الْعَلَوِيِّينَ وَ أَعْلَمَ الْمُشْتَرِيَ خَبَرَهَا فَقَالَ الْمُشْتَرِي قَدْ طَابَتْ نَفْسِي بِرَدِّهَا وَ أَنْ لَا أُرْزَأَ مِنْ ثَمَنِهَا شَيْئاً فَخُذْهَا فَذَهَبَ الْعَلَوِيُّ فَأَعْلَمَ أَهْلَ النَّاحِيَةِ الْخَبَرَ فَبَعَثُوا إِلَى الْمُشْتَرِي بِأَحَدٍ وَ أَرْبَعِينَ دِينَاراً وَ أَمَرُوهُ بِدَفْعِهَا إِلَى صَاحِبِهَا .

Ali Bin Muhammad said,

‘Ja’far (brother of the 12^th Imam^-asws) sold a Ja’farite female child among what he sold, who was in the house being nourished (by the 12^th Imam^-asws). So one of the Alawites went to the buyer informing of her news, and the buyer said, ‘I have made good with myself to return her, if I could get something from her price’. So the Alawite went and informed the people of the hand (of the 12^th Imam^-asws of the news, and they sent to the buyer one hundred and forty Dinars and instructed him with handing her over to her guardian’.[29]

الْحُسَيْنُ بْنُ الْحَسَنِ الْعَلَوِيُّ قَالَ كَانَ رَجُلٌ مِنْ نُدَمَاءِ روزحسنى وَ آخَرُ مَعَهُ فَقَالَ لَهُ هُوَ ذَا يَجْبِي الْأَمْوَالَ وَ لَهُ وُكَلَاءُ وَ سَمَّوْا جَمِيعَ الْوُكَلَاءِ فِي النَّوَاحِي وَ أُنْهِيَ ذَلِكَ إِلَى عُبَيْدِ اللَّهِ بْنِ سُلَيْمَانَ الْوَزِيرِ فَهَمَّ الْوَزِيرُ بِالْقَبْضِ عَلَيْهِمْ فَقَالَ السُّلْطَانُ اطْلُبُوا أَيْنَ هَذَا الرَّجُلُ فَإِنَّ هَذَا أَمْرٌ غَلِيظٌ

Al Husayn Bin Al Hassan Al Alawy said,

‘There was a man from the informants of Rouz Hasany, and another one was with him, and he said to him, ‘He^-asws is that (Imam^-asws). The wealth comes to him^-asws, and for him^-asws are agents’, and he named the entirety of the agents in the surrounding areas, and that ended up to Ubeydullah Bin Suleyman, the Vizier. So the Vizier thought of capturing them, but the Sultan said, ‘Seek where this man^-asws is, for this is a serious matter’.

فَقَالَ عُبَيْدُ اللَّهِ بْنُ سُلَيْمَانَ نَقْبِضُ عَلَى الْوُكَلَاءِ فَقَالَ السُّلْطَانُ لَا وَ لَكِنْ دُسُّوا لَهُمْ قَوْماً لَا يُعْرَفُونَ بِالْأَمْوَالِ فَمَنْ قَبَضَ مِنْهُمْ شَيْئاً قُبِضَ عَلَيْهِ

So Ubeydullah Bin Suleyman said, ‘We should capture the agents’, but the Sultan said, ‘No, but send a group of people with some wealth to them whom they do not recognise, and the one from them who takes possession of anything, capture him’. 

قَالَ فَخَرَجَ بِأَنْ يَتَقَدَّمَ إِلَى جَمِيعِ الْوُكَلَاءِ أَنْ لَا يَأْخُذُوا مِنْ أَحَدٍ شَيْئاً وَ أَنْ يَمْتَنِعُوا مِنْ ذَلِكَ وَ يَتَجَاهَلُوا الْأَمْرَ فَانْدَسَّ لِمُحَمَّدِ بْنِ أَحْمَدَ رَجُلٌ لَا يَعْرِفُهُ وَ خَلَا بِهِ فَقَالَ مَعِي مَالٌ أُرِيدُ أَنْ أُوصِلَهُ فَقَالَ لَهُ مُحَمَّدٌ غَلِطْتَ أَنَا لَا أَعْرِفُ مِنْ هَذَا شَيْئاً فَلَمْ يَزَلْ يَتَلَطَّفُهُ وَ مُحَمَّدٌ يَتَجَاهَلُ عَلَيْهِ وَ بَثُّوا الْجَوَاسِيسَ وَ امْتَنَعَ الْوُكَلَاءُ كُلُّهُمْ لِمَا كَانَ تَقَدَّمَ إِلَيْهِمْ .

He (the narrator) said, ‘So there came out (a letter) to the entirety of the agents that they should not be taking anything from anyone, and that they should be preventing from that and be ignorant of the matter. So a man came over to Muhammad Bin Ahmad whom he did not recognise, and isolated with him, then said to him, ‘There is some wealth with me I am intending to deliver to him^-asws’. So Muhammad said to him, ‘You are mistaken. I do not know anything from this’. But he did not cease to be nice to him, and Muhammad kept on being ignorant over it, and they sent spies across and the agents, all of them refused (to take anything) due to what (message) had proceeded to them’.[30]

عَلِيُّ بْنُ مُحَمَّدٍ قَالَ خَرَجَ نَهْيٌ عَنْ زِيَارَةِ مَقَابِرِ قُرَيْشٍ وَ الْحَيْرِ فَلَمَّا كَانَ بَعْدَ أَشْهُرٍ دَعَا الْوَزِيرُ الْبَاقَطَائِيَّ فَقَالَ لَهُ الْقَ بَنِي الْفُرَاتِ وَ الْبُرْسِيِّينَ وَ قُلْ لَهُمْ لَا يَزُورُوا مَقَابِرَ قُرَيْشٍ فَقَدْ أَمَرَ الْخَلِيفَةُ أَنْ يُتَفَقَّدَ كُلُّ مَنْ زَارَ فَيُقْبَضَ عَلَيْهِ .

Ali Bin Muhammad said,

‘A prohibition order came out (from the 12^th Imam^-asws) from visiting the graves of the Qureysh and Al-Ha’ir. So when it was after a few months, the Vizier called Al-Baqtai’y and said to him, ‘Meet up with the Clan of Al-Furat and Al-Bursiyyeen and say to them, ‘You should not be visiting the graves of the Qureysh for it is the order of the Caliph that he would inspect everyone who visits and be arrested over it’.[31]

باب مَا جَاءَ فِي الِاثْنَيْ عَشَرَ وَ النَّصِّ عَلَيْهِمْ ( عليهم السلام )

Chapter 126 – What has come regarding the twelve and the text upon them^-asws

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ مَعَهُ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) وَ هُوَ مُتَّكِئٌ عَلَى يَدِ سَلْمَانَ فَدَخَلَ الْمَسْجِدَ الْحَرَامَ فَجَلَسَ إِذْ أَقْبَلَ رَجُلٌ حَسَنُ الْهَيْئَةِ وَ اللِّبَاسِ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ فَرَدَّ عَلَيْهِ السَّلَامَ فَجَلَسَ ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْأَلُكَ عَنْ ثَلَاثِ مَسَائِلَ إِنْ أَخْبَرْتَنِي بِهِنَّ عَلِمْتُ أَنَّ الْقَوْمَ رَكِبُوا مِنْ أَمْرِكَ مَا قُضِيَ عَلَيْهِمْ وَ أَنْ لَيْسُوا بِمَأْمُونِينَ فِي دُنْيَاهُمْ وَ آخِرَتِهِمْ وَ إِنْ تَكُنِ الْأُخْرَى عَلِمْتُ أَنَّكَ وَ هُمْ شَرَعٌ سَوَاءٌ

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Abu Hashim Dawood Bin al Qasim Al Ja’fary,

(It has been narrated) from Abu Ja’far^-asws the 2^nd having said: ‘Amir Al-Momineen^-asws came over and with him^-asws was Al-Hassan^-asws Bin Ali^-asws, and he^-asws was leaning upon the hand of Salman^-as. So he^-asws entered the Sacred Masjid and sat down, and a man of good personality and clothing came and greeted upon Amir Al-Momineen^-asws. So he^-asws returned the greetings, and he sat down, then said, ‘O Amir Al-Momineen^-asws! I shall ask you^-asws three questions. If you^-asws were to inform me with these, I shall know that the people who are going against your^-asws command, it is what would be Judged against them and that they are not with safety in their world and in their Hereafter; and if it happens to be other, I shall know that you^-asws and they are equal in Law’.

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سَلْنِي عَمَّا بَدَا لَكَ قَالَ أَخْبِرْنِي عَنِ الرَّجُلِ إِذَا نَامَ أَيْنَ تَذْهَبُ رُوحُهُ وَ عَنِ الرَّجُلِ كَيْفَ يَذْكُرُ وَ يَنْسَى وَ عَنِ الرَّجُلِ كَيْفَ يُشْبِهُ وَلَدُهُ الْأَعْمَامَ وَ الْأَخْوَالَ فَالْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى الْحَسَنِ فَقَالَ يَا أَبَا مُحَمَّدٍ أَجِبْهُ

So Amir Al-Momineen^-asws said to him: ‘Ask me^-asws about whatever comes to you’. He said, ‘Inform me about the man when he sleeps, where does his spirit go? And about the man, how does he remember and forget? And about the man, how do his children resemble the paternal uncles and the maternal uncles?’ So Amir Al-Momineen^-asws turned towards Al-Hassan^-asws, and he^-asws said: ‘O Abu Muhammad^-asws! Answer him’.

قَالَ فَأَجَابَهُ الْحَسَنُ ( عليه السلام ) فَقَالَ الرَّجُلُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ لَمْ أَزَلْ أَشْهَدُ بِذَلِكَ وَ أَشْهَدُ أَنَّكَ وَصِيُّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْقَائِمُ بِحُجَّتِهِ وَ أَشَارَ إِلَى أَمِيرِ الْمُؤْمِنِينَ وَ لَمْ أَزَلْ أَشْهَدُ بِهَا وَ أَشْهَدُ أَنَّكَ وَصِيُّهُ وَ الْقَائِمُ بِحُجَّتِهِ وَ أَشَارَ إِلَى الْحَسَنِ ( عليه السلام ) وَ أَشْهَدُ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ وَصِيُّ أَخِيهِ وَ الْقَائِمُ بِحُجَّتِهِ بَعْدَهُ

He (Abu Ja’far^-asws the 2^nd) said: ‘So Al-Hassan^-asws answered him, and the man said, ‘I testify that there is no god except for Allah^-azwj, and I shall not cease testifying with it, and I testify that Muhammad^-saww is Rasool-Allah^-saww and I shall not cease testifying with it, and I testify that you^-asws are a successor^-asws of Rasool-Allah^-saww and establisher with his^-saww Divine Authority’, and he indicated towards Amir Al-Momineen^-asws, ‘And I shall not cease testifying with it, and I testify that you^-asws are his^-saww successor^-asws’, and he indicated towards Al-Hassan^-asws , ‘And I testify that Al-Husayn^-asws Bin Ali^-asws is a successor^-asws of his^-asws brother^-asws and the establisher with his^-asws Divine Authority after him^-asws.

وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُ الْقَائِمُ بِأَمْرِ الْحُسَيْنِ بَعْدَهُ وَ أَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ الْحُسَيْنِ وَ أَشْهَدُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ بِأَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ جَعْفَرِ بْنِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ مُوسَى بْنِ جَعْفَرٍ وَ أَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُوسَى وَ أَشْهَدُ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ بِأَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدِ بْنِ عَلِيٍّ

And I testify upon Ali^-asws Bin Al-Husayn^-asws that he^-asws is the establisher with the command of Al-Husayn^-asws after him^-asws, and I testify upon Muhammad^-asws Bin Ali^-asws that he^-asws is the establisher with the command of Ali^-asws Bin Al-Husayn^-asws, and I testify upon Ja’far^-asws Bin Muhammad^-asws and he^-asws is the establisher with the command of Muhammad^-asws, and I testify upon Musa^-asws that he^-asws is the establisher with the command of Ja’far^-asws Bin Muhammad^-asws, and I testify upon Ali^-asws Bin Musa^-asws that he^-asws is the establisher with the command of Musa^-asws Bin Ja’far^-asws, and I testify upon Muhammad^-asws Bin Ali^-asws that he^-asws is the establisher with the command of Ali^-asws Bin Musa^-asws, and I testify upon Ali^-asws Bin Muhammad^-asws that he^-asws is the established with the command of Muhammad^-asws Bin Ali^-asws.

وَ أَشْهَدُ عَلَى الْحَسَنِ بْنِ عَلِيٍّ بِأَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُحَمَّدٍ وَ أَشْهَدُ عَلَى رَجُلٍ مِنْ وُلْدِ الْحَسَنِ لَا يُكَنَّى وَ لَا يُسَمَّى حَتَّى يَظْهَرَ أَمْرُهُ فَيَمْلَأَهَا عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

And I testify upon Al-Hassan^-asws Bin Ali^-asws that he^-asws is the establisher with the command of Ali^-asws Bin Muhammad^-asws, and I testify upon a man from the sons^-asws of Al-Hassan^-asws, who shall neither be teknonymed nor named until his^-asws command appears, so he^-asws would be filling it (the earth) with justice just as it had been filled with tyranny (beforehand), and the greetings be upon you^-asws, O Amir Al-Momineen^-asws, and the Mercy of Allah^-azwj and His^-azwj Blessings’.

ثُمَّ قَامَ فَمَضَى فَقَالَ أَمِيرُ الْمُؤْمِنِينَ يَا أَبَا مُحَمَّدٍ اتْبَعْهُ فَانْظُرْ أَيْنَ يَقْصِدُ فَخَرَجَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) فَقَالَ مَا كَانَ إِلَّا أَنْ وَضَعَ رِجْلَهُ خَارِجاً مِنَ الْمَسْجِدِ فَمَا دَرَيْتُ أَيْنَ أَخَذَ مِنْ أَرْضِ اللَّهِ فَرَجَعْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَأَعْلَمْتُهُ فَقَالَ يَا أَبَا مُحَمَّدٍ أَ تَعْرِفُهُ قُلْتُ اللَّهُ وَ رَسُولُهُ وَ أَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ قَالَ هُوَ الْخَضِرُ ( عليه السلام ) .

Then he arose and went away. So Amir Al-Momineen^-asws said: ‘O Abu Muhammad^-asws! Follow him and look where he is headed to’. So Al-Hassan^-asws Bin Ali^-asws went out and he^-asws said: ‘It was not so except that he places his left (foot) outside from the Masjid, and it was not known where he was taken from the earth of Allah^-azwj’, and he^-asws returned to Amir Al-Momineen^-asws and let him^-asws know. So he^-asws said: ‘O Abu Muhammad! Do you^-asws recognise him?’ So he^-asws said: ‘Allah^-azwj and His^-azwj Rasool^-saww and Amir Al-Momineen^-asws are more knowing’. He^-asws said: ‘He was Al-Khizr^-as’’.[32]

وَ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي هَاشِمٍ مِثْلَهُ سَوَاءً قَالَ مُحَمَّدُ بْنُ يَحْيَى فَقُلْتُ لِمُحَمَّدِ بْنِ الْحَسَنِ يَا أَبَا جَعْفَرٍ وَدِدْتُ أَنَّ هَذَا الْخَبَرَ جَاءَ مِنْ غَيْرِ جِهَةِ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ فَقَالَ لَقَدْ حَدَّثَنِي قَبْلَ الْحَيْرَةِ بِعَشْرِ سِنِينَ .

And Muhammad Bin Yahya narrated to me, from Muhammad Bin Al Hassan Al Saffar, from Ahgmad Bin Abu Abdullah,

(It has been narrated) from Abu Hashim – similar to it, except that Muhammad Bin Yahya said, ‘So I said to Muhammad Bin Al-Hassan, ‘O Abu Ja’far! This news (Hadeeth) has come from a direction other than Ahmad Bin Abu Abdullah’. So he said, ‘He had narrated to me before the confusion by ten years’.[33]

مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبِي لِجَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ إِنَّ لِي إِلَيْكَ حَاجَةً فَمَتَى يَخِفُّ عَلَيْكَ أَنْ أَخْلُوَ بِكَ فَأَسْأَلَكَ عَنْهَا فَقَالَ لَهُ جَابِرٌ أَيَّ الْأَوْقَاتِ أَحْبَبْتَهُ فَخَلَا بِهِ فِي بَعْضِ الْأَيَّامِ فَقَالَ لَهُ يَا جَابِرُ أَخْبِرْنِي عَنِ اللَّوْحِ الَّذِي رَأَيْتَهُ فِي يَدِ أُمِّي فَاطِمَةَ ( عليها السلام ) بِنْتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَا أَخْبَرَتْكَ بِهِ أُمِّي أَنَّهُ فِي ذَلِكَ اللَّوْحِ مَكْتُوبٌ

Muhammad Bin Yahya and Muhammad Bin Abdullah, from Abdullah Bin Ja’far, from Al Hassan Bin Zareyf and Ali Bin Muhammad, from Salih Bin Abu Hammad, from Bakr Bin Salih, from Abdul Rahman Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws said to Jabir Bin Abdullah Al-Ansary: ‘For me^-asws there is a need to you, therefore whenever there is ease upon you, I shall be alone with you and ask you about it’. Jabir said to him^-asws, ‘Whichever timings are suitable to you^-asws’. So he^-asws isolated with him during one of the days, and he^-asws said to Jabir: ‘Inform me^-asws about the Tablet which you saw in the hand of my^-asws mother^-asws (Syeda) Fatima^-asws Bint Rasool-Allah^-saww and what my^-asws mother^-asws informed you with what was written in that Tablet’.

فَقَالَ جَابِرٌ أَشْهَدُ بِاللَّهِ أَنِّي دَخَلْتُ عَلَى أُمِّكَ فَاطِمَةَ ( عليها السلام ) فِي حَيَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَهَنَّيْتُهَا بِوِلَادَةِ الْحُسَيْنِ وَ رَأَيْتُ فِي يَدَيْهَا لَوْحاً أَخْضَرَ ظَنَنْتُ أَنَّهُ مِنْ زُمُرُّدٍ وَ رَأَيْتُ فِيهِ كِتَاباً أَبْيَضَ شِبْهَ لَوْنِ الشَّمْسِ فَقُلْتُ لَهَا بِأَبِي وَ أُمِّي يَا بِنْتَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مَا هَذَا اللَّوْحُ فَقَالَتْ هَذَا لَوْحٌ أَهْدَاهُ اللَّهُ إِلَى رَسُولِهِ ( صلى الله عليه وآله ) فِيهِ اسْمُ أَبِي وَ اسْمُ بَعْلِي وَ اسْمُ ابْنَيَّ وَ اسْمُ الْأَوْصِيَاءِ مِنْ وُلْدِي وَ أَعْطَانِيهِ أَبِي لِيُبَشِّرَنِي بِذَلِكَ

Jabir said, ‘I testify with Allah^-azwj that I went over to your^-asws mother^-asws (Syeda) Fatima^-asws during the lifetime of Rasool-Allah^-saww and congratulated her^-asws of the arrival of Al-Husayn^-asws, and I saw a green Tablet in her^-asws hand which I thought was made of emerald, and I saw a white writing therein resembling the colour of the sun. So I said to her^-asws, ‘By my father and my mother, O daughter of Rasool-Allah^-saww! What is this Tablet?’ She^-asws said: ‘This is a Tablet which Allah^-azwj Gifted to His^-azwj Rasool^-saww. There is the name of my^-asws father^-saww, and name of my^-asws husband^-asws, and name of my^-asws two sons^-asws, and names of the successors^-asws from my^-asws children, and my father^-saww gave it to me^-asws in order to give me^-asws the glad tidings with that’.

قَالَ جَابِرٌ فَأَعْطَتْنِيهِ أُمُّكَ فَاطِمَةُ ( عليها السلام ) فَقَرَأْتُهُ وَ اسْتَنْسَخْتُهُ فَقَالَ لَهُ أَبِي فَهَلْ لَكَ يَا جَابِرُ أَنْ تَعْرِضَهُ عَلَيَّ قَالَ نَعَمْ فَمَشَى مَعَهُ أَبِي إِلَى مَنْزِلِ جَابِرٍ فَأَخْرَجَ صَحِيفَةً مِنْ رَقٍّ فَقَالَ يَا جَابِرُ انْظُرْ فِي كِتَابِكَ لِأَقْرَأَ أَنَا عَلَيْكَ فَنَظَرَ جَابِرٌ فِي نُسْخَةٍ فَقَرَأَهُ أَبِي فَمَا خَالَفَ حَرْفٌ حَرْفاً

Jabir said, ‘Your^-asws mother^-asws gave it to me, so I read it and copied it’. So my^-asws father^-asws said to him: ‘So is it for you, O Jabir, that you display it to me^-asws?’ He said, ‘Yes’. So my^-asws father^-asws went with him to the house of Jabir, and he brought out a parchment of paper. So he^-asws said: ‘O Jabir! Look into your handwriting and I^-asws shall read upon you’. Jabir look into the copy and my^-asws father^-asws read, and no letter differed from a letter.

فَقَالَ جَابِرٌ فَأَشْهَدُ بِاللَّهِ أَنِّي هَكَذَا رَأَيْتُهُ فِي اللَّوْحِ مَكْتُوباً بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ هَذَا كِتَابٌ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ لِمُحَمَّدٍ نَبِيِّهِ وَ نُورِهِ وَ سَفِيرِهِ وَ حِجَابِهِ وَ دَلِيلِهِ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ مِنْ عِنْدِ رَبِّ الْعَالَمِينَ

Jabir said, ‘I testify with Allah^-azwj that I saw it written like this in the Tablet: -“In the Name of Allah^-azwj the Beneficent, the Merciful! This is a Letter from Allah^-azwj the Mighty, the Wise, to Muhammad^-saww His^-azwj Prophet^-saww, and His^-azwj Light, and His^-azwj Ambassador, and His^-azwj Veil, and His^-azwj Proof. The Trustworthy Spirit descended with it from the Lord^-azwj of the worlds.

عَظِّمْ يَا مُحَمَّدُ أَسْمَائِي وَ اشْكُرْ نَعْمَائِي وَ لَا تَجْحَدْ آلَائِي إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا قَاصِمُ الْجَبَّارِينَ وَ مُدِيلُ الْمَظْلُومِينَ وَ دَيَّانُ الدِّينِ

O Muhammad^-saww! Magnify My^-azwj Names and thank for My^-azwj Bounties and do not deny My^-azwj Signs. Me^-azwj, I^-azwj am Allah^-azwj! There is no god except for I^-azwj and the Crusher of the tyrants and the Helper of the oppressed and Maker of the Religion.

إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَمَنْ رَجَا غَيْرَ فَضْلِي أَوْ خَافَ غَيْرَ عَدْلِي عَذَّبْتُهُ عَذَاباً لَا أُعَذِّبُهُ أَحَداً مِنَ الْعَالَمِينَ 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 وَ سِبْطَيْكَ حَسَنٍ وَ حُسَيْنٍ

Me^-azwj, I^-azwj am Allah^-azwj! There is no god except for I^-azwj, so the one who wishes for other than My^-azwj Grace or fears other than My^-azwj Justice, I^-azwj shall Punish him with a Punishment I^-azwj have not Punished anyone from the worlds. So I^-asws am the One^-azwj you^-saww should worship and upon Me^-azwj should you^-saww rely. I^-azwj did not Send a Prophet^-saww and Completed his^-as days and Expired his^-as term except that I^-azwj Made a successor^-as to be for him^-as, and I^-azwj Preferred you^-saww upon the (rest of the) Prophets^-as, and Preferred your^-saww successor^-asws over the (rest of the) succesors^-as, and Honoured you^-saww with your^-saww two young ones^-asws and two grandsons Hassan^-asws and Husayn^-asws.

فَجَعَلْتُ 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 حُجَّتِيَ الْبَالِغَةَ عِنْدَهُ

So I^-azwj Made Hassan^-asws as a mine of My^-azwj Knowledge after the expiry of the term of his^-asws father^-asws, and I^-azwj Made Husayn^-asws as a treasurer of My^-azwj Revelation and Honoured him^-asws with the martyrdom and Ended for him^-asws with the happiness. Thus, he^-asws is the most superior of the ones martyred and the loftiest of the levels of the martyrs. I^-azwj Made the complete Speech of Mine^-azwj to be with him^-asws and My^-azwj clear Proof to be with him^-asws.

بِعِتْرَتِهِ أُثِيبُ وَ أُعَاقِبُ أَوَّلُهُمْ عَلِيٌّ سَيِّدُ الْعَابِدِينَ وَ زَيْنُ أَوْلِيَائِيَ الْمَاضِينَ وَ ابْنُهُ شِبْهُ جَدِّهِ الْمَحْمُودِ مُحَمَّدٌ الْبَاقِرُ عِلْمِي وَ الْمَعْدِنُ لِحِكْمَتِي

By his^-asws family I^-azwj Shall Reward and Punish. The first of them^-asws is Ali^-asws Chief of the worshippers and adornment of My^-azwj friends, the past ones; and his^-asws son would resemble his^-asws grandfather^-saww, the praised one, Muhammad^-saww, the expounder (Al-Baqir) of My^-azwj Knowledge and the Mine of My^-azwj Wisdom.

سَيَهْلِكُ الْمُرْتَابُونَ فِي جَعْفَرٍ الرَّادُّ عَلَيْهِ كَالرَّادِّ عَلَيَّ حَقَّ الْقَوْلُ مِنِّي لَأُكْرِمَنَّ مَثْوَى جَعْفَرٍ وَ لَأَسُرَّنَّهُ فِي أَشْيَاعِهِ وَ أَنْصَارِهِ وَ أَوْلِيَائِهِ أُتِيحَتْ بَعْدَهُ مُوسَى فِتْنَةٌ عَمْيَاءُ حِنْدِسٌ لِأَنَّ خَيْطَ فَرْضِي لَا يَنْقَطِعُ وَ حُجَّتِي لَا تَخْفَى

The doubters in Ja’far^-asws would be destroyed. The rejection upon him^-asws is like the rejection upon Me^-azwj, being a rightful Word from Me^-azwj. I^-azwj shall Honour the dwelling of Ja’far^-asws and I^-azwj shall Cheer him^-asws with regards to his^-asws Shias and his^-asws helpers and his^-asws friends. After him^-asws Musa^-asws shall live during a blinding strife of darkness because the thread of My^-azwj Obligation does not get cut-off and My^-azwj Divine Authority does not get concealed.

وَ أَنَّ أَوْلِيَائِي يُسْقَوْنَ بِالْكَأْسِ الْأَوْفَى مَنْ جَحَدَ وَاحِداً مِنْهُمْ فَقَدْ جَحَدَ نِعْمَتِي وَ مَنْ غَيَّرَ آيَةً مِنْ كِتَابِي فَقَدِ افْتَرَى عَلَيَّ وَيْلٌ لِلْمُفْتَرِينَ الْجَاحِدِينَ عِنْدَ انْقِضَاءِ مُدَّةِ مُوسَى عَبْدِي وَ حَبِيبِي وَ خِيَرَتِي فِي عَلِيٍّ وَلِيِّي وَ نَاصِرِي وَ مَنْ أَضَعُ عَلَيْهِ أَعْبَاءَ النُّبُوَّةِ وَ أَمْتَحِنُهُ بِالِاضْطِلَاعِ بِهَا يَقْتُلُهُ عِفْرِيتٌ مُسْتَكْبِرٌ يُدْفَنُ فِي الْمَدِينَةِ الَّتِي بَنَاهَا الْعَبْدُ الصَّالِحُ إِلَى جَنْبِ شَرِّ خَلْقِي

And My^-azwj friends would be quenching with the full cups. The one who rejects one of them^-asws, so he has rejected My^-azwj Bounty, and the one who changes a Verse from My^-azwj Book, so he has forged (a lie) upon Me^-azwj. Woe be unto the forgers, the rejecters, at the expiry of the term of Musa^-asws, My^-azwj servant and My^-azwj Beloved and My^-azwj Choice is Ali^-azwj, My^-azwj Guardian^-asws and My^-azwj helper, and the one upon whom I^-azwj shall Place the task of the Prophet-hood and Test him^-asws with the performance with it. And arrogant demon would murder him^-asws. He^-asws would be buried in a city being built by the righteous servant of (Mine^-azwj), to the side of the most evil of My^-azwj creatures (Harun Rashid).

حَقَّ الْقَوْلُ مِنِّي لَأَسُرَّنَّهُ بِمُحَمَّدٍ ابْنِهِ وَ خَلِيفَتِهِ مِنْ بَعْدِهِ وَ وَارِثِ عِلْمِهِ فَهُوَ مَعْدِنُ عِلْمِي وَ مَوْضِعُ سِرِّي وَ حُجَّتِي عَلَى خَلْقِي لَا يُؤْمِنُ عَبْدٌ بِهِ إِلَّا جَعَلْتُ الْجَنَّةَ مَثْوَاهُ وَ شَفَّعْتُهُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ كُلُّهُمْ قَدِ اسْتَوْجَبُوا النَّارَ

A Truthful Word from Me^-azwj. I^-azwj shall cheer him^-asws with Muhammad^-asws, his^-asws son^-asws and his^-asws Caliph from after him^-asws, and an inheritor of his^-asws knowledge. So he^-asws would be the Mine of My^-azwj Knowledge and the Place of My^-azwj Secrets and My^-azwj Divine Authority upon My^-azwj creatures. No servant would believe in him^-asws except that I^-azwj shall Make the Paradise as being his Reward and he would intercede among seventy from his family members, all of them being such that the Fire would have been Obligated upon them.

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 وَ أُكْمِلُ ذَلِكَ بِابْنِهِ م‏ح‏م‏د رَحْمَةً لِلْعَالَمِينَ عَلَيْهِ كَمَالُ مُوسَى وَ بَهَاءُ عِيسَى وَ صَبْرُ أَيُّوبَ

And I^-azwj shall Seal with the happiness for his^-asws son Ali^-asws, My^-azwj Guardian and My^-azwj helper and the witness among My^-azwj creatures and My^-azwj Trustee upon My^-azwj Revelation. I^-azwj shall Bring out from him^-asws, the caller to My^-azwj Way and the treasurer of My^-azwj Knowledge, Al-Hassan^-asws, and Complete that with his^-asws son^-asws ‘M H M D’, being a mercy to the worlds. Upon him^-asws would be the perfection of Musa^-as, and the gloriousness of Isa^-as and patience of Ayoub^-as.

فَيُذَلُّ أَوْلِيَائِي فِي زَمَانِهِ وَ تُتَهَادَى رُءُوسُهُمْ كَمَا تُتَهَادَى رُءُوسُ التُّرْكِ وَ الدَّيْلَمِ فَيُقْتَلُونَ وَ يُحْرَقُونَ وَ يَكُونُونَ خَائِفِينَ مَرْعُوبِينَ وَجِلِينَ تُصْبَغُ الْأَرْضُ بِدِمَائِهِمْ وَ يَفْشُو الْوَيْلُ وَ الرَّنَّةُ فِي نِسَائِهِمْ أُولَئِكَ أَوْلِيَائِي حَقّاً بِهِمْ أَدْفَعُ كُلَّ فِتْنَةٍ عَمْيَاءَ حِنْدِسٍ وَ بِهِمْ أَكْشِفُ الزَّلَازِلَ وَ أَدْفَعُ الْآصَارَ وَ الْأَغْلَالَ أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَ رَحْمَةٌ وَ أُولَئِكَ هُمُ الْمُهْتَدُونَ

During his^-asws time My^-azwj friends would be humiliated and their heads would be gifted just as the gifting of the heads of the Turks and the Daylam. So they would be killed and burned and they would happen to be fearful, terrified, exiled. The land – would be dyed with their blood and the wailing and lamentations would be widespread among their womenfolk. Those are My^-azwj friends, truly. By them I^-azwj shall Repel every dark blinding strife, and by them I^-azwj shall Remove the earthquakes and Push away the sufferings and the shackles. Those are the ones^-asws upon whom are the Salawat from their Lord^-azwj and Mercy, and they are the ones who are Guided!”.

قَالَ عَبْدُ الرَّحْمَنِ بْنُ سَالِمٍ قَالَ أَبُو بَصِيرٍ لَوْ لَمْ تَسْمَعْ فِي دَهْرِكَ إِلَّا هَذَا الْحَدِيثَ لَكَفَاكَ فَصُنْهُ إِلَّا عَنْ أَهْلِهِ .

Abdul Rahman Bin Salim said, ‘Abu Baseer said, ‘If you did not hear during your time except for this Hadeeth, it would suffice you. Therefore, protect it except from its deserving ones’.[34]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ الطَّيَّارِ يَقُولُ كُنَّا عِنْدَ مُعَاوِيَةَ أَنَا وَ الْحَسَنُ وَ الْحُسَيْنُ وَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ وَ عُمَرُ ابْنُ أُمِّ سَلَمَةَ وَ أُسَامَةُ بْنُ زَيْدٍ فَجَرَى بَيْنِي وَ بَيْنَ مُعَاوِيَةَ كَلَامٌ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Aban Bin Abu Ayyash, from Suleymn Bin Qays and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Umar Bin Azina and Ali Bin Muhammad, from Ahmad Bin Hilal, from Ibn Abu Umeyr, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays who said,

‘I heard Abdullah Bin Ja’far Al-Tayyar saying, ‘We were in the presence of Muawiya, I, and Al-Hassan^-asws and Al-Husayn^-asws, and Abdullah Bin Abbas, and Umar son of Umm Salma^-as, and Asama Bin Zayd, and there flowed (heated) speech between me and Muawiya.

فَقُلْتُ لِمُعَاوِيَةَ سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ثُمَّ أَخِي عَلِيُّ بْنُ أَبِي طَالِبٍ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ فَإِذَا اسْتُشْهِدَ عَلِيٌّ فَالْحَسَنُ بْنُ عَلِيٍّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ثُمَّ ابْنِيَ الْحُسَيْنُ مِنْ بَعْدِهِ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ فَإِذَا اسْتُشْهِدَ فَابْنُهُ عَلِيُّ بْنُ الْحُسَيْنِ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ سَتُدْرِكُهُ يَا عَلِيُّ ثُمَّ ابْنُهُ مُحَمَّدُ بْنُ عَلِيٍّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ سَتُدْرِكُهُ يَا حُسَيْنُ ثُمَّ يُكَمِّلُهُ اثْنَيْ عَشَرَ إِمَاماً تِسْعَةً مِنْ وُلْدِ الْحُسَيْنِ

I said to Muawiya, ‘I heard Rasool-Allah^-saww saying: ‘I^-saww am closer with the Momineen than their own selves, then my^-saww brother^-asws Ali^-asws Bin Abu Talib^-asws is closer with the Momineen than their own selves. So when Ali^-asws is martyred, then Al-Hassan^-asws Bin Ali^-asws would be closer with the Momineen than their own selves, then my^-saww son^-asws Al Husayn^-asws Bin Ali^-asws from after him^-asws would be closer to the Momineen than their own selves. So when he^-asws is martyred, so it would be his^-asws son^-asws Ali^-asws Bin Al-Husayn^-asws who would be closer with the Momineen than their own selves, and you^-asws will be seeing him^-asws, O Ali^-asws! Then it would be his^-asws son^-asws Muhammad^-asws Bin Ali^-asws who would be closer with the Momineen than their own selves, and you^-asws will be seeing him^-asws, O Husayn^-asws! Then ten Imams^-asws would be completed, nine being from the sons^-asws of Al-Husayn^-asws’’.

قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ اسْتَشْهَدْتُ الْحَسَنَ وَ الْحُسَيْنَ وَ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ وَ عُمَرَ ابْنَ أُمِّ سَلَمَةَ وَ أُسَامَةَ بْنَ زَيْدٍ فَشَهِدُوا لِي عِنْدَ مُعَاوِيَةَ

Abdullah Bin Ja’far said, ‘And I made witnesses of Al-Hassan^-asws, and Al-Husayn^-asws, and Abdullah Bin Abbas, and Umar son of Umm Salma^-as, and Asama Bin Zayd, so they bore witness for me in the presence of Muawiya’.

قَالَ سُلَيْمٌ وَ قَدْ سَمِعْتُ ذَلِكَ مِنْ سَلْمَانَ وَ أَبِي ذَرٍّ وَ الْمِقْدَادِ وَ ذَكَرُوا أَنَّهُمْ سَمِعُوا ذَلِكَ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Suleym said, ‘And I had heard that from Salman^-as, and Abu Zarr^-as, and Al-Miqdad^-as, and they^-as mentioned that they^-as had heard that from Rasool-Allah^-saww’.[35]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He (the narrator) said, ‘Then Ali^-asws (went away) with him to his^-asws house and taught him the knowledge of the Religion’.[36]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي سَعِيدٍ الْعُصْفُورِيِّ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ أَحَدَ عَشَرَ مِنْ وُلْدِهِ مِنْ نُورِ عَظَمَتِهِ فَأَقَامَهُمْ أَشْبَاحاً فِي ضِيَاءِ نُورِهِ يَعْبُدُونَهُ قَبْلَ خَلْقِ الْخَلْقِ يُسَبِّحُونَ اللَّهَ وَ يُقَدِّسُونَهُ وَ هُمُ الْأَئِمَّةُ مِنْ وُلْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from Abu Saeed Al Usfoury, from Amro Bin Sabit, from Abu Hamza who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘Allah^-azwj Created Muhammad^-saww and Ali^-asws and eleven from his^-asws sons^-asws from the Light of His^-azwj Magnificence. Then He^-azwj Stood them^-asws as being resemblances in the illumination of His^-azwj Light, worshipping Him^-azwj before the creation of the creatures. They^-asws were Glorifying Allah^-azwj and they^-asws were Extolling His^-azwj Holiness, and they^-asws are the Imams^-asws from the children of Rasool-Allah^-saww’.[37]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So Amir Al-Momineen^-asws said to him: ‘For this community there are twelve Imam^-asws of Guidance from the children of His^-azwj Prophet^-saww, and they^-asws are from me^-asws; and as for the house of our Prophet^-saww in the Paradise, so it is in its most superior and noblest, the Garden of Eden; and as for the ones who would be with him^-saww in his^-saww house therein, so it would be these twelve Imams^-asws from his^-asws offspring, and their^-asws mothers and their^-asws grandmothers, and the mothers of their^-asws grandmothers, and their^-asws children. No one (from the general public) would participate with them^-asws in it’.[39]

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

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

(It has been narrated) from Abu Ja’far^-asws, from Jabir Bin Abdullah Al-Ansary who said, ‘I went over to (Syeda) Fatima^-asws and in front of her^-asws was a Tablet wherein were the names of the successors^-asws from her^-asws children. So, I counted twelve, the last of these being Al-Qaim^-asws. There from these were ‘Muhammad’ and thee from these were ‘Ali’’.[40]

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

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

(It has been narrated) from Abu Ja’far^-asws having: ‘Allah^-azwj Sent Muhammad^-saww to the Jinn and the human and after him^-saww Made twelve succesors^-asws. From them^-asws are some who have preceded, and from them^-asws are some who remain; and every successor^-asws, a Sunnah flowed with him^-asws; and the successors^-asws, those from after Muhammad^-saww are upon the Sunnah of the successors^-as of Isa^-as, they were twelve, and it was so that Amir Al-Momineen^-asws was upon the Sunnah of Isa^-as’.[41]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ لِابْنِ عَبَّاسٍ إِنَّ لَيْلَةَ الْقَدْرِ فِي كُلِّ سَنَةٍ وَ إِنَّهُ يَنْزِلُ فِي تِلْكَ اللَّيْلَةِ أَمْرُ السَّنَةِ وَ لِذَلِكَ الْأَمْرِ وُلَاةٌ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ ابْنُ عَبَّاسٍ مَنْ هُمْ قَالَ أَنَا وَ أَحَدَ عَشَرَ مِنْ صُلْبِي أَئِمَّةٌ مُحَدَّثُونَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa and Muhammad Bin Abu Abdullah and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, altogether from Al Hassan Bin Al Abbas Bin Al Hareysh,

(It has been narrated) from Abu Ja’far^-asws the 2^nd that Amir Al-Momineen^-asws said to Ibn Abbas: ‘The Night of Pre-determination (لَيْلَةَ الْقَدْرِ) is during every years, and during that night descends the Commands for the year, and for that has to be a Master^-asws of the Command after Rasool-Allah^-saww’. So Ibn Abbas said, ‘Who are they^-asws?’ He^-asws said: ‘I^-asws and eleven from my^-asws lineage, Imams^-asws who are Muhaddith (Whom Angels discuss with)’.[42]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَصْحَابِهِ آمِنُوا بِلَيْلَةِ الْقَدْرِ إِنَّهَا تَكُونُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ وَ لِوُلْدِهِ الْأَحَدَ عَشَرَ مِنْ بَعْدِي .

And by this chain,

‘He (Abu Ja’far^-asws) said: ‘Rasool-Allah^-saww to his^-saww companions: ‘Believe in the Night of Pre-determination (لَيْلَةَ الْقَدْرِ), it would occur for Ali^-asws Bin Abu Talib^-asws and for his^-asws sons^-asws, the eleven from after me^-saww’.[43]

وَ بِهَذَا الْإِسْنَادِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ لِأَبِي بَكْرٍ يَوْماً لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ وَ أَشْهَدُ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَسُولُ اللَّهِ مَاتَ شَهِيداً وَ اللَّهِ لَيَأْتِيَنَّكَ فَأَيْقِنْ إِذَا جَاءَكَ فَإِنَّ الشَّيْطَانَ غَيْرُ مُتَخَيِّلٍ بِهِ

And by this chain,

‘Amir Al-Momineen^-asws said to Abu Bakr one day: ‘[3:169] And reckon not those who are killed in Allah’s Way as dead; but, they are alive (and) are being provided sustenance from their Lord. And I^-asws testify that Muhammad^-saww Rasool^-saww of Allah^-azwj died as a martyr. By Allah^-azwj! He^-saww would be coming to you, therefore be convinced when he^-saww does come to you for the Satan^-la cannot be dreamt as being him^-saww’.

فَأَخَذَ عَلِيٌّ بِيَدِ أَبِي بَكْرٍ فَأَرَاهُ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ لَهُ يَا أَبَا بَكْرٍ آمِنْ بِعَلِيٍّ وَ بِأَحَدَ عَشَرَ مِنْ وُلْدِهِ إِنَّهُمْ مِثْلِي إِلَّا النُّبُوَّةَ وَ تُبْ إِلَى اللَّهِ مِمَّا فِي يَدِكَ فَإِنَّهُ لَا حَقَّ لَكَ فِيهِ

Ali^-asws grabbed Abu Bakr by the hand and showed him the Prophet^-saww, and he^-saww said to him: ‘O Abu Bakr! Believe in Ali^-asws and in eleven from his^-asws sons^-asws. They^-asws are like me^-saww except for the Prophet-hood, and repent to Allah^-azwj from what is in your hands, for there isn’t a right for you in it’.

قَالَ ثُمَّ ذَهَبَ فَلَمْ يُرَ .

He (the narrator) said, ‘Then he^-saww went as was not seen (again)’.[44]

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

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

‘I heard Abu Ja’far^-asws saying: ‘The twelve Imams^-asws from the Progeny^-asws of Muhammad^-saww, all of them^-asws are Muhaddath (Whom the Angels discuss with) from the children of Rasool-Allah^-saww and children of Ali^-asws Bin Abu Talib^-asws. Thus, Rasool-Allah^-saww and Ali^-asws, they^-asws are the two parents^-asws’.[45]

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

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘There would happen to be nine Imams^-asws after Al-Husayn^-asws Bin Ali^-asws, the ninth of them^-asws being their^-asws Qaim^-asws’.[46]

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

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

‘I heard Abu Ja’far^-asws saying: ‘We^-asws are twelve Imams^-asws. From them^-asws are Hassan^-asws, and Husayn^-asws, then the Imams^-asws are from the sons^-asws of Al-Husayn^-asws’.[47]

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

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

(It has been narrated) from Abu Ja’far^-asws having said:’ Rasool-Allah^-saww said: ‘I^-saww and twelve from my^-saww children^-asws, and you^-asws O Ali^-asws are the anchors of the earth, meaning its pegs and its ropes. By us^-asws Allah^-azwj Stabilises the earth from subsiding with its inhabitants. So when the twelve from my^-saww sons^-asws go away, the earth would submerge its inhabitants and they would not be Given a Respite’.[48]

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

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘From my^-saww children there would be twelve excellent captains, Muhaddisoun (Whom the Angels discuss with), understanding ones. Their^-asws last one, the Rising one with the Truth (الْقَائِمُ بِالْحَقِّ) would fill it (the earth) with justice just as it had been filled with tyranny’.[49]

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

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

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

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

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

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

So Allah^-azwj Revealed unto them: “O My^-azwj Angels, and O My^-azwj skies, and O My^-azwj earth! Calm down!” Then He^-azwj Uncovered a Veil from the Veils, and there were behind it, Muhammad^-saww and twelve successors^-asws of his^-saww, and Grabbed the hand of Al-Qaim^-asws from between them^-asws and He^-azwj Said: “O My^-azwj Angels, and O My^-azwj skies, and O My^-azwj earth! By this one^-asws I^-azwj shall Triumph for this one^-asws”. He^-azwj Said it three times’.[50]

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

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

‘I, and Abu Baseer, and Mihran a slave of Abu Ja’far^-asws were in his^-asws house in Makkah. Muhammad Bin Imran said, ‘I heard Abu Abdullah^-asws saying: ‘We^-asws are twelve Muhaddith (Whom the Angels discuss with)’. So Abu Baseer said to him, ‘You heard from Abu Abdullah^-asws?’ So he oathed to him once or twice that he did hear it. Then Abu Baseer said, ‘But I heard it from Abu Ja’far^-asws’.[51]

باب فِي أَنَّهُ إِذَا قِيلَ فِي الرَّجُلِ شَيْ‏ءٌ فَلَمْ يَكُنْ فِيهِ وَ كَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَإِنَّهُ هُوَ الَّذِي قِيلَ فِيهِ

Chapter 127 – Regarding that when something is said regarding the man and does not happen to be in him, and it happens to be in his son, or a son of his son, so it is that which was said regarding him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَعَالَى أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً سَوِيّاً مُبَارَكاً يُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ يُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ وَ جَاعِلُهُ رَسُولًا إِلَى بَنِي إِسْرَائِيلَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Riab, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj the Exalted Revealed unto Imran^-as: “I^-azwj shall Grant to you^-as a male (son), perfect, Blessed. He^-as will cure the blindness and leprosy, and he^-as will revive the dead by the Permission of Allah^-azwj, and I^-azwj shall Make him^-as a Rasool^-as to the Children of Israel”.

فَحَدَّثَ عِمْرَانُ امْرَأَتَهُ حَنَّةَ بِذَلِكَ وَ هِيَ أُمُّ مَرْيَمَ فَلَمَّا حَمَلَتْ كَانَ حَمْلُهَا بِهَا عِنْدَ نَفْسِهَا غُلَامٌ فَلَمَّا وَضَعَتْها قالَتْ رَبِّ إِنِّي وَضَعْتُها أُنْثى… وَ لَيْسَ الذَّكَرُ كَالْأُنْثى أَيْ لَا يَكُونُ الْبِنْتُ رَسُولًا يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ اللَّهُ أَعْلَمُ بِما وَضَعَتْ

So Imran^-as narrated it to his^-as wife Hanna with that, and she is the mother of Maryam^-as. So when she was expecting, it was so that within herself she thought it was a boy. [3:36] So when she gave birth to it, she said: My Lord! Surely I have brought it forth a female . . . . and the male is not like the female’, i.e., a daughter cannot happen to be a Rasool^-as. Allah^-azwj Mighty and Majestic Said and Allah was more Knowing of what she gave birth to.

فَلَمَّا وَهَبَ اللَّهُ تَعَالَى لِمَرْيَمَ عِيسَى كَانَ هُوَ الَّذِي بَشَّرَ بِهِ عِمْرَانَ وَ وَعَدَهُ إِيَّاهُ فَإِذَا قُلْنَا فِي الرَّجُلِ مِنَّا شَيْئاً وَ كَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلَا تُنْكِرُوا ذَلِكَ .

So when Allah^-azwj the Exalted Granted Isa^-as to Maryam^-as, it was so that he^-as was the one Imran^-as had been Given glad tidings with, and Promised to him^-as. So when we^-asws say something regarding the man^-asws from us^-asws, and it happens to be in his^-asws son, or a son of his^-asws son, so do not be denying that’.[52]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قُلْنَا فِي رَجُلٍ قَوْلًا فَلَمْ يَكُنْ فِيهِ وَ كَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلَا تُنْكِرُوا ذَلِكَ فَإِنَّ اللَّهَ تَعَالَى يَفْعَلُ مَا يَشَاءُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamai,

(It has been narrated) from Abu Abdullah^-asws having said: ‘We^-asws would say words regarding a man, so it may not happen in him, and it may happen in his son, or a son of his son, therefore do not be denying that, for Allah^-azwj Does whatever He^-azwj so Desires to’.[53]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَدْ يَقُومُ الرَّجُلُ بِعَدْلٍ أَوْ بِجَوْرٍ وَ يُنْسَبُ إِلَيْهِ وَ لَمْ يَكُنْ قَامَ بِهِ فَيَكُونُ ذَلِكَ ابْنَهُ أَوِ ابْنَ ابْنِهِ مِنْ بَعْدِهِ فَهُوَ هُوَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja who said,

‘I heard Abu Abdullah^-asws saying: ‘The man would be rising with justice or with tyranny and it would be linked to him (that he would be doing so), and he does not happen to be rising with it, and that happens to be his son, or a son of his son from after him, so it (that) would be it’.[54]

باب أَنَّ الْأَئِمَّةَ ( عليهم السلام ) كُلَّهُمْ قَائِمُونَ بِأَمْرِ اللَّهِ تَعَالَى هَادُونَ إِلَيْهِ

Chapter 128 – The Imams^-asws, all of them^-asws are establishing the Command of Allah^-azwj the Exalted, guiding to Him^-azwj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زَيْدٍ أَبِي الْحَسَنِ عَنِ الْحَكَمِ بْنِ أَبِي نُعَيْمٍ قَالَ أَتَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) وَ هُوَ بِالْمَدِينَةِ فَقُلْتُ لَهُ عَلَيَّ نَذْرٌ بَيْنَ الرُّكْنِ وَ الْمَقَامِ إِنْ أَنَا لَقِيتُكَ أَنْ لَا أَخْرُجَ مِنَ الْمَدِينَةِ حَتَّى أَعْلَمَ أَنَّكَ قَائِمُ آلِ مُحَمَّدٍ أَمْ لَا فَلَمْ يُجِبْنِي بِشَيْ‏ءٍ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Zayd Abu Al Hassan, from Al Hakam Bin Abu Nuaym who said,

‘I went over to Abu Ja’far^-asws and he^-asws was in Al-Medina, and I said to him^-asws, ‘Upon me there is a vow between Al-Rukn (a corner of the Kaaba) and Al-Maqam (of Ibrahim^-as) that if I were to meet you^-asws, I will not exit from Al-Medina until I know (for certain) whether you^-asws are the Qaim^-asws of the Progeny^-asws of Muhammad^-saww or not’. But, he^-asws did not answer me with anything.

فَأَقَمْتُ ثَلَاثِينَ يَوْماً ثُمَّ اسْتَقْبَلَنِي فِي طَرِيقٍ فَقَالَ يَا حَكَمُ وَ إِنَّكَ لَهَاهُنَا بَعْدُ فَقُلْتُ نَعَمْ إِنِّي أَخْبَرْتُكَ بِمَا جَعَلْتُ لِلَّهِ عَلَيَّ فَلَمْ تَأْمُرْنِي وَ لَمْ تَنْهَنِي عَنْ شَيْ‏ءٍ وَ لَمْ تُجِبْنِي بِشَيْ‏ءٍ فَقَالَ بَكِّرْ عَلَيَّ غُدْوَةً الْمَنْزِلَ فَغَدَوْتُ عَلَيْهِ فَقَالَ ( عليه السلام ) سَلْ عَنْ حَاجَتِكَ

So I stayed for thirty days, then he^-asws met me in a street and he^-asws said: ‘O Hakeym, and you are still over here?’ So I said, ‘Yes. I did inform you^-asws with what I had Made for (the Sake of) Allah^-azwj upon me, but you^-asws did not instruct me nor did you^-asws forbid me about anything, and you^-asws did not answer me with anything’. He^-asws said: ‘Come tomorrow early in the morning to the house’. So I went the next morning to him^-asws, and he^-asws said to me: ‘Ask your need’.

فَقُلْتُ إِنِّي جَعَلْتُ لِلَّهِ عَلَيَّ نَذْراً وَ صِيَاماً وَ صَدَقَةً بَيْنَ الرُّكْنِ وَ الْمَقَامِ إِنْ أَنَا لَقِيتُكَ أَنْ لَا أَخْرُجَ مِنَ الْمَدِينَةِ حَتَّى أَعْلَمَ أَنَّكَ قَائِمُ آلِ مُحَمَّدٍ أَمْ لَا فَإِنْ كُنْتَ أَنْتَ رَابَطْتُكَ وَ إِنْ لَمْ تَكُنْ أَنْتَ سِرْتُ فِي الْأَرْضِ فَطَلَبْتُ الْمَعَاشَ

So I said, ‘I made it (for the Sake of) Allah^-azwj, a vow upon me and some Fasts and charity between Al-Rukn and Al-Maqam that if I were to meet you^-asws, I will not exit from Al-Medina until I know (for certain) whether you^-asws are Qaim^-asws of the Progeny^-asws of Muhammad^-saww or not. Therefore, if you^-asws were as such, I shall maintain links with you^-asws, and if you^-asws do not happen to be, I shall travel in the land and seek the livelihood’.

فَقَالَ يَا حَكَمُ كُلُّنَا قَائِمٌ بِأَمْرِ اللَّهِ قُلْتُ فَأَنْتَ الْمَهْدِيُّ قَالَ كُلُّنَا نَهْدِي إِلَى اللَّهِ قُلْتُ فَأَنْتَ صَاحِبُ السَّيْفِ قَالَ كُلُّنَا صَاحِبُ السَّيْفِ وَ وَارِثُ السَّيْفِ قُلْتُ فَأَنْتَ الَّذِي تَقْتُلُ أَعْدَاءَ اللَّهِ وَ يَعِزُّ بِكَ أَوْلِيَاءُ اللَّهِ وَ يَظْهَرُ بِكَ دِينُ اللَّهِ

So he^-asws said: ‘O Hakam! All of us (Imams^-asws) are Qaim (Standing) with the Command of Allah^-azwj’. I said, ‘So are you^-asws Al-Mahdi^-asws (the Guiding one)?’ He^-asws said: ‘All of us^-asws Guide to Allah^-azwj’. I said, ‘So are you^-asws the owner of the sword?’ He^-asws said: ‘All of us (Imams^-asws) are owners of the sword and the inheritors of the sword’. I said, ‘So are you^-asws the one who will be killing the enemies of Allah^-azwj and the friends of Allah^-azwj would be strengthen with you^-asws and the Religion of Allah^-azwj would overcome (all the other religions)?’

فَقَالَ يَا حَكَمُ كَيْفَ أَكُونُ أَنَا وَ قَدْ بَلَغْتُ خَمْساً وَ أَرْبَعِينَ سَنَةً وَ إِنَّ صَاحِبَ هَذَا الْأَمْرِ أَقْرَبُ عَهْداً بِاللَّبَنِ مِنِّي وَ أَخَفُّ عَلَى ظَهْرِ الدَّابَّةِ .

He^-asws said: ‘O Hakam! How can I^-asws happen to be (him^-asws), and I^-asws have already reached fifty-four years of age, and the Master^-asws of this Command would be closer to the ere of the milk (younger) than me^-asws, and lighter upon the back of the animal’.[55]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْقَائِمِ فَقَالَ كُلُّنَا قَائِمٌ بِأَمْرِ اللَّهِ وَاحِدٌ بَعْدَ وَاحِدٍ حَتَّى يَجِي‏ءَ صَاحِبُ السَّيْفِ فَإِذَا جَاءَ صَاحِبُ السَّيْفِ جَاءَ بِأَمْرٍ غَيْرِ الَّذِي كَانَ .

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws that he^-asws was asked about Al-Qaim^-asws, so he^-asws said: ‘All of us^-asws are Qaim (standing) with the Command of Allah^-azwj, one after one, until there would come the Owner of the sword. So when the owner of the sword comes, he^-asws would come with a matter other than which was’.[56]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْبَطَلِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ قَالَ إِمَامِهِمُ الَّذِي بَيْنَ أَظْهُرِهِمْ وَ هُوَ قَائِمُ أَهْلِ زَمَانِهِ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al Qasim Al Batal, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘[17:71] The Day when We will Call every human being with their Imam’. He^-asws said: ‘Their Imam^-asws would be that who will be in appearance before them, and he^-asws is Al-Qaim^-asws of the people of his^-asws era’.[57]

باب صِلَةِ الْإِمَامِ ( عليه السلام )

Chapter 129 – Helping the Imam^-asws

الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ بِإِسْنَادِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ زَعَمَ أَنَّ الْإِمَامَ يَحْتَاجُ إِلَى مَا فِي أَيْدِي النَّاسِ فَهُوَ كَافِرٌ إِنَّمَا النَّاسُ يَحْتَاجُونَ أَنْ يَقْبَلَ مِنْهُمُ الْإِمَامُ قَالَ اللَّهُ عَزَّ وَ جَلَّ خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها .

Al Husayn Bin Muhammad Bin Aamir, by his chain, raising it, said,

‘Abu Abdullah^-asws said: ‘The one who alleges that the Imam^-asws is needy to whatever is in the hands of the people, so he is a disbeliever. But rather, the people are needy that the Imam^-asws should be accepting from them. Allah^-azwj Mighty and Majestic Says [9:103] Take charity out from their wealth, you would cleanse them and purify them thereby’.[58]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عِيسَى بْنِ سُلَيْمَانَ النَّحَّاسِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الْخَيْبَرِيِّ وَ يُونُسَ بْنِ ظَبْيَانَ قَالَا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ شَيْ‏ءٍ أَحَبَّ إِلَى اللَّهِ مِنْ إِخْرَاجِ الدَّرَاهِمِ إِلَى الْإِمَامِ وَ إِنَّ اللَّهَ لَيَجْعَلُ لَهُ الدِّرْهَمَ فِي الْجَنَّةِ مِثْلَ جَبَلِ أُحُدٍ

A number of our companions, from Ahmad Bin Muhammad, from Al Washha, from Isa Bin Suleyman Al Nahhas, from Al Mufazzal Bin Umar, from Al Khaybari and Yunus Bin Zabyan both said,

‘We both heard Abu Abdullah^-asws saying: ‘There is none from the things more beloved to Allah^-azwj than the extraction of the Dirhams to (give to) the Imam^-asws, and that Allah^-azwj Allah^-azwj would Make for him in the Paradise a mountain like Ohad, due to his making the Dirham to him^-asws.

ثُمَّ قَالَ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً قَالَ هُوَ وَ اللَّهِ فِي صِلَةِ الْإِمَامِ خَاصَّةً .

Then he^-asws said: ‘Allah^-azwj the Exalted is Saying in His^-azwj Book [2:245] Who is it that who will lend to Allah a goodly loan, so He will Multiply it to him manifold? He^-asws said: ‘By Allah^-azwj! It is regarding helping the Imam^-asws in particular’.[59]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ أَبِي طَلْحَةَ عَنْ مُعَاذٍ صَاحِبِ الْأَكْسِيَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ لَمْ يَسْأَلْ خَلْقَهُ مَا فِي أَيْدِيهِمْ قَرْضاً مِنْ حَاجَةٍ بِهِ إِلَى ذَلِكَ وَ مَا كَانَ لِلَّهِ مِنْ حَقٍّ فَإِنَّمَا هُوَ لِوَلِيِّهِ .

And bythis chain, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Hammad Bin Abu Talha, from Muaz Sahib Al Aksiya who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Does not Ask His^-azwj creatures for a loan from what is in their hands out of a need with Him^-azwj to that, and whatever was for Allah^-azwj from a right, so rather it is for His^-azwj Guardian^-asws’.[60]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ قَالَ نَزَلَتْ فِي صِلَةِ الْإِمَامِ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra’a, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws), said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [57:11] Who is there that will lend to Allah a good loan so He will double it for him, and he shall have an excellent Reward. He^-asws said: ‘It was Revealed regarding helping the Imam^-asws’.[61]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَيَّاحٍ عَنْ أَبِيهِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مَيَّاحُ دِرْهَمٌ يُوصَلُ بِهِ الْإِمَامُ أَعْظَمُ وَزْناً مِنْ أُحُدٍ .

Ali Bin Ibrahim, from Muhammd Bin Isa, from Al Hassan Bin Mayyah, from his father who said,

‘Abu Abdullah^-asws said to me: ‘O Mayyah! A single Dirham one helps the Imam^-asws with is greater in weight than (Mount) Ohad’.[62]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِرْهَمٌ يُوصَلُ بِهِ الْإِمَامُ أَفْضَلُ مِنْ أَلْفَيْ أَلْفِ دِرْهَمٍ فِيمَا سِوَاهُ مِنْ وُجُوهِ الْبِرِّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A single Dirham one helps the Imam^-asws with is superior than two thousand Dirhams (spent) in what is besides it from the aspects of righteousness’.[63]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنِّي لآَخُذُ مِنْ أَحَدِكُمُ الدِّرْهَمَ وَ إِنِّي لَمِنْ أَكْثَرِ أَهْلِ الْمَدِينَةِ مَالًا مَا أُرِيدُ بِذَلِكَ إِلَّا أَنْ تُطَهَّرُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws take the Dirham from one of you although I^-asws am of the ones with a lot of wealth from the people of Al-Median, I^-asws do not intend by that except that you all get purified’.[64]

باب الْفَيْ‏ءِ وَ الْأَنْفَالِ وَ تَفْسِيرِ الْخُمُسِ وَ حُدُودِهِ وَ مَا يَجِبُ فِيهِ

Chapter 130 – Al-Fey (Military gains) and Al-Anfal (Non-military gains) and the interpretation of Al-Khums (A fifth of military gains) and its limits and what it is Obligated upon

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ نَحْنُ وَ اللَّهِ الَّذِينَ عَنَى اللَّهُ بِذِي الْقُرْبَى الَّذِينَ قَرَنَهُمُ اللَّهُ بِنَفْسِهِ وَ نَبِيِّهِ ( صلى الله عليه وآله ) فَقَالَ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ مِنَّا خَاصَّةً وَ لَمْ يَجْعَلْ لَنَا سَهْماً فِي الصَّدَقَةِ أَكْرَمَ اللَّهُ نَبِيَّهُ وَ أَكْرَمَنَا أَنْ يُطْعِمَنَا أَوْسَاخَ مَا فِي أَيْدِي النَّاسِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim BinUmar Al Yamani, from AbanBin Abu Ayyash, from Suley Bin Qays who said,

‘I heard Amir Al-Momineen^-asws saying: ‘By Allah^-azwj! We (Imams^-asws) are those Allah^-azwj Meant by the ‘near of kin’ whom Allah^-azwj has Paired with Himself^-azwj and His^-azwj Prophet^-saww, so He^-azwj Said [59:7] Whatever Allah has restored to His Rasool from the people of the towns, it is for Allah and for the Rasool, and for the near of kin and the orphans and the needy from us^-asws in particular, and He^-azwj did not Make for us^-asws a share in the charities. Allah^-azwj is more Honourable with His^-azwj Prophet^-saww and more Honourable with us^-asws than that He^-azwj should Feed us^-asws the grime what is in the hands of the people’.[65] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى قَالَ هُمْ قَرَابَةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْخُمُسُ لِلَّهِ وَ لِلرَّسُولِ وَ لَنَا .

Al Hassan Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, fromMuhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj the Exalted [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin. He^-asws said: ‘They are the near of kin of Rasool-Allah^-saww, and the fifth is for Allah^-azwj and for His^-azwj Rasool^-saww and for us^-asws’.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَنْفَالُ مَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ أَوْ قَوْمٌ صَالَحُوا أَوْ قَوْمٌ أَعْطَوْا بِأَيْدِيهِمْ وَ كُلُّ أَرْضٍ خَرِبَةٍ وَ بُطُونُ الْأَوْدِيَةِ فَهُوَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ لِلْإِمَامِ مِنْ بَعْدِهِ يَضَعُهُ حَيْثُ يَشَاءُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Anfal is what has not been attacked upon by the cavalry horse nor expeditions, or (gained from) a people reconciled (by a peace treaty), or a people who give with their own hands, and every barren land and interior of the valleys, so it would be for Rasool-Allah^-saww, and it is for the Imam^-asws from after him^-saww. He^-asws would place it wherever he^-asws so desires to’.[67]

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ الْخُمُسُ مِنْ خَمْسَةِ أَشْيَاءَ مِنَ الْغَنَائِمِ وَ الْغَوْصِ وَ مِنَ الْكُنُوزِ وَ مِنَ الْمَعَادِنِ وَ الْمَلَّاحَةِ يُؤْخَذُ مِنْ كُلِّ هَذِهِ الصُّنُوفِ الْخُمُسُ فَيُجْعَلُ لِمَنْ جَعَلَهُ اللَّهُ تَعَالَى لَهُ وَ يُقْسَمُ الْأَرْبَعَةُ الْأَخْمَاسِ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَ وَلِيَ ذَلِكَ

Ali Bin Ibrahim Bin Hashim, from his father, from Hammad Bin Isa, from some of our companions,

(It has been narrated) from Al-Abd Al-Salih^-asws (7^th Imam^-asws) having said: ‘The fifth (Al-Khums) is from five things – from the spoils (of war), and the diving, and from treasures, and from the mines and the salt-works. The fifth (Khums) would be taken from all of these types and it would be made to be for the ones whom Allah^-azwj the Exalted Made it to be for, and four-fifths would be distributed upon the ones who fought upon it and the ones who supported that.

وَ يُقْسَمُ بَيْنَهُمُ الْخُمُسُ عَلَى سِتَّةِ أَسْهُمٍ سَهْمٌ لِلَّهِ وَ سَهْمٌ لِرَسُولِ اللَّهِ وَ سَهْمٌ لِذِي الْقُرْبَى وَ سَهْمٌ لِلْيَتَامَى وَ سَهْمٌ لِلْمَسَاكِينِ وَ سَهْمٌ لِأَبْنَاءِ السَّبِيلِ

And the fifth would be distributed upon six shares – a share being for Allah^-azwj, and a share for Rasool-Allah^-saww, and a share for the near of kin, and a share for the orphans, and a share for the poor, and a share for the children of the way (needy travellers).

فَسَهْمُ اللَّهِ وَ سَهْمُ رَسُولِ اللَّهِ لِأُولِي الْأَمْرِ مِنْ بَعْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وِرَاثَةً فَلَهُ ثَلَاثَةُ أَسْهُمٍ سَهْمَانِ وِرَاثَةً وَ سَهْمٌ مَقْسُومٌ لَهُ مِنَ اللَّهِ وَ لَهُ نِصْفُ الْخُمُسِ كَمَلًا وَ نِصْفُ الْخُمُسِ الْبَاقِي بَيْنَ أَهْلِ بَيْتِهِ

So the share of Allah^-azwj and the share of Rasool-Allah^-saww is for the Master^-asws of the Command (Wali Al-Amr) from after Rasool-Allah^-saww as an inheritance. Thus, for him^-asws would be three shares, two share as an inheritance and a share distributed for him^-asws (being near of kin) from Allah^-azwj, and for him^-asws would be half of the complete Khums; and the remaining half of the Khums would be between his^-asws family members.

فَسَهْمٌ لِيَتَامَاهُمْ وَ سَهْمٌ لِمَسَاكِينِهِمْ وَ سَهْمٌ لِأَبْنَاءِ سَبِيلِهِمْ يُقْسَمُ بَيْنَهُمْ عَلَى الْكِتَابِ وَ السُّنَّةِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ فَإِنْ فَضَلَ عَنْهُمْ شَيْ‏ءٌ فَهُوَ لِلْوَالِي وَ إِنْ عَجَزَ أَوْ نَقَصَ عَنِ اسْتِغْنَائِهِمْ كَانَ عَلَى الْوَالِي أَنْ يُنْفِقَ مِنْ عِنْدِهِ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ

Therefore, the share of the orphans, and the share of the poor, and the share of the children of the way (needy travellers), he^-asws would distribute between them based upon the Book and the Sunnah what they would become needless with during their year. So if there is anything excess from them, so it would be for the Guardian^-asws, and if there is frustration or a deficiency from their becoming needless, it would be upon the Guardian^-asws that he^-asws spends from him^-asws by a measurement of what they could become needless with.

وَ إِنَّمَا صَارَ عَلَيْهِ أَنْ يَمُونَهُمْ لِأَنَّ لَهُ مَا فَضَلَ عَنْهُمْ وَ إِنَّمَا جَعَلَ اللَّهُ هَذَا الْخُمُسَ خَاصَّةً لَهُمْ دُونَ مَسَاكِينِ النَّاسِ وَ أَبْنَاءِ سَبِيلِهِمْ عِوَضاً لَهُمْ مِنْ صَدَقَاتِ النَّاسِ تَنْزِيهاً مِنَ اللَّهِ لَهُمْ لِقَرَابَتِهِمْ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَرَامَةً مِنَ اللَّهِ لَهُمْ عَنْ أَوْسَاخِ النَّاسِ

And rather, it has come to be upon him^-asws that he^-asws prevents them, because for him^-asws is what is excess from them, and rather Allah^-azwj has Made the Khums to be especially for them, besides the poor ones of the people and their needy travellers as an alternate for them from the charities of the people as a distinction from Allah^-azwj for them due to their near relationship with Rasool-Allah^-saww and a Prestige from Allah^-azwj for them, from the grime of the people.

فَجَعَلَ لَهُمْ خَاصَّةً مِنْ عِنْدِهِ مَا يُغْنِيهِمْ بِهِ عَنْ أَنْ يُصَيِّرَهُمْ فِي مَوْضِعِ الذُّلِّ وَ الْمَسْكَنَةِ وَ لَا بَأْسَ بِصَدَقَاتِ بَعْضِهِمْ عَلَى بَعْضٍ وَ هَؤُلَاءِ الَّذِينَ جَعَلَ اللَّهُ لَهُمُ الْخُمُسَ هُمْ قَرَابَةُ النَّبِيِّ ( صلى الله عليه وآله ) الَّذِينَ ذَكَرَهُمُ اللَّهُ فَقَالَ وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ وَ هُمْ بَنُو عَبْدِ الْمُطَّلِبِ أَنْفُسُهُمْ الذَّكَرُ مِنْهُمْ وَ الْأُنْثَى لَيْسَ فِيهِمْ مِنْ أَهْلِ بُيُوتَاتِ قُرَيْشٍ وَ لَا مِنَ الْعَرَبِ أَحَدٌ وَ لَا فِيهِمْ وَ لَا مِنْهُمْ فِي هَذَا الْخُمُسِ مِنْ مَوَالِيهِمْ وَ قَدْ تَحِلُّ صَدَقَاتُ النَّاسِ لِمَوَالِيهِمْ وَ هُمْ وَ النَّاسُ سَوَاءٌ

Thus, he^-asws makes it to be for them in particular, from Him^-azwj what they could be needless with that from coming into a place of disgrace and neediness. And there is no problem with the charities of some of them upon the others, and they are those for whom Allah^-azwj has Made the Khums. They are the near of kin of the Prophet^-saww whom Allah^-azwj has Mentioned, and He^-azwj Said [26:214] And warn your nearest relations, and they are the Clan of Abdul Muttalib^-as themselves, the males from them and the females. There aren’t among them from the people of the households of the Qureysh, nor from the Arabs anyone, nor among them, nor from them in this Khums from any of their friends, and the charities of the people has been Made permissible for their friends, and they and the people are equal.

وَ مَنْ كَانَتْ أُمُّهُ مِنْ بَنِي هَاشِمٍ وَ أَبُوهُ مِنْ سَائِرِ قُرَيْشٍ فَإِنَّ الصَّدَقَاتِ تَحِلُّ لَهُ وَ لَيْسَ لَهُ مِنَ الْخُمُسِ شَيْ‏ءٌ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ ادْعُوهُمْ لِآبائِهِمْ

The one whose mother was from the Clan of Hashim and his father was from the rest of the Qureysh, so the charities would be Permissible for him and there wouldn’t be anything for him from the Khums because Allah^-azwj the Exalted is Saying [33:5] Assert their relationship to their fathers.

وَ لِلْإِمَامِ صَفْوُ الْمَالِ أَنْ يَأْخُذَ مِنْ هَذِهِ الْأَمْوَالِ صَفْوَهَا الْجَارِيَةَ الْفَارِهَةَ وَ الدَّابَّةَ الْفَارِهَةَ وَ الثَّوْبَ وَ الْمَتَاعَ بِمَا يُحِبُّ أَوْ يَشْتَهِي فَذَلِكَ لَهُ قَبْلَ الْقِسْمَةِ وَ قَبْلَ إِخْرَاجِ الْخُمُسِ وَ لَهُ أَنْ يَسُدَّ بِذَلِكَ الْمَالِ جَمِيعَ مَا يَنُوبُهُ مِنْ مِثْلِ إِعْطَاءِ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ غَيْرِ ذَلِكَ مِمَّا يَنُوبُهُ

And for the Imam^-asws is the clean wealth that he^-asws should take from these wealth, the cleanest of it – the luxurious maid, and the luxurious animal, and the clothes and the chattels. Whatever he^-asws loves or desires, so that is for him before the distribution and before the extraction of the Khums. And for him^-asws is that he^-asws supports with that wealth the entirety of what he^-asws is represented with from the likes of grants to incline their hearts and other than that from what he^-asws is represented with.

فَإِنْ بَقِيَ بَعْدَ ذَلِكَ شَيْ‏ءٌ أَخْرَجَ الْخُمُسَ مِنْهُ فَقَسَمَهُ فِي أَهْلِهِ وَ قَسَمَ الْبَاقِيَ عَلَى مَنْ وَلِيَ ذَلِكَ وَ إِنْ لَمْ يَبْقَ بَعْدَ سَدِّ النَّوَائِبِ شَيْ‏ءٌ فَلَا شَيْ‏ءَ لَهُمْ وَ لَيْسَ لِمَنْ قَاتَلَ شَيْ‏ءٌ مِنَ الْأَرَضِينَ وَ لَا مَا غَلَبُوا عَلَيْهِ إِلَّا مَا احْتَوَى عَلَيْهِ الْعَسْكَرُ

So if something were to remain after that, the Khums would be extracted from it and it would be distributed among his^-asws family and the remainder would be distributed upon the ones who is the governor of that, and if there does not remain anything after the support of the representatives, then there would not be anything for them. And there isn’t anything for the fighter from the (captured) lands, nor what they overcome upon except for what the army encompasses upon.

وَ لَيْسَ لِلْأَعْرَابِ مِنَ الْقِسْمَةِ شَيْ‏ءٌ وَ إِنْ قَاتَلُوا مَعَ الْوَالِي لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَالَحَ الْأَعْرَابَ أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَ لَا يُهَاجِرُوا عَلَى أَنَّهُ إِنْ دَهِمَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنْ عَدُوِّهِ دَهْمٌ أَنْ يَسْتَنْفِرَهُمْ فَيُقَاتِلَ بِهِمْ وَ لَيْسَ لَهُمْ فِي الْغَنِيمَةِ نَصِيبٌ وَ سُنَّتُهُ جَارِيَةٌ فِيهِمْ وَ فِي غَيْرِهِمْ

And there isn’t anything for the Bedouins from the distribution and even though they may have found along with the administrator, because Rasool-Allah^-saww reconciled with the Bedouins that he^-saww would leave them to be in their houses and they would not emigrate upon the stipulation that if Rasool-Allah^-saww is ever raided from his^-saww enemies with a raid, they would make them flee and fight with them and there wouldn’t be a share for them in the spoils, and his^-saww Sunnah flows in them and in the others.

وَ الْأَرَضُونَ الَّتِي أُخِذَتْ عَنْوَةً بِخَيْلٍ وَ رِجَالٍ فَهِيَ مَوْقُوفَةٌ مَتْرُوكَةٌ فِي يَدِ مَنْ يَعْمُرُهَا وَ يُحْيِيهَا وَ يَقُومُ عَلَيْهَا عَلَى مَا يُصَالِحُهُمُ الْوَالِي عَلَى قَدْرِ طَاقَتِهِمْ مِنَ الْحَقِّ النِّصْفِ أَوِ الثُّلُثِ أَوِ الثُّلُثَيْنِ وَ عَلَى قَدْرِ مَا يَكُونُ لَهُمْ صَلَاحاً وَ لَا يَضُرُّهُمْ

And the lands which are seized forcibly by cavalry horses and (infantry) men, so it would be suspended, left in the hands of the one who would build these and revive these, and look after upon these upon what the administrator would reconcile with them in accordance of their strength from the right, the half or the third or the two-third, and upon a measurement of what would happen to be correct for them, and he would not harm them.

فَإِذَا أُخْرِجَ مِنْهَا مَا أُخْرِجَ بَدَأَ فَأَخْرَجَ مِنْهُ الْعُشْرَ مِنَ الْجَمِيعِ مِمَّا سَقَتِ السَّمَاءُ أَوْ سُقِيَ سَيْحاً وَ نِصْفَ الْعُشْرِ مِمَّا سُقِيَ بِالدَّوَالِي وَ النَّوَاضِحِ فَأَخَذَهُ الْوَالِي فَوَجَّهَهُ فِي الْجِهَةِ الَّتِي وَجَّهَهَا اللَّهُ عَلَى ثَمَانِيَةِ أَسْهُمٍ لِلْفُقَرَاءِ وَ الْمَسَاكِينِ وَ الْعَامِلِينَ عَلَيْهَا وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقَابِ وَ الْغَارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ

So if there comes forth from it what comes forth (harvest), so a tenth would be taken out from the entirety of what the sky has irrigated, or the clouds irrigate, and (it would be) half of the tenth (5%) from what is irrigated by the buckets or the dams. So the administrator would take it and divert it in the perspective which Allah^-azwj has Diverted, upon eight shares – for the poor, and the needy, and the workers upon it, and the ones inclined of hearts, and regarding (freeing) of the slaves, and the creditors, and in the Way of Allah^-azwj, and the needy traveller.

ثَمَانِيَةَ أَسْهُمٍ يَقْسِمُ بَيْنَهُمْ فِي مَوَاضِعِهِمْ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ بِلَا ضِيقٍ وَ لَا تَقْتِيرٍ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْ‏ءٌ رُدَّ إِلَى الْوَالِي وَ إِنْ نَقَصَ مِنْ ذَلِكَ شَيْ‏ءٌ وَ لَمْ يَكْتَفُوا بِهِ كَانَ عَلَى الْوَالِي أَنْ يَمُونَهُمْ مِنْ عِنْدِهِ بِقَدْرِ سَعَتِهِمْ حَتَّى يَسْتَغْنُوا

(These) eight shares being distributed between them in their places by a measurement of what they could become needless with it during their years with neither being constricted nor being thrifty. So if there is anything excess from that, it would be returned to the administrator, and if something is deficient from that and they are not sufficed with it, it would be upon the administrator that he gifts it from him in accordance with their capacity until they become needless.

وَ يُؤْخَذُ بَعْدُ مَا بَقِيَ مِنَ الْعُشْرِ فَيُقْسَمُ بَيْنَ الْوَالِي وَ بَيْنَ شُرَكَائِهِ الَّذِينَ هُمْ عُمَّالُ الْأَرْضِ وَ أَكَرَتُهَا فَيُدْفَعُ إِلَيْهِمْ أَنْصِبَاؤُهُمْ عَلَى مَا صَالَحَهُمْ عَلَيْهِ وَ يُؤْخَذُ الْبَاقِي فَيَكُونُ بَعْدَ ذَلِكَ أَرْزَاقَ أَعْوَانِهِ عَلَى دِينِ اللَّهِ وَ فِي مَصْلَحَةِ مَا يَنُوبُهُ مِنْ تَقْوِيَةِ الْإِسْلَامِ وَ تَقْوِيَةِ الدِّينِ فِي وُجُوهِ الْجِهَادِ وَ غَيْرِ ذَلِكَ مِمَّا فِيهِ مَصْلَحَةُ الْعَامَّةِ لَيْسَ لِنَفْسِهِ مِنْ ذَلِكَ قَلِيلٌ وَ لَا كَثِيرٌ

And he (the administrator) would take afterwards, whatever remains from the tenth, and it would be distributed between the administrator and his associated, those who work the earth and supervise it. So he would hand their shares to them upon what he can reconcile them upon, and he would take the remainder, so that it would happen to be a sustenance for his supporters upon the Religion of Allah^-saww and in the interests of what he is represented from the strengthening of Al-Islam and the strengthening of the Religion in its aspects of the Jihad and other than that, from what therein is the general interest of the people, and there isn’t anything for himself from that, be it little of more.

وَ لَهُ بَعْدَ الْخُمُسِ الْأَنْفَالُ وَ الْأَنْفَالُ كُلُّ أَرْضٍ خَرِبَةٍ قَدْ بَادَ أَهْلُهَا وَ كُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلٍ وَ لَا رِكَابٍ وَ لَكِنْ صَالَحُوا صُلْحاً وَ أَعْطَوْا بِأَيْدِيهِمْ عَلَى غَيْرِ قِتَالٍ وَ لَهُ رُءُوسُ الْجِبَالِ وَ بُطُونُ الْأَوْدِيَةِ وَ الْآجَامُ وَ كُلُّ أَرْضٍ مَيْتَةٍ لَا رَبَّ لَهَا وَ لَهُ صَوَافِي الْمُلُوكِ مَا كَانَ فِي أَيْدِيهِمْ مِنْ غَيْرِ وَجْهِ الْغَصْبِ لِأَنَّ الْغَصْبَ كُلَّهُ مَرْدُودٌ وَ هُوَ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَعُولُ مَنْ لَا حِيلَةَ لَهُ

And for him, after the Khums, is the Anfal, and the Anfal is every barren land which its people have perished, and every land not seized upon neither by a cavalry nor an infantry, but they have reconciled with a reconciliation and they have given with their own hands without any fighting. And for him (the administrator) would be the peaks of the mountains and the interior of the valleys, and the bushes, and every dead land with no owner for it; and for him would be the properties of the kings what was in their hands from without an aspect of usurpation, because the usurpation, all of it is returnable, and he would be an inheritor of the one who has no inheritor for him, and a supporter for whom there is no supporter for him.

وَ قَالَ إِنَّ اللَّهَ لَمْ يَتْرُكْ شَيْئاً مِنْ صُنُوفِ الْأَمْوَالِ إِلَّا وَ قَدْ قَسَمَهُ وَ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ الْخَاصَّةَ وَ الْعَامَّةَ وَ الْفُقَرَاءَ وَ الْمَسَاكِينَ وَ كُلَّ صِنْفٍ مِنْ صُنُوفِ النَّاسِ

And he^-asws said: ‘Allah^-azwj did not neglects anything from the varieties of the wealth except and He^-azwj has Apportioned it and Given it to every one with a right, his right, the special and the general, and the poor and the needy, and every variety from the varieties of the people’.

فَقَالَ لَوْ عُدِلَ فِي النَّاسِ لَاسْتَغْنَوْا ثُمَّ قَالَ إِنَّ الْعَدْلَ أَحْلَى مِنَ الْعَسَلِ وَ لَا يَعْدِلُ إِلَّا مَنْ يُحْسِنُ الْعَدْلَ قَالَ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْسِمُ صَدَقَاتِ الْبَوَادِي فِي الْبَوَادِي وَ صَدَقَاتِ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ وَ لَا يَقْسِمُ بَيْنَهُمْ بِالسَّوِيَّةِ عَلَى ثَمَانِيَةٍ حَتَّى يُعْطِيَ أَهْلَ كُلِّ سَهْمٍ ثُمُناً وَ لَكِنْ يَقْسِمُهَا عَلَى قَدْرِ مَنْ يَحْضُرُهُ مِنْ أَصْنَافِ الثَّمَانِيَةِ عَلَى قَدْرِ مَا يُقِيمُ كُلَّ صِنْفٍ مِنْهُمْ يُقَدِّرُ لِسَنَتِهِ

He^-asws said: ‘If justice is done among the people, they would become needless’. Then he^-asws said: ‘The justice is sweeter than the honey, and he cannot do justice except the one who is good of justice. And it was so that Rasool-Allah^-saww distributed the charities of the people of the valleys among the people of the valleys, and the charities of the people of the towns among the people of the towns, and he^-azwj did not apportion between them with the equal-ness upon the eight (categories) until he^-saww gave the people of each share, an eighth (of the total), but he^-saww distributed it upon a measurement of the ones who were present from the eight varieties, upon a measurement of what each category from them could be able to stay for his year.

لَيْسَ فِي ذَلِكَ شَيْ‏ءٌ مَوْقُوتٌ وَ لَا مُسَمًّى وَ لَا مُؤَلَّفٌ إِنَّمَا يَضَعُ ذَلِكَ عَلَى قَدْرِ مَا يَرَى وَ مَا يَحْضُرُهُ حَتَّى يَسُدَّ فَاقَةَ كُلِّ قَوْمٍ مِنْهُمْ وَ إِنْ فَضَلَ مِنْ ذَلِكَ فَضْلٌ عَرَضُوا الْمَالَ جُمْلَةً إِلَى غَيْرِهِمْ

There isn’t anything dedicated nor specified, nor written. But rather, that is upon a measurement of what he^-saww saw and what was presented to him^-saww until he^-saww eliminated the destitution of every people from them. And if there was an excess from that, he^-saww distributed the total wealth upon the others’. 

وَ الْأَنْفَالُ إِلَى الْوَالِي وَ كُلُّ أَرْضٍ فُتِحَتْ فِي أَيَّامِ النَّبِيِّ ( صلى الله عليه وآله ) إِلَى آخِرِ الْأَبَدِ وَ مَا كَانَ افْتِتَاحاً بِدَعْوَةِ أَهْلِ الْجَوْرِ وَ أَهْلِ الْعَدْلِ لِأَنَّ ذِمَّةَ رَسُولِ اللَّهِ فِي الْأَوَّلِينَ وَ الْآخِرِينَ ذِمَّةٌ وَاحِدَةٌ لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَى دِمَاؤُهُمْ وَ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ

And the Anfal is to the administrator, and every land conquered during the days of the Prophet^-saww up to the last, for ever. And whatever was conquered by the calling of the people of tyranny and people of the justice, because the responsibility of Rasool-Allah^-saww among the former ones and the later ones, is one (and the same), because Rasool-Allah^-saww said: ‘The Muslims are brethren. Their bloods are sufficed with and their responsibilities are strived for by the lowest of them’.

وَ لَيْسَ فِي مَالِ الْخُمُسِ زَكَاةٌ لِأَنَّ فُقَرَاءَ النَّاسِ جُعِلَ أَرْزَاقُهُمْ فِي أَمْوَالِ النَّاسِ عَلَى ثَمَانِيَةِ أَسْهُمٍ فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ وَ جَعَلَ لِلْفُقَرَاءِ قَرَابَةِ الرَّسُولِ ( صلى الله عليه وآله ) نِصْفَ الْخُمُسِ فَأَغْنَاهُمْ بِهِ عَنْ صَدَقَاتِ النَّاسِ وَ صَدَقَاتِ النَّبِيِّ ( صلى الله عليه وآله ) وَ وَلِيِّ الْأَمْرِ

And there isn’t any Zakat in the wealth of the Khums, because the poor people, their sustenance is made to be in the wealth of the people upon eight portions, therefore there does not remain even one of them. And for the poor of the relatives of Rasool-Allah^-saww is half the Khums, so they are needless by it from the charities of the people, and the charities of the Prophet^-saww and the Master^-asws of the Command (Wali Al-Amr).

فَلَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ النَّاسِ وَ لَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ قَرَابَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَّا وَ قَدِ اسْتَغْنَى فَلَا فَقِيرَ وَ لِذَلِكَ لَمْ يَكُنْ عَلَى مَالِ النَّبِيِّ ( صلى الله عليه وآله ) وَ الْوَالِي زَكَاةٌ لِأَنَّهُ لَمْ يَبْقَ فَقِيرٌ مُحْتَاجٌ وَ لَكِنْ عَلَيْهِمْ أَشْيَاءُ تَنُوبُهُمْ مِنْ وُجُوهٍ وَ لَهُمْ مِنْ تِلْكَ الْوُجُوهِ كَمَا عَلَيْهِمْ .

Thus, there does not remain a poor one from the poor of the people, and there does not remain a poor one from the poor relatives of Rasool-Allah^-saww but they have been made needless. Therefore, there would be no poor ones due to that. The Zakat does not happen to be upon the wealth of the Prophet^-saww and the administrator because there does not remain a poor needy one, but upon them are things given to them from its perspective, and for them, from that perspective is like what is upon them’.[68]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا أَظُنُّهُ السَّيَّارِيَّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ لَمَّا وَرَدَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) عَلَى الْمَهْدِيِّ رَآهُ يَرُدُّ الْمَظَالِمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بَالُ مَظْلِمَتِنَا لَا تُرَدُّ فَقَالَ لَهُ وَ مَا ذَاكَ يَا أَبَا الْحَسَنِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا فَتَحَ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَدَكاً وَ مَا وَالَاهَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ

Ali Bin Muhammad Bin Abdullah, from one of our companions, it think it was Al Sayyari, from Ali Bin Asbat who said,

‘When Abu Al-Hassan Musa^-asws arrived to Al-Mahdi (the Caliph), he^-asws saw him paying compensation for the injustices. So he^-asws said: ‘O commander of the faithful! What is the matter the injustices upon us^-asws are not being compensated for?’ So he said to him^-asws, ‘And what is that, O Abu Al-Hassan^-asws?’ He^-asws said: ‘Allah^-azwj Blessed and High, When He^-azwj Granted victory to His^-azwj Prophet^-saww, (the land of) Fadak and what surrounded it was not captured upon by a cavalry or an infantry.

فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) وَ آتِ ذَا الْقُرْبى حَقَّهُ فَلَمْ يَدْرِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ هُمْ فَرَاجَعَ فِي ذَلِكَ جَبْرَئِيلَ وَ رَاجَعَ جَبْرَئِيلُ ( عليه السلام ) رَبَّهُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِ ادْفَعْ فَدَكاً إِلَى فَاطِمَةَ ( عليها السلام ) فَدَعَاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهَا يَا فَاطِمَةُ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَدْفَعَ إِلَيْكِ فَدَكاً فَقَالَتْ قَدْ قَبِلْتُ يَا رَسُولَ اللَّهِ مِنَ اللَّهِ وَ مِنْكَ

So Allah^-azwj Revealed unto His^-azwj Prophet^-saww [17:26] And give to the near of kin his due, and Rasool-Allah^-saww did not know who they were. So he^-saww referred that back to Jibraeel^-as, and Jibraeel^-as referred it back to his^-as Lord^-azwj. So Allah^-azwj Revealed unto him^-saww that he^-saww should hand over Fadak to (Syeda) Fatima^-asws. So Rasool-Allah^-saww called her^-asws over and said to her^-asws: ‘O Fatima^-asws! Allah^-azwj Commanded me^-saww that I^-saww should hand over Fadak to you^-asws’. She^-asws said: ‘I^-asws have accepted, O Rasool-Allah^-saww, as being from Allah^-azwj and from you^-saww’.

فَلَمْ يَزَلْ وُكَلَاؤُهَا فِيهَا حَيَاةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَمَّا وُلِّيَ أَبُو بَكْرٍ أَخْرَجَ عَنْهَا وُكَلَاءَهَا فَأَتَتْهُ فَسَأَلَتْهُ أَنْ يَرُدَّهَا عَلَيْهَا فَقَالَ لَهَا ائْتِينِي بِأَسْوَدَ أَوْ أَحْمَرَ يَشْهَدُ لَكِ بِذَلِكِ فَجَاءَتْ بِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ أُمِّ أَيْمَنَ فَشَهِدَا لَهَا فَكَتَبَ لَهَا بِتَرْكِ التَّعَرُّضِ

Thus, her^-asws agents did not cease to be therein during the lifetime of Rasool-Allah^-saww. So when Abu Bakr became the ruler, he threw her^-asws agents out from it. So she^-asws went over to him asking him to return it to her^-asws, but he said to her^-asws, ‘Come to me with either a black (man) or a red (man) to testify for you^-asws with that’. So she^-asws came over with Amir Al-Momineen^-asws and Umm Ayman and they both testified for her^-asws. So he wrote it to be for her^-asws to be left along from interference.

فَخَرَجَتْ وَ الْكِتَابُ مَعَهَا فَلَقِيَهَا عُمَرُ فَقَالَ مَا هَذَا مَعَكِ يَا بِنْتَ مُحَمَّدٍ قَالَتْ كِتَابٌ كَتَبَهُ لِيَ ابْنُ أَبِي قُحَافَةَ قَالَ أَرِينِيهِ فَأَبَتْ فَانْتَزَعَهُ مِنْ يَدِهَا وَ نَظَرَ فِيهِ ثُمَّ تَفَلَ فِيهِ وَ مَحَاهُ وَ خَرَقَهُ فَقَالَ لَهَا هَذَا لَمْ يُوجِفْ عَلَيْهِ أَبُوكِ بِخَيْلٍ وَ لَا رِكَابٍ فَضَعِي الْحِبَالَ فِي رِقَابِنَا

So she^-asws went out and the letter was with her^-asws, and Umar met her^-asws, and he said, ‘What is this with you^-asws, O daughter^-asws of Muhammad^-saww?’ She^-asws said: ‘A letter written out for me^-asws by Ibn Abu Qohafa?’ He said, ‘Show it to me’. But she^-asws refused. So he snatched it from her^-aswshand and looked into it, then spit in it, and deleted it, and shredded it, and he said to her^-asws, ‘This (land) was not captured upon by your^-asws father^-saww without a cavalry or an infantry so the ropes could be tied in our necks’.

فَقَالَ لَهُ الْمَهْدِيُّ يَا أَبَا الْحَسَنِ حُدَّهَا لِي فَقَالَ حَدٌّ مِنْهَا جَبَلُ أُحُدٍ وَ حَدٌّ مِنْهَا عَرِيشُ مِصْرَ وَ حَدٌّ مِنْهَا سِيفُ الْبَحْرِ وَ حَدٌّ مِنْهَا دُومَةُ الْجَنْدَلِ فَقَالَ لَهُ كُلُّ هَذَا قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا كُلُّهُ إِنَّ هَذَا كُلَّهُ مِمَّا لَمْ يُوجِفْ عَلَى أَهْلِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِخَيْلٍ وَ لَا رِكَابٍ فَقَالَ كَثِيرٌ وَ أَنْظُرُ فِيهِ .

So Al-Mahdi said to him^-asws, ‘O Abu Al-Hassan^-asws! Define its boundary for me’. So he^-asws said: ‘A boundary from it is the Mountain of Ohad, and a boundary from it is Areysh of Egypt, and a boundary from it is Sayf Al-Bahr, and a boundary from it is Dowmat Al-Jandal’. So he said, ‘All of this?’ He^-asws said: ‘Yes, O commander of the faithful, all of this. All of this is from what was not captured upon from its owners by Rasool-Allah^-saww, neither by a cavalry nor an infantry’. So he said, ‘It is a lot, and I shall look into it’.[69]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْأَنْفَالُ هُوَ النَّفْلُ وَ فِي سُورَةِ الْأَنْفَالِ جَدْعُ الْأَنْفِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘Al-Anfal, it is the voluntary act, and in Surah Al-Anfal (Chapter 8) is an amputation of the nose (breaking the pride of the enemies of the Ahl Al-Bayt^-asws)’.[70] 

أَحْمَدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَقِيلَ لَهُ فَمَا كَانَ لِلَّهِ فَلِمَنْ هُوَ فَقَالَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَا كَانَ لِرَسُولِ اللَّهِ فَهُوَ لِلْإِمَامِ

Ahmad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Reza^-asws, said,

‘He^-asws was asked about the Words of Allah^-azwj Mighty and Majestic [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin, and it was said to him^-asws, ‘So whatever was for Allah^-azwj, who was it for?’ So he^-asws said: ‘For Rasool-Allah^-saww, and whatever was for Rasool-Allah^-saww, so it would be for the Imam^-asws’.

فَقِيلَ لَهُ أَ فَرَأَيْتَ إِنْ كَانَ صِنْفٌ مِنَ الْأَصْنَافِ أَكْثَرَ وَ صِنْفٌ أَقَلَّ مَا يُصْنَعُ بِهِ قَالَ ذَاكَ إِلَى الْإِمَامِ أَ رَأَيْتَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَيْفَ يَصْنَعُ أَ لَيْسَ إِنَّمَا كَانَ يُعْطِي عَلَى مَا يَرَى كَذَلِكَ الْإِمَامُ .

It was said to him^-asws, ‘What is your^-asws view if there was more of a category from the categories, and less of a category, what would be done with it?’ He^-asws said: ‘That is up to the Imam^-asws. Did you not see how Rasool-Allah^-azwj dealt (with it)? Wasn’t it so that he^-saww gave upon what he^-saww saw (as proper)? Like that is the Imam^-asws’.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ مَعَادِنِ الذَّهَبِ وَ الْفِضَّةِ وَ الْحَدِيدِ وَ الرَّصَاصِ وَ الصُّفْرِ فَقَالَ عَلَيْهَا الْخُمُسُ .

Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having been asked about the mines of gold, and the silver, and the iron, and the brass, and the zinc. So he^-asws said: ‘Upon it is the Khums (the fifth)’.[72]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ قَالَ الْإِمَامُ يُجْرِي وَ يُنَفِّلُ وَ يُعْطِي مَا شَاءَ قَبْلَ أَنْ تَقَعَ السِّهَامُ وَ قَدْ قَاتَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِقَوْمٍ لَمْ يَجْعَلْ لَهُمْ فِي الْفَيْ‏ءِ نَصِيباً وَ إِنْ شَاءَ قَسَمَ ذَلِكَ بَيْنَهُمْ .

Ali, from his father, from Ibn Abu Umeyr, from Jameel,from Zurara who said,

‘The Imam^-asws would cause to flow (a stipend) and optional (gifts), and grants, whatever he^-asws so desires to before the occurrence of the apportionments, and Rasool-Allah^-saww had fought with a people and did not make for them a share in the spoils, and if he^-saww had so desired, he^-saww could have distributed that between them’.[73]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ حُكَيْمٍ مُؤَذِّنِ ابْنِ عِيسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِمِرْفَقَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ أَشَارَ بِيَدِهِ ثُمَّ قَالَ هِيَ وَ اللَّهِ الْإِفَادَةُ يَوْماً بِيَوْمٍ إِلَّا أَنَّ أَبِي جَعَلَ شِيعَتَهُ فِي حِلٍّ لِيَزْكُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdul Samad Bin Bashir, from Hukeym Mouwazzin Ibn Isa who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj the Exalted [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin. So Abu Abdullah^-asws said by his^-asws elbows upon his^-asws knees, then gestured by his^-asws hand, then said: ‘By Allah^-azwj! It is the profit day by day, except that my^-asws father^-asws made our^-asws Shias to be in an ease (not obliged to pay Khums) in order to purify them’.[74]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْخُمُسِ فَقَالَ فِي كُلِّ مَا أَفَادَ النَّاسُ مِنْ قَلِيلٍ أَوْ كَثِيرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Binusman, from Sama’at who said,

‘I asked Abu Al-Hassan^-asws about the Khums, so he^-asws said: ‘In everything what the people profit from a little or a lot’.[75]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى بْنِ يَزِيدَ قَالَ كَتَبْتُ جُعِلْتُ لَكَ الْفِدَاءَ تُعَلِّمُنِي مَا الْفَائِدَةُ وَ مَا حَدُّهَا رَأْيَكَ أَبْقَاكَ اللَّهُ تَعَالَى أَنْ تَمُنَّ عَلَيَّ بِبَيَانِ ذَلِكَ لِكَيْلَا أَكُونَ مُقِيماً عَلَى حَرَامٍ لَا صَلَاةَ لِي وَ لَا صَوْمَ فَكَتَبَ الْفَائِدَةُ مِمَّا يُفِيدُ إِلَيْكَ فِي تِجَارَةٍ مِنْ رِبْحِهَا وَ حَرْثٍ بَعْدَ الْغَرَامِ أَوْ جَائِزَةٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa Bin Yazeed who said,

‘I wrote, ‘May I be sacrificed for you^-asws! Teach me what is a profit and what are its limits in your^-asws view. May Allah^-azwj Exalted Keep you^-asws remaining, if you^-asws could favour upon me with an explanation of that, perhaps I might be staying upon a Prohibition, there neither being a Salat for me nor a Soam (Accepted)’. So he^-asws wrote: ‘The profit is what is gained to you during a trade, from its profits and farming, after the (payment of) the taxes or allowances’.[76] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) الْخُمُسُ أُخْرِجُهُ قَبْلَ الْمَئُونَةِ أَوْ بَعْدَ الْمَئُونَةِ فَكَتَبَ بَعْدَ الْمَئُونَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr who said,

‘I wrote to Abu Ja’far^-asws, ‘The Khums, shall I extract it before the provisions or after the provisions?’ So he^-asws wrote: ‘After the provisions’.[77]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ شَيْ‏ءٍ قُوتِلَ عَلَيْهِ عَلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَإِنَّ لَنَا خُمُسَهُ وَ لَا يَحِلُّ لِأَحَدٍ أَنْ يَشْتَرِيَ مِنَ الْخُمُسِ شَيْئاً حَتَّى يَصِلَ إِلَيْنَا حَقَّنَا .

Ahmad BinMuhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Everything fought over upon the testimony that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool-Allah^-saww, so it’s fifth would be for us^-asws, and it is not Permissible for anyone that he buys anything from the fifth (Khums) until he sends across our^-asws rights to us^-asws’.[78]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْعَزِيزِ بْنِ نَافِعٍ قَالَ طَلَبْنَا الْإِذْنَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَرْسَلْنَا إِلَيْهِ فَأَرْسَلَ إِلَيْنَا ادْخُلُوا اثْنَيْنِ اثْنَيْنِ فَدَخَلْتُ أَنَا وَ رَجُلٌ مَعِي فَقُلْتُ لِلرَّجُلِ أُحِبُّ أَنْ تَسْتَأْذِنَ بِالْمَسْأَلَةِ فَقَالَ نَعَمْ

Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Yunus Bin Yaqoub, from Abdul Aziz Bin Nafiu who said,

‘We sought the permission to see Abu Abdullah^-asws and sent a message to him^-asws. So he^-asws sent a message to us: ‘Come over, two by two’. So I went over and there was a man with me, and I said to the man, ‘I would love it if you would ask permission for the questions’. He said, ‘Yes’.

فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ أَبِي كَانَ مِمَّنْ سَبَاهُ بَنُو أُمَيَّةَ قَدْ عَلِمْتُ أَنَّ بَنِي أُمَيَّةَ لَمْ يَكُنْ لَهُمْ أَنْ يُحَرِّمُوا وَ لَا يُحَلِّلُوا وَ لَمْ يَكُنْ لَهُمْ مِمَّا فِي أَيْدِيهِمْ قَلِيلٌ وَ لَا كَثِيرٌ وَ إِنَّمَا ذَلِكَ لَكُمْ فَإِذَا ذَكَرْتُ رَدَّ الَّذِي كُنْتُ فِيهِ دَخَلَنِي مِنْ ذَلِكَ مَا يَكَادُ يُفْسِدُ عَلَيَّ عَقْلِي مَا أَنَا فِيهِ

So he said to him^-asws, ‘May I be sacrificed for you^-asws! My father was from the ones who was a captive of the Clan of Umayya, and I have known that the Clan of Umayya did not have (the right) for them that they should be prohibiting nor that they should be permitting, and they did not have for them, from whatever was in their hands, be it little or more, and rather (all) that was for you (Imam^-asws). So whenever I remember the return of that which I was in, there enters into me due to that what almost spoils my intellect upon me, what I am in (at the moment)’.

فَقَالَ لَهُ أَنْتَ فِي حِلٍّ مِمَّا كَانَ مِنْ ذَلِكَ وَ كُلُّ مَنْ كَانَ فِي مِثْلِ حَالِكَ مِنْ وَرَائِي فَهُوَ فِي حِلٍّ مِنْ ذَلِكَ

So he^-asws said to him: ‘You are in an ease (without obligation) from whatever was from that, and everyone who was in a state similar to yours from after me^-asws, so he (also) would be in an ease from that’.

قَالَ فَقُمْنَا وَ خَرَجْنَا فَسَبَقَنَا مُعَتِّبٌ إِلَى النَّفَرِ الْقُعُودِ الَّذِينَ يَنْتَظِرُونَ إِذْنَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُمْ قَدْ ظَفِرَ عَبْدُ الْعَزِيزِ بْنُ نَافِعٍ بِشَيْ‏ءٍ مَا ظَفِرَ بِمِثْلِهِ أَحَدٌ قَطُّ قَدْ قِيلَ لَهُ وَ مَا ذَاكَ فَفَسَّرَهُ لَهُمْ

He (the narrator) said, ‘So we arose and went out and we preceded Mo’tab (the servant) to the number (of people) who were sitting awaiting the permission to see Abu Abdullah^-asws. So he (Mo’tab) said to him, ‘Abdul Aziz Bin Nafiu has succeeded with something what no one has succeeded at all’. (They) said to him, ‘And what is that?’ So he explained it to them’.

فَقَامَ اثْنَانِ فَدَخَلَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَحَدُهُمَا جُعِلْتُ فِدَاكَ إِنَّ أَبِي كَانَ مِنْ سَبَايَا بَنِي أُمَيَّةَ وَ قَدْ عَلِمْتُ أَنَّ بَنِي أُمَيَّةَ لَمْ يَكُنْ لَهُمْ مِنْ ذَلِكَ قَلِيلٌ وَ لَا كَثِيرٌ وَ أَنَا أُحِبُّ أَنْ تَجْعَلَنِي مِنْ ذَلِكَ فِي حِلٍّ فَقَالَ وَ ذَاكَ إِلَيْنَا مَا ذَاكَ إِلَيْنَا مَا لَنَا أَنْ نُحِلَّ وَ لَا أَنْ نُحَرِّمَ

So two (persons) stood up and went over to Abu Abdullah^-asws, and one of the two said, ‘May I be sacrificed for you^-asws! My father was from the captives of the Clan of Umayya, and I have known that the Clan of Umayya did not happen to have (the right) for them from that, neither little nor more, and I would love it if you^-asws could make for me an ease from that’. So he^-asws said: ‘And is that up to us^-asws? That is not for us^-asws that we^-asws Permit nor that we^-asws Prohibit!’

فَخَرَجَ الرَّجُلَانِ وَ غَضِبَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَلَمْ يَدْخُلْ عَلَيْهِ أَحَدٌ فِي تِلْكَ اللَّيْلَةِ إِلَّا بَدَأَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَ لَا تَعْجَبُونَ مِنْ فُلَانٍ يَجِيئُنِي فَيَسْتَحِلُّنِي مِمَّا صَنَعَتْ بَنُو أُمَيَّةَ كَأَنَّهُ يَرَى أَنَّ ذَلِكَ لَنَا وَ لَمْ يَنْتَفِعْ أَحَدٌ فِي تِلْكَ اللَّيْلَةِ بِقَلِيلٍ وَ لَا كَثِيرٍ إِلَّا الْأَوَّلَيْنِ فَإِنَّهُمَا غَنِيَا بِحَاجَتِهِمَا .

So the two men exited and Abu Abdullah^-asws was angered. So, not one went over to him^-asws during that night except Abu Abdullah^-asws initiated him saying: ‘Are you not wondering from so and so? He comes to me^-asws for me to legalise from what the Clan of Umaya have done. It is as if he sees that, that is for us^-asws (to do)’. And no one benefitted during that night, neither by a little nor by more except for the two first ones, for they both became needless of their needs’.[79]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ دَخَلَ عَلَى النَّاسِ الزِّنَا قُلْتُ لَا أَدْرِي جُعِلْتُ فِدَاكَ قَالَ مِنْ قِبَلِ خُمُسِنَا أَهْلَ الْبَيْتِ إِلَّا شِيعَتَنَا الْأَطْيَبِينَ فَإِنَّهُ مُحَلَّلٌ لَهُمْ لِمِيلَادِهِمْ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Zureys Al Kunasy who said,

‘Abu Abdullah^-asws said: ‘From where did the adultery enter upon the people?’ I said, ‘I don’t know, may I be sacrificed for you^-asws!’ He^-asws said: ‘From the direction of our^-asws Khums (fifth) of the People^-asws of the Household, except for our^-asws Shias who are the clean ones, for it is Permissible (Khums so that) for them for their births (to be also clean)’.[80]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَحْنُ قَوْمٌ فَرَضَ اللَّهُ طَاعَتَنَا لَنَا الْأَنْفَالُ وَ لَنَا صَفْوُ الْمَالِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Shuayb, from Abu Al Sabbah who said,

‘Abu Abdullah^-asws said: ‘We^-asws are a people, Allah^-azwj has Necessitated obedience to us^-asws. For us^-asws is the Anfal and for us^-asws is the clean wealth’.[81]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَمُوتُ لَا وَارِثَ لَهُ وَ لَا مَوْلَى قَالَ هُوَ مِنْ أَهْلِ هَذِهِ الْآيَةِ يَسْئَلُونَكَ عَنِ الْأَنْفالِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Rifa’at, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws regarding the man who is dying and there is no inheritor for him, nor a master. He^-asws said: ‘He would be from the rightful ones of this Verse [Shakir 8:1] They are asking you about the spoils of war’.[82]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْكَنْزِ كَمْ فِيهِ قَالَ الْخُمُسُ وَ عَنِ الْمَعَادِنِ كَمْ فِيهَا قَالَ الْخُمُسُ وَ كَذَلِكَ الرَّصَاصُ وَ الصُّفْرُ وَ الْحَدِيدُ وَ كُلُّ مَا كَانَ مِنَ الْمَعَادِنِ يُؤْخَذُ مِنْهَا مَا يُؤْخَذُ مِنَ الذَّهَبِ وَ الْفِضَّةِ .

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

(It has been narrated) from Abu Abdullah^-asws about the treasure, ‘How much (is due) regarding it?’ He^-asws said: ‘The one-fifth’. And (I asked) about the mines, ‘How much (is due) regarding it?’ He^-asws said: ‘The one-fifth; and similar to that are the lead, and the zinc, and the iron, and everything what was in the mine there would be taken from it what would be taken from the gold and the silver’.[83]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ صَبَّاحٍ الْأَزْرَقِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ أَشَدَّ مَا فِيهِ النَّاسُ يَوْمَ الْقِيَامَةِ أَنْ يَقُومَ صَاحِبُ الْخُمُسِ فَيَقُولَ يَا رَبِّ خُمُسِي وَ قَدْ طَيَّبْنَا ذَلِكَ لِشِيعَتِنَا لِتَطِيبَ وِلَادَتُهُمْ وَ لِتَزْكُوَ وِلَادَتُهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Sabbah Al Azraq, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘The most difficult (of the circumstances) what the people would be in on the Day of Judgment is when the owner of the Khums would be standing, so he^-asws would be saying: ‘O Lord^-azwj! My^-asws Khums’. And we^-asws have waived that for our^-asws Shias in order for their births to be cleaned, and for their births to be purified’.[84]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَمَّا يُخْرَجُ مِنَ الْبَحْرِ مِنَ اللُّؤْلُؤِ وَ الْيَاقُوتِ وَ الزَّبَرْجَدِ وَ عَنْ مَعَادِنِ الذَّهَبِ وَ الْفِضَّةِ مَا فِيهِ قَالَ إِذَا بَلَغَ ثَمَنُهُ دِينَاراً فَفِيهِ الْخُمُسُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ali,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I asked about what comes out from the sea, from the pearls and the sapphire and the aquamarine, and from the mines, the gold and the silver, what (is due) regarding it?’ He^-asws said: ‘When its prices reaches a Dinar, so regarding it is the Khums (fifth)’.[85]

مُحَمَّدُ بْنُ الْحُسَيْنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ يَا سَيِّدِي رَجُلٌ دُفِعَ إِلَيْهِ مَالٌ يَحُجُّ بِهِ هَلْ عَلَيْهِ فِي ذَلِكَ الْمَالِ حِينَ يَصِيرُ إِلَيْهِ الْخُمُسُ أَوْ عَلَى مَا فَضَلَ فِي يَدِهِ بَعْدَ الْحَجِّ فَكَتَبَ ( عليه السلام ) لَيْسَ عَلَيْهِ الْخُمُسُ .

Muhammad Bin Al Husayn, and Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,

‘I wrote to him^-asws, ‘O my Master^-asws! A man is handed over some wealth to a man to perform Hajj with. Would there be the Khums (fifth) upon him in that wealth when it comes to him, or would it be upon what is excess after the performance of the Hajj?’ So he^-asws wrote: ‘There isn’t the Khums upon it’.[86]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَبْدِ رَبِّهِ قَالَ سَرَّحَ الرِّضَا ( عليه السلام ) بِصِلَةٍ إِلَى أَبِي فَكَتَبَ إِلَيْهِ أَبِي هَلْ عَلَيَّ فِيمَا سَرَّحْتَ إِلَيَّ خُمُسٌ فَكَتَبَ إِلَيْهِ لَا خُمُسَ عَلَيْكَ فِيمَا سَرَّحَ بِهِ صَاحِبُ الْخُمُسِ .

Sahl Bin Ziyad, from Muhammad Bin Isa, from Ali Bin Al Husayn Bin Abdul Rabbih who said,

‘Al-Reza^-asws sent a monetary gift to my father, so my father wrote to him^-asws, ‘Is there any Khums (payable) regarding what you^-asws sent to me?’ He^-asws wrote to him: ‘There is no Khums upon you regarding what owner of the Khums sends to you’.[87]

سَهْلٌ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَقْرَأَنِي عَلِيُّ بْنُ مَهْزِيَارَ كِتَابَ أَبِيكَ ( عليه السلام ) فِيمَا أَوْجَبَهُ عَلَى أَصْحَابِ الضِّيَاعِ نِصْفُ السُّدُسِ بَعْدَ الْمَئُونَةِ وَ أَنَّهُ لَيْسَ عَلَى مَنْ لَمْ تَقُمْ ضَيْعَتُهُ بِمَئُونَتِهِ نِصْفُ السُّدُسِ وَ لَا غَيْرُ ذَلِكَ فَاخْتَلَفَ مَنْ قِبَلَنَا فِي ذَلِكَ فَقَالُوا يَجِبُ عَلَى الضِّيَاعِ الْخُمُسُ بَعْدَ الْمَئُونَةِ مَئُونَةِ الضَّيْعَةِ وَ خَرَاجِهَا لَا مَئُونَةِ الرَّجُلِ وَ عِيَالِهِ فَكَتَبَ ( عليه السلام ) بَعْدَ مَئُونَتِهِ وَ مَئُونَةِ عِيَالِهِ وَ بَعْدَ خَرَاجِ السُّلْطَانِ .

Sahl, from Ibrahim Bin Muhammad Al Hamdany who said,

‘I wrote to Abu Al-Hassan^-asws, ‘Ali Bin Mahziyar read out a letter of your^-asws father^-asws to me regarding what is Obligated upon the owner of the estate as being half of the sixth, and that there isn’t upon the one who oversees his estate with his expenses, neither half of the sixth nor other than that. So the ones before us differed in regards to that and they said, ‘The Khums is Obligated upon the estate after the expenditure, the expenses of the estate and its yield, not the expenses of the man and his dependants’. So he^-asws wrote to him, ‘After its expenditure and his expenditure and of his dependants, and after the taxation of the ruling authorities’.[88]

سَهْلٌ عَنْ أَحْمَدَ بْنِ الْمُثَنَّى قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ زَيْدٍ الطَّبَرِيُّ قَالَ كَتَبَ رَجُلٌ مِنْ تُجَّارِ فَارِسَ مِنْ بَعْضِ مَوَالِي أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) يَسْأَلُهُ الْإِذْنَ فِي الْخُمُسِ فَكَتَبَ إِلَيْهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ ضَمِنَ عَلَى الْعَمَلِ الثَّوَابَ وَ عَلَى الضِّيقِ الْهَمَّ لَا يَحِلُّ مَالٌ إِلَّا مِنْ وَجْهٍ أَحَلَّهُ اللَّهُ وَ إِنَّ الْخُمُسَ عَوْنُنَا عَلَى دِينِنَا وَ عَلَى عِيَالَاتِنَا وَ عَلَى مَوَالِينَا وَ مَا نَبْذُلُهُ وَ نَشْتَرِي مِنْ أَعْرَاضِنَا مِمَّنْ نَخَافُ سَطْوَتَهُ

Sahl, from Ahmad Bin Al Musna who said, ‘Muhammad Bin Zayd Al Tabary narrated to me saying,

‘A man from the traders of Persia from some of the friends of Al-Reza^-asws wrote asking him^-asws the permission regarding the Khums. So he^-asws wrote to him: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. Allah^-azwj is Capaciously Benevolent Guaranteeing the Rewards upon the deeds, and the worries upon the constraints. The wealth is not Permissible except from the aspect which Allah^-azwj has Permitted it; and that the Khums is our^-asws support upon our^-asws Religion and upon our^-asws dependants and the ones in our^-asws Wilayah, and whatever we^-asws extend and we^-asws buy from the ones whose prevailing we^-asws fear.

فَلَا تَزْوُوهُ عَنَّا وَ لَا تَحْرِمُوا أَنْفُسَكُمْ دُعَاءَنَا مَا قَدَرْتُمْ عَلَيْهِ فَإِنَّ إِخْرَاجَهُ مِفْتَاحُ رِزْقِكُمْ وَ تَمْحِيصُ ذُنُوبِكُمْ وَ مَا تُمَهِّدُونَ لِأَنْفُسِكُمْ لِيَوْمِ فَاقَتِكُمْ وَ الْمُسْلِمُ مَنْ يَفِي لِلَّهِ بِمَا عَهِدَ إِلَيْهِ وَ لَيْسَ الْمُسْلِمُ مَنْ أَجَابَ بِاللِّسَانِ وَ خَالَفَ بِالْقَلْبِ وَ السَّلَامُ .

Therefore, neither impede it from us^-asws nor prohibit yourselves from supplicating for us^-asws whatever you are able upon, for its extraction is the key to your sustenance, and a cleansing for your sins, and whatever you are paving out for yourselves for the day of your destitution, and a Muslim is one who fulfils to Allah^-azwj with whatever he Promises to him, and isn’t a Muslim, the one who responds with the tongue and opposes with the heart. And the greetings (be upon you)’.[89]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ قَدِمَ قَوْمٌ مِنْ خُرَاسَانَ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَسَأَلُوهُ أَنْ يَجْعَلَهُمْ فِي حِلٍّ مِنَ الْخُمُسِ فَقَالَ مَا أَمْحَلَ هَذَا تَمْحَضُونَّا بِالْمَوَدَّةِ بِأَلْسِنَتِكُمْ وَ تَزْوُونَ عَنَّا حَقّاً جَعَلَهُ اللَّهُ لَنَا وَ جَعَلَنَا لَهُ وَ هُوَ الْخُمُسُ لَا نَجْعَلُ لَا نَجْعَلُ لَا نَجْعَلُ لِأَحَدٍ مِنْكُمْ فِي حِلٍّ .

And by this chain, from Muhammad Bin Zayd who said,

‘A group from Khurasan proceeded to Abu Al-Hassan Al-Reza^-asws, and they asked him^-asws and he^-asws makes an ease for them from the Khums, but he^-asws said: ‘What need is this? You are being pure with the cordiality by your tongues and you are impeding from us^-asws a right which Allah^-azwj Made it to be for us^-asws and we^-asws make it to be for Him^-azwj, and it is the Khums. We^-asws do not make, we^-asws do not make, we^-asws do not make it for anyone of you  to be in an ease’.[90]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ صَالِحُ بْنُ مُحَمَّدِ بْنِ سَهْلٍ وَ كَانَ يَتَوَلَّى لَهُ الْوَقْفَ بِقُمَّ فَقَالَ يَا سَيِّدِي اجْعَلْنِي مِنْ عَشَرَةِ آلَافٍ فِي حِلٍّ فَإِنِّي أَنْفَقْتُهَا فَقَالَ لَهُ أَنْتَ فِي حِلٍّ

Ali Bin Ibrahim, from his father who said,

‘I was in the presence of Abu Ja’far^-asws the 2^nd when Salih Bin Muhammad Bin Sahl came over to him^-asws, and he used to administer the dedications (Waqf) for him^-asws at Qumm. So he said, ‘O my Master^-asws! Make me to be in ease from ten thousand for I have spent it’. So he^-asws to him: ‘You are in an ease (i.e. you don’t have to pay)’.

فَلَمَّا خَرَجَ صَالِحٌ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَحَدُهُمْ يَثِبُ عَلَى أَمْوَالِ حَقِّ آلِ مُحَمَّدٍ وَ أَيْتَامِهِمْ وَ مَسَاكِينِهِمْ وَ فُقَرَائِهِمْ وَ أَبْنَاءِ سَبِيلِهِمْ فَيَأْخُذُهُ ثُمَّ يَجِي‏ءُ فَيَقُولُ اجْعَلْنِي فِي حِلٍّ أَ تَرَاهُ ظَنَّ أَنِّي أَقُولُ لَا أَفْعَلُ وَ اللَّهِ لَيَسْأَلَنَّهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ عَنْ ذَلِكَ سُؤَالًا حَثِيثاً .

So when Salih went out, Abu Ja’far^-asws said: ‘One of you leaps upon the wealth of the right of the Progeny^-asws of Muhammad^-saww, and their^-asws orphans, and their^-asws needy ones, and their^-asws poor ones, and their^-asws needy travellers, so he takes it, then he comes over to me^-asws and he is saying, ‘Make me to be in ease’. Do you view him guessing that I^-asws would be saying: ‘Don’t do it?’ By Allah^-azwj! Allah^-azwj will be Questioning them on the Day of Judgment about that, a vigorous Questioning’.[91]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْعَنْبَرِ وَ غَوْصِ اللُّؤْلُؤِ فَقَالَ ( عليه السلام ) عَلَيْهِ الْخُمُسُ .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullah^-asws about the ambergris and diving for pearls, so he^-asws said: ‘Upon it is the Khums (fifth)’.[92]

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[1] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 1

[2] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 2

[3] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 3

[4] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 4

[5] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 5

[6] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 6

[7] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 7

[8] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 8

[9] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 9

[10] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 10

[11] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 11

[12] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 12

[13] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 13

[14] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 14

[15] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 15

[16] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 16

[17] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 17

[18] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 18

[19] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 19

[20] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 20

[21] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 21

[22] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 22

[23] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 23

[24] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 24

[25] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 25

[26] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 26

[27] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 27

[28] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 28

[29] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 29

[30] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 30

[31] Al Kafi V 1 – The Book Of Divine Authority CH 125 H 31

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

[33] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 2

[34] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 3

[35] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 4

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

[37] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 6

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

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

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

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

[42] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 11

[43] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 12

[44] Al Kafi V 1 – The Book Of Divine Authority CH 126 H 13

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

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

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

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

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

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

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

[52] Al Kafi V 1 – The Book Of Divine Authority CH 127 H 1

[53] Al Kafi V 1 – The Book Of Divine Authority CH 127 H 2

[54] Al Kafi V 1 – The Book Of Divine Authority CH 127 H 3

[55] Al Kafi V 1 – The Book Of Divine Authority CH 128 H 1

[56] Al Kafi V 1 – The Book Of Divine Authority CH 128 H 2

[57] Al Kafi V 1 – The Book Of Divine Authority CH 128 H 3

[58] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 1

[59] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 2

[60] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 3

[61] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 4

[62] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 5

[63] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 6

[64] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 7

[65] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 1

[66] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 2

[67] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 3

[68] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 4

[69] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 5

[70] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 6

[71] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 7

[72] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 8

[73] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 9

[74] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 10

[75] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 11

[76] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 12

[77] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 13

[78] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 14

[79] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 15

[80] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 16

[81] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 17

[82] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 18

[83] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 19

[84] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 20

[85] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 21

[86] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 22

[87] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 23

[88] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 24

[89] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 25

[90] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 26

[91] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 27

[92] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 28