Ismailis and the 12 Immami Shias

 Introduction:

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

In this article, we refute the Imamate of Ismail^-asws Ibn Jafar^-asws, as has been claimed by the ‘Ismaili Shias’.  Some Proofs of Imamate (being a successor of the Holy Prophet^-saww) will be reviewed in this short article.  One of the Proofs, among these, is to have the procession of the ‘’السِّلَاحِ ‘Tabarakat’ (holy belongings/signs) of Allah^-azwj’s Prophets^-as.

In this brief article we present some Ahadith and refute the claim that after the Shahadat of the Imam Jafar-e-Sadiq^-asws the’ ‘Tabarakat’ was not in the possession of the remaining 12 Shia Imams^-asws (Imam Musa-e-Kazim^-asws, Imam Ali Reza^-asws, Imam Mohammed Taqi^-asws, Imam Ali Naqi^-asws, Imam Hassan Askri^-asws and the Imam Al-Mehdi^-asws) as claimed by the Ismaili Shias (see images from an ‘Ismaili Shia’ book in Appendix I as well some additional proofs in the favour of Ismaili shias being presented in an article^([1])).

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

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

Rasool Allah^-saww Announces the Names of 12 Imam^-asws after him^-saww:

Rasool Allah^-saww informed his^-saww companions, the names of his^-saww twelve successors, after announcing his^-saww immediate successor, Ali^-asws Ibn Abi Talib^-asws.  The names of Rasool Allah^-saww’s twelve successors, can be found, for example, in the first Shia book (Kitab Sulym Ibn Qais Hilali), which was compiled shortly after the Shahadat of Rasool Allah^-saww by Sulym Ibn Qais Hilali. And it was presented to Imam Ali^-asws Ibn Hussain^-asws and Imam Jafar-e-Sadiq^-asws Ibn Mohammed Baqir^-asws and both of them^-asws authenticated the book, by saying it contains our^-asws true Ahadith.

Sulaym ibn Qays Kufi Amari Hilali^-ra is ‘Tabai’^[2] and has seen the lifetime of five Masoom Imams^-asws, including Imam Ali^-asws, Imam Hassan^-asws, Imam Hussain^-asws, Imam Zainul Abadeen^-asws and Imam Mohammed Baqir^-asws.

The Holy Name of Imam Musa^-asws Ibn Jafar^-asws as the 7^th Imam, is mentioned in the following Hadith as narrated by Amir-ul-Momineen^-asws:

Rasool Allah^-saww names the ‘twelve’ Imams^-asws During his Life-time:

قَالَ عَلِيٌّ ع أَنْشُدُكُمُ اللَّهَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص قَامَ خَطِيباً وَ لَمْ يَخْطُبْ بَعْدَهَا وَ قَالَ يَا أَيُّهَا النَّاسُ إِنِّي قَدْ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَ [عِتْرَتِي‏] أَهْلَ بَيْتِي فَإِنَّهُ قَدْ عَهِدَ إِلَيَّ اللَّطِيفُ الْخَبِيرُ أَنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ فَقَالُوا اللَّهُمَّ نَعَمْ قَدْ شَهِدْنَا ذَلِكَ‏ كُلَّهُ مِنْ رَسُولِ اللَّهِ ص [فَقَالَ ع حَسْبِيَ اللَّهُ‏] فَقَامَ الِاثْنَا عَشَرَ [مِنَ الْجَمَاعَةِ الْبَدْرِيِّينَ‏] فَقَالُوا نَشْهَدُ أَنَّ رَسُولَ اللَّهِ‏ص حِينَ خَطَبَ فِي الْيَوْمِ الَّذِي قُبِضَ فِيهِ قَامَ عُمَرُ بْنُ الْخَطَّابِ شِبْهَ الْمُغْضَبِ فَقَالَ يَا رَسُولَ اللَّهِ أَ كُلَّ أَهْلِ بَيْتِكَ فَقَالَ لَا وَ لَكِنَّ أَوْصِيَائِي أَخِي مِنهُمْ‏ وَ وَزِيرِي وَ وَارِثِي وَ خَلِيفَتِي فِي أُمَّتِي وَ وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدِي [وَ أَحَدَ عَشَرَ مِنْ وُلْدِهِ‏] هَذَا أَوَّلُهُمْ وَ خَيْرُهُمْ ثُمَّ ابْنَايَ هَذَانِ وَ أَشَارَ بِيَدِهِ إِلَى الْحَسَنِ وَ الْحُسَيْنِ ثُمَّ وَصِيُّ ابْنِي يُسَمَّى بِاسْمِ أَخِي عَلِيٍّ وَ هُوَ ابْنُ الْحُسَيْنِ ثُمَّ وَصِيُّ عَلِيٍّ وَ هُوَ وَلَدُهُ وَ اسْمُهُ مُحَمَّدٌ ثُمَّ جَعْفَرُ بْنُ مُحَمَّدٍ ثُمَّ مُوسَى بْنُ جَعْفَرٍ ثُمَّ عَلِيُّ بْنُ مُوسَى ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ عَلِيُّ بْنُ مُحَمَّدٍ ثُمَّ الْحَسَنُ بْنُ عَلِيٍّ ثُمَّ مُحَمَّدُ بْنُ الْحَسَنِ مَهْدِيُّ الْأُمَّةِ اسْمُهُ كَاسْمِي وَ طِينَتُهُ كَطِينَتِي يَأْمُرُ بِأَمْرِي وَ يَنْهَى بِنَهْيِي يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً يَتْلُو بَعْضُهُمْ بَعْضاً وَاحِداً بَعْدَ وَاحِدٍ حَتَّى يَرِدُوا عَلَيَّ الْحَوْضَ شُهَدَاءُ

اللَّهِ فِي أَرْضِهِ وَ حُجَجُهُ عَلَى خَلْقِهِ مَنْ أَطَاعَهُمْ‏ أَطاعَ اللَّهَ‏ وَ مَنْ عَصَاهُمْ عَصَى اللَّهَ فَقَامَ [باقي‏] السَّبْعُونَ الْبَدْرِيُّونَ وَ مِثْلُهُمْ مِنَ الْآخِرِينَ فَقَالُوا ذَكَّرْتَنَا مَا كُنَّا نَسِينَا نَشْهَدُ أَنَّا قَدْ سَمِعْنَا ذَلِكَ مِنْ رَسُولِ اللَّهِ ص [ثُمَّ عَادَ ع إِلَى السُّؤَالِ‏] فَلَمْ يَدَعْ شَيْئاً [مِمَّا سَأَلَ عَنْهُ فِي مَسْجِدِ رَسُولِ اللَّهِ ص فِي خِلَافَةِ عُثْمَانَ‏] إِلَّا نَاشَدَهُمْ فِيهِ حَتَّى أَتَى ع عَلَى آخِرِ مَنَاقِبِهِ وَ مَا قَالَ رَسُولُ اللَّهِ ص فِيهِ كُلَّ ذَلِكَ يُصَدِّقُونَهُ وَ يَشْهَدُونَ أَنَّهُ حَقٌّ [سَمِعُوهُ مِنْ رَسُولِ اللَّهِ ص‏]

(Imam) Ali^-asws said: ‘I^-asws adjure you all (while addressing a group of Muslims) to Allah^-azwj, do you know that the last time the Rasool Allah^-saww preached he stood up and said: ‘O you people! I^-asws am leaving among you all two commands- you will not stray if you attach yourselves to the Book of Allah^-azwj and to my^-saww Family, the People^-asws of my^-saww Household, for it has been Promised to me^-saww by the Kind^-azwj and the Aware^-azwj that these two will never separate until they return to me^-saww at the Fountain’? They said, ‘Our Allah^-azwj, yes, we have heard all of that from the Rasool Allah^-saww’.

Ali^-asws said: ‘Allah^-azwj is Sufficient for me^-asws’. Twelve from the group of the people of Badr stood up and said, ‘We testify that when the Rasool Allah^-saww preached on the day in which he^-saww passed away, Umar Bin Al-Khattab stood up angrily and said, ‘O Rasool Allah^-saww, all the People^-asws of your^-saww Household?’ He^-saww said: ‘No, but my^-saww successors^-asws. My^-saww brother among them^-asws, who is my^-saww Vizier, and my^-saww inheritor, and my^-saww Caliph in my^-saww community, and the Guardian of every believer after me^-asws, and eleven from his^-asws sons^-asws.

This (Ali^-asws) is the first of them^-asws and the best of them^-asws, then two of my^-saww sons^-asws, these two’ – as indicated by his^-saww hand to Al-Hassan^-asws and Al-Husayn^-asws. Then, the successor^-asws of my^-saww sons^-asws who will be named with the name of my^-saww brother Ali^-asws, and he^-asws will be the son^-asws of Al-Husayn^-asws, then the successor^-asws of Ali^-asws will be his^-asws son^-asws and his^-asws name is Muhammad^-asws, then Ja’far^-asws Bin Muhammad^-asws, then Musa^-asws Bin Ja’far^-asws, then Ali^-asws Bin Musa^-asws, then Muhammad^-asws Bin Ali^-asws, then Ali^-asws Bin Muhammad^-asws, then Al-Hassan^-asws Bin Ali^-asws, then Muhammad^-asws Bin Al-Hassan^-asws Mahdi of the community. His^-asws name is like my^-saww name and his^-asws clay (Teenat) is like my^-saww Teenat.  He^-asws will order what I^-saww ordered, and prevent what I^-saww prevented. He^-asws will fill the earth with fairness and justice just as it had been filled with inequity and injustice. One of them^-asws will rise after the other, one after another until they^-asws return to me^-saww at the Fountain. They are the witnesses of Allah^-azwj in His^-azwj earth, and His^-azwj Proofs over His^-azwj creatures. The one who obeys them has obeyed Allah^-azwj, and the one who disobeys them^-asws has disobeyed Allah^-azwj.

So the remainder of the seventy people of Badr, and like of them from the later ones stood up and said, ‘You^-asws have reminded us of what we had forgotten. We testify that we have heard that from the Rasool Allah^-saww’.

Then he^-asws returned to the questions so that he did not leave anything out that he^-asws had been asked in the Masjid of the Rasool Allah^-saww during the Caliphate of Usman. He^-asws answered them until he^-asws came to the last of those merits of his^-asws and the knowledge about what the Rasool Allah^-saww had said with regards to it. All that was ratified by them and they testified that it was the truth which they had heard from the Rasool Allah^-saww.^[3]

The Proofs of Imamate:

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

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

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

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

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

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

The Imam^-asws said to me, “O Abu Muhammad, “No one’s language is unknown to the Imam^-asws nor the language of birds, animals and any living things. Whoever does not have these qualities, he is not an Imam^-asws.^[4]

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

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

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

‘I mentioned to Abu Al-Hassan Al-Reza^-asws (the 8^th Imam^-asws) the sword of the Messenger of Allah^-saww, he^-asws said: ‘It is secured with us^-asws and said: ‘Is’haq bring it out for me^-asws, as it is a great right and the sanctification of the sword is to be taken, for it is the sword of the Messenger of Allah^-saww’. I said to him^-asws, ‘And how has it been?’ Abu Ja’far^-asws said: ‘the weapons with us^-asws is like the Coffin with the Children of Israel. Wherever the Coffin went so did the kingdom’.^[5]

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

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

Abu Al-Hassan Al-Reza^-asws (the 8^th Imam^-asws) said when he^-asws was asked about the Zulfiqaar, sword of the Messenger of Allah^-saww, where it has come from, he^-asws said: ‘Jibraeel^-as descended with it from the sky, and it was decorated with silver, and it is with me^-asws’.^[6]

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

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

‘I wrote to Abu Al-Hassan Al-Reza^-asws (and asked): ‘With you^-asws are the ‘السِّلَاحِ’ weapons of the Messenger of Allah^-saww?’ He^-asws wrote back to me^-asws: ‘Know that these are with me^-asws’.^[7]

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

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

Abu Al-Hassan Al-Reza^-asws said: ‘Is’haq came with it to me^-asws, as it is a great right and sanctity of the sword is to be taken, for it is the sword of the Messenger of Allah^-saww’. I said to him^-asws, ‘And how has it been?’ Abu Ja’far^-asws said: ‘But, the example of the weapons with us^-asws is like the Coffin with the Children of Israel. Wherever the Coffin went so did the kingdom’.^[8]

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

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

‘Abu Al-Hassan Al-Reza^-asws has narrated that my^-asws father^-asws came to me^-asws with the weapons of the Messenger of Allah^-saww, and I^-asws have included my^-asws cousins from that word’. Safwaan said, ‘And we mentioned the sword of the Messenger of Allah^-saww’. He^-asws said: ‘Is’haq Bin Ja’far brought it out for me^-asws, as it is a great right of the (Divine) successor^-asws and sanctity of the sword to be taken, for it is the sword of the Messenger of Allah^-saww’. I said, ‘No, and how can this be?’ and so Abu Ja’far^-asws said that the example of the weapons with us^-asws is like the Coffins with the Children of Israel, wherever it went, so did the Command’. I asked him^-asws about Zulfiqaar, sword of the Messenger of Allah^-saww, he^-asws said: ‘Jibraeel^-as came down with it from the sky, and it was decorated with silver, and it is with me^-asws’.^[9]

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

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

He asked Abu Al-Hassan Al-Reza^-asws about al-Dhulfaqar (the sword of Rasool Allah^-saww) as to wherefrom it was. The Imam^-asws said, “Jibril^-as came down with it from the Heavens. It was decorated with the silver and it is with me now.”^[10]

The ‘Tabarakat’ of Rasool Allah^-saww in the Possession of 7^th Imam^-asws

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: السِّلَاحُ مَوْضُوعٌ عِنْدَنَا مَدْفُوعٌ عَنْهُ إِنَّهُ لَوْ وُضِعَ عِنْدَ شَرِّ خَلْقِ اللَّهِ كَانَ خَيْرَهُمْ لَقَدْ حَدَّثَنِي أَبِي عَنْهُ أَنَّهُ حَيْثُ بَنَى بِالثَّقَفِيَّةِ وَ كَانَ شُقَّ لَهُ فِي الْجِدَارِ فَنُجِّدَ الْبَيْتُ فَلَمَّا كَانَ صَبِيحَةَ عُرْسِهِ رَمَى بِبَصَرِهِ وَ رَأَى في جدره‏ [حَذْوَهُ‏] خَمْسَةَ عَشَرَ مِسْمَاراً فَفَزِعَ لِذَلِكَ فَقَالَ تَحَوَّلِي‏ فَإِنِّي‏ أُرِيدُ أَنْ‏ أَدْعُوَ مَوَالِيَ‏ فِي‏ حَاجَةٍ فَكَشَطَهُ فَمَا مِنْهَا مِسْمَارٌ إِلَّا وَجَدَهُ مصروفا [مُصْرِفاً] طَرَفَهُ عَنِ السَّيْفِ وَ مَا وَصَلَ إِلَيْهِ شَيْ‏ءٌ.

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

Abu Ibrahim^-asws (Imam Musa Ibn Jafar^-asws – the seventh Imam^-asws) has said: ‘The weapons are with us^-asws in a secure place. If they were to be placed with evil creatures of Allah^-azwj, his status will be raised ‘one’ among them. My^-asws father^-asws has been narrated to me^-asws, that he^-asws was at the wedding where the Clan of Thaqif had built a house, and the wall of that had been split. The next morning he^-asws wanted fifteen nails to be put in to secure that wall. He^-asws said: ‘then he^-asws asked for the slaves to fix this. But (without the slaves) he^-asws examined the wall, he^-asws found that the nails had turned away from the sword, every time someone tried to reach it’.^[11]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَالَ السِّلاحُ مَوْضُوعٌ عِنْدَنَا مَدْفُوعٌ عَنْهُ لَوْ وُضِعَ عِنْدَ شَرِّ خَلْقِ الله كَانَ خَيْرَهُمْ لَقَدْ حَدَّثَنِي أَبِي أَنَّهُ حَيْثُ بَنَى بِالثَّقَفِيَّةِ وَكَانَ قَدْ شُقَّ لَهُ فِي الْجِدَارِ فَنُجِّدَ الْبَيْتُ فَلَمَّا كَانَتْ صَبِيحَةُ عُرْسِهِ رَمَى بِبَصَرِهِ فَرَأَى حَذْوَهُ خَمْسَةَ عَشَرَ مِسْمَاراً فَفَزِعَ لِذَلِكَ وَقَالَ لَهَا تَحَوَّلِي فَإِنِّي أُرِيدُ أَنْ أَدْعُوَ مَوَالِيَّ فِي حَاجَةٍ فَكَشَطَهُ فَمَا مِنْهَا مِسْمَارٌ إِلا وَجَدَهُ مُصْرِفاً طَرَفَهُ عَنِ السَّيْفِ وَمَا وَصَلَ إِلَيْهِ مِنْهَا شَيْ‏ءٌ.

Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Raman from Muhammad ibn al-Hakim, who has narrated:

Abu Ibrahim^-asws (the 7^th Imam^-asws) has said. “The weapons are kept with us^-asws. They are well protected. Even if they would be placed with the worst of the creatures they would be a good ‘one’ of them. My father stated to me that when he married a lady from al-Thaqif the house was decorated for the wedding. Next morning he^-asws found fifteen nails drawn into that wall. He^-asws became very anxious about it and asked the bride to leave the house; (as) he needed the repairman to do some work therein. However, when he^-asws examined the wall he^-asws found that all the pegs (large nails) had turned away from the sword and none of them had reached it.^[12]

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

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

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

Abu Al-Hassan Al-Reza^-asws has said. “Abu Ja‘far^-asws would say, ‘The case of ‘السِّلَاحِ’ the Armaments with us^-asws is as the ‘التَّابُوتِ’ ‘Ark of Covenant’ with the Israelites. Wherever the التَّابُوتِ would go prophet-hood would also follow. Wherever the السِّلَاحِ among us^-asws would go the matter (Leadership with Divine Authority) would also settle there.” I then asked, “Would the السِّلَاحِ ever depart (Divine) Knowledge?” The Imam^-asws said, “No, it would not do so.”^[13]

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

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

Abu Al-Hassan Al-Reza^-asws who has said. ‘Abu Ja‘far^-asws would say, ‘The case of the ‘السِّلَاحِ’ (Armaments) with us is as ‘التَّابُوتِ’ the Ark of Covenant with the Israelites. Wherever the التَّابُوتِ would go kingdom would also follow. Wherever السِّلَاحِ the among us^-asws would go knowledge would also follow.”^[14]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Once a person came to Medina to find out who is the Divine Imam of his time.  He visited Abd Allah bin Hassan who claimed to be the Imam, but he could not show, on demand the ‘Zihra and Ammama’ of the Prophet^-saww.  When he came to Imam Jafar-e-Sadiq^-asws, Imam^-asws took off his finger ring and put it on the ground and out of which emerged the ‘Zihra and Ammama’ of Prophet^-saww, which perfectly fitted on Imam^-asws’s body.  After (demonstrating it to him), Imam^-asws put them back into the stone of his ring.  And said: “This was the shield which Prophet Mohammed^-saww used to wear, this was not made on the earth but came from the treasures of Allah^-azwj’s ‘Kun’ , the treasures of a Divine Imam^-asws are kept inside his ring.  Your World is like a small cup in front of Allah^-azwj and similar to a booklet in front of an Imam^-asws , if this were no so then it would not be possible for the Ahlul Bait of Prophet^-asws to exercise our duties, then we would have been as helpless as other people.”^[15]

The Holy ‘Seal’ of Imamate:

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

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

Once I was in the presence of Abu Al-Hassan^-asws, he^-asws called his^-asws son^-asws who was a small (boy). The Imam^-asws placed him^-asws in my lap and said to me. ‘Move his^-asws shirt aside.” When I did so. The Imam^-asws said, “Look in between his^-asws shoulders.” I look and I found in the skin of one shoulder something like an imprint of a seal.” The Imam^-asws then asked, “Do you see this.? Similar to this there was one in the shoulder of my^-asws father^-asws.’^[16]

The ‘Will’ Brought by Jabrail^-as for the Imams^-asws:

مُحَمَّدُ بْنُ يَحْيى‏ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ أَبِي جَمِيلَةَ، عَنْ مُعَاذِ بْنِ كَثِيرٍ: عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: «إِنَ‏ الْوَصِيَّةَ نَزَلَتْ‏ مِنَ‏ السَّمَاءِ عَلى‏ مُحَمَّدٍ كِتَاباً لَمْ يَنْزِلْ‏ عَلى‏ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كِتَابٌ مَخْتُومٌ‏ إِلَّا الْوَصِيَّةُ، فَقَالَ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ: يَا مُحَمَّدُ، هذِهِ وَصِيَّتُكَ فِي أُمَّتِكَ عِنْدَ أَهْلِ بَيْتِكَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: أَيُّ أَهْلِ بَيْتِي يَا جَبْرَئِيلُ؟ قَالَ: نَجِيبُ اللَّهِ مِنْهُمْ وَ ذُرِّيَّتُهُ، لِيَرِثَكَ عِلْمَ النُّبُوَّةِ كَمَا وَرِثَهُ‏ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ، وَ مِيرَاثُهُ‏

لِعَلِيٍّ عَلَيْهِ السَّلَامُ وَ ذُرِّيَّتِكَ مِنْ صُلْبِهِ».

قَالَ‏: «وَ كَانَ عَلَيْهَا خَوَاتِيمُ» قَالَ: «فَفَتَحَ عَلِيٌّ عَلَيْهِ السَّلَامُ الْخَاتَمَ الْأَوَّلَ، وَ مَضى‏ لِمَا فِيهَا؛ ثُمَّ فَتَحَ الْحَسَنُ عَلَيْهِ السَّلَامُ الْخَاتَمَ الثَّانِيَ، وَ مَضى‏ لِمَا أُمِرَ بِهِ فِيهَا؛ فَلَمَّا تُوُفِّيَ الْحَسَنُ عَلَيْهِ السَّلَامُ وَ مَضى‏، فَتَحَ الْحُسَيْنُ عَلَيْهِ السَّلَامُ الْخَاتَمَ الثَّالِثَ، فَوَجَدَ فِيهَا: أَنْ قَاتِلْ‏ فَاقْتُلْ وَ تُقْتَلُ‏، وَ اخْرُجْ بِأَقْوَامٍ لِلشَّهَادَةِ، لَا شَهَادَةَ لَهُمْ إِلَّا مَعَكَ» قَالَ: «فَفَعَلَ عَلَيْهِ السَّلَامُ؛ فَلَمَّا مَضى‏ دَفَعَهَا إِلى‏ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ قَبْلَ ذلِكَ، فَفَتَحَ الْخَاتَمَ الرَّابِعَ، فَوَجَدَ فِيهَا:

أَنِ اصْمُتْ وَ أَطْرِقْ‏؛ لِمَا حُجِبَ الْعِلْمُ؛ فَلَمَّا تُوُفِّيَ وَ مَضى‏، دَفَعَهَا إِلى‏ مُحَمَّدِ بْنِ عَلِيٍ عَلَيْهِمَا السَّلَامُ، فَفَتَحَ الْخَاتَمَ الْخَامِسَ، فَوَجَدَ فِيهَا: أَنْ فَسِّرْ كِتَابَ اللَّهِ تَعَالى‏، وَ صَدِّقْ أَبَاكَ‏، وَ وَرِّثِ ابْنَكَ، وَ اصْطَنِعِ الْأُمَّةَ، وَ قُمْ بِحَقِّ اللَّهِ عَزَّ وَ جَلَّ، وَ قُلِ الْحَقَّ فِي ‏الْخَوْفِ وَ الْأَمْنِ، وَ لَاتَخْشَ إِلَّا اللَّهَ؛ فَفَعَلَ، ثُمَّ دَفَعَهَا إِلَى الَّذِي يَلِيهِ».قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، فَأَنْتَ هُوَ؟

قَالَ: فَقَالَ: «مَا بِي إِلَّا أَنْ تَذْهَبَ يَا مُعَاذُ، فَتَرْوِيَ‏ عَلَيَّ».

قَالَ: فَقُلْتُ: أَسْأَلُ اللَّهَ- الَّذِي رَزَقَكَ مِنْ آبَائِكَ هذِهِ الْمَنْزِلَةَ- أَنْ يَرْزُقَكَ مِنْ عَقِبِكَ‏ مِثْلَهَا قَبْلَ الْمَمَاتِ.

قَالَ: «قَدْ فَعَلَ اللَّهُ ذلِكَ يَا مُعَاذُ».

قَالَ: فَقُلْتُ‏: فَمَنْ هُوَ جُعِلْتُ فِدَاكَ؟ قَالَ: «هذَا الرَّاقِدُ» وَ أَشَارَ بِيَدِهِ إِلَى الْعَبْدِ الصَّالِحِ وَ هُوَ رَاقِدٌ

Muhammad ibn Yahya and al-Husayn ibn Muhammad have narrated from Ja‘far ibn Muhammad from Ali ibn al-Husayn ibn Ali from Isma‘il ibn Mihran from abu Jamilah from Mu‘adh ibn Kathir, who has narrated:

Abu ‘Abd Allah^-asws said: The ‘Will’ came from the Heavens to Muhammad^-saww in a book (written).  No (other document) came to (Prophet) Muhammad^saw from Heavens in a written sealed document form except the will.

Jibril^-as said, “O Muhammad^-saww this is your ‘Will’ to your followers about your family. Rasool Allah^-saww asked, ‘Which family of mine O Jibril.” Jibril replied, “The one^-asws (Ali^-asws Ibn Abi Talib^-asws) whom Allah^-azwj has Granted nobility among them (your^-saww family^-asws) and his^-asws (Ali^-asws Ibn Abi Talib^-asws) descendents so they^-asws inherit the knowledge of Prophecy as Abraham^-as left it (knowledge) as his legacy.  This legacy of Abraham is for Ali^-asws and your^-saww descendents from his^-asws lineage.’

The Imam^-asws has said, “The document had several seals on it.” The Imam^-asws further said: ‘Ali^-asws opened the ‘first seal’ and followed what the instructions therein. Then Al-Hassan^-asws opened the ‘second seal’ and followed the commandments and instructions therein.

When Al-Hassan^-asws passed away then Al-Husayn^-asws opened the ‘third seal’ and found therein instructions which said: ‘Fight to do away with the enemy and be murdered and rise up (against the enemy) with a group of people for martyrdom. There will not be any martyrdom for them without you.’  The Imam^-asws said, “Al-Hussain^-asws followed the instructions (entirely) and when he^-asws left this world he delivered it to Ali^-asws ibn al-Husayn^-asws just before his martyrdom.

Ali^-asws Ibn Al-Husayn^-asws opened the ‘fourth seal’ and found in it instruction to remain silent and gaze in your front because of the concealment of knowledge (wide spread injustice and ignorance). Just before his^-asws passing away he^-asws delivered it to Muhammad^-asws ibn Ali^-asws.

He (Muhammad^-asws ibn Ali^-asws) opened the ‘fifth seal’ and found therein instructions to interpret the Book of Allah^-azwj, the Most High, affirm truthfulness of his^-asws father^-asws and leave it as his^-asws legacy for his^-asws son^-asws. Do good to the ’Umma (nation), stand up for right of Allah, the Most Holy, the Most High, say the truth in fear and in peace and do not be afraid of anyone except Allah^-azwj. He^-asws did as he^-asws was instructed and delivered it to the succeeding Imam^-asws.’

I (the narrator) said to the Imam^-asws, ‘May I be sacrificed for you^-asws, are you then the succeeding Imam^-asws?” The narrator says the Imam^-asws then said, “There is nothing wrong in a positive answer to your question except if then you would go, O Mu‘adh, and narrate to people things that would harm me.’

I (the narrator) then said to the Imam^-asws, “I pray to Allah^-azwj who has Granted you^-asws this through your^-asws noble ancestors, this high position to grant to your^-asws successor the same high position before you^-asws will die.’

The Imam^-asws said, “Allah^-azwj has already Done so, O Mu‘adh.’  I (the narrator) asked the Imam^-asws, “Who then is he, “May I be sacrificed for you^-asws?” The Imam^-asws replied, ‘This sleeping one. He pointed with his hand to the righteous servant of Allah^-azwj who was asleep (Musa^-asws Ibn Ja‘far^-asws).”^[17]

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

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

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

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

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

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

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

أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ.

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

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

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

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

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

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

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

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

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

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

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

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

She has said that he^-asws then said to me, “give to me what is with you.” I then gave him^-asws the pebble and he^-asws printed on it (his seal) for me. Thereafter I went to Abu Ja’far^-asws and he printed on it (his^-asws seal) for me. Then I went to Abu Abd Allah^-asws. He^-asws printed on it (his seal) for me. Then I went to Abu Al-Hassan Musa^-asws and he^-asws printed (his seal) for me. Then I went to Al-Reza^-asws and he^-asws printed for me.” According to Abu Muhammad Hababa lived thereafter another nine months.”^[18]

A similar Hadith is given in Appendix II.

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

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

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

‘I insisted to Abu Al-Hassan Al-Reza^-asws regarding a thing from him^-asws that he^-asws had promised me. One day I went out and met up with him^-asws, and I was with him^-asws when we came near a palace. He^-asws got down to a place by the trees and I descended with him^-asws, and there was not a third person with us. I said, ‘May I be sacrificed for you^-asws, this servant of yours is in need, by Allah^-azwj, and does not have a single Dirham elsewhere’. He^-asws struck his^-asws whip on the Earth with a severe striking, then hit it by his^-asws hand and took out by his^-asws hand an ingot of gold. He^-asws said: ‘Make use of it and conceal what you have seen’.^[19]

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

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

Amir-ul-Momineen^-asws said when he^-asws was with his^-asws companions in the Masjid of Al-Kufa. A man said to him^-asws, ‘May my father and my mother be sacrificed for you^-asws. I wonder at this world which is in the hands of these people, and it is not in your^-asws possession’. He^-asws said: ‘O so and so, if we^-asws wanted the world, we would not have given it’. Then he^-asws grabbed a handful of gravel, and it had become jewels. He^-asws said: ‘What is this?’ I said, ‘This is from the finest of jewels’. He^-asws said: ‘If we^-asws wanted it, it would be so, but we^-asws do not want it’. Then he^-asws threw the handful, and it reverted back to what it was’.^[20]

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

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

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

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

He^-asws held it in his^-asws hand until the people saw it. Then he^-asws returned it and planted it by his^-asws thumb, then said: ‘In case a good person or a wrongdoer may follow you after me^-asws’. Then he^-asws mounted the mule of the Rasool Allah^-saww and left to his^-asws house. And we made a mark in the place. We kept on digging but we did not get anything. It was said to Al-Hassan, ‘O Abu Saeed, what did you see from Amir-ul-Momineen^-asws?’ He said, ‘I do not know whether the treasures of the Earth are moving, or similar to that’.^[21]

The Earth ‘Folds-Up’ to give way to a Divine Imam^-asws:

حَدَّثَنَا سَلَمَةُ بْنُ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ بْنِ الْحَرْثِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ الْأَوْصِيَاءَ لَتُطْوَى لَهُمُ الْأَرْضُ وَ يَعْمَلُونَ مَا عِنْدَ أَصْحَابِهِمْ.

It has been narrated to us by Salmat Bin Al-Khataab, from Suleiman Bin Sama’at, and Abdullah Bin Muhammad, from Abdullah Bin Muhammad, from Abdullah Bin Al-Qasim Bin Al-Hars, from Abu Baseer who said:

‘Abu Abdullah^-asws said that: ‘For the successors^-asws, the Earth folds up for them^-asws, allowing them^-asws to do some work with their^-asws companions’.^[22]

حَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا مِنَّا صَلَّى الْعَتَمَةَ بِالْمَدِينَةِ وَ أَتَى قَوْمَ مُوسَى فِي شَيْ‏ءٍ تَشَاجَرَ بَيْنَهُمْ وَ عَادَ مِنْ لَيْلَتِهِ وَ صَلَّى‏ الْغَدَاةَ بِالْمَدِينَةِ.

Narrated to me Ahman Bin Muhammad, from Ali Bin Al-Hakam, from Sayf Bin Umeyra, from Dawood Bin Farqad, who has said:

Abu Abdullah^-asws having said that: ‘A man (Imam^-asws) Prays in the darkness in Al-Medina, and comes to the people of Musa^-as regarding a matter of dispute between them, and returns during the same night and Prays the Dawn Prayer in Al-Medina’.^[23]

حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع حَيْثُ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ عُلَمَاءِ أَهْلِ الْيَمَنِ فَقَالَ أَبُو عَبْدِ اللَّهِ يَا يَمَانِيُّ أَ فِيكُمْ عُلَمَاءُ قَالَ نَعَمْ قَالَ فَأَيُّ شَيْ‏ءٍ يَبْلُغُ مِنْ عِلْمِ عُلَمَائِكُمْ قَالَ إِنَّهُ لَيَسِيرُ فِي لَيْلَةٍ وَاحِدَةٍ مَسِيرَ شَهْرَيْنِ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْآثَارَ فَقَالَ لَهُ فَعَالِمُ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِكُمْ قَالَ فَأَيُّ شَيْ‏ءٍ يَبْلُغُ مِنْ عِلْمِ عَالِمِكُمْ بِالْمَدِينَةِ قَالَ إِنَّهُ يَسِيرُ فِي صَبَاحٍ وَاحِدٍ مَسِيرَةَ سَنَةٍ كَالشَّمْسِ إِذَا أُمِرَتْ إِنَّهَا الْيَوْمَ غَيْرُ مَأْمُورَةٍ وَ لَكِنْ إِذَا أُمِرَتْ يَقْطَعُ اثْنَيْ عَشَرَ شَمْساً وَ اثْنَيْ عَشَرَ قَمَراً وَ اثْنَيْ عَشَرَ مَشْرِقاً وَ اثْنَيْ عَشَرَ مَغْرِباً وَ اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً وَ اثْنَيْ عَشَرَ عَالَماً قَالَ فَمَا بَقِيَ فِي يَدِ الْيَمَانِيِّ فَمَا دَرَى مَا يَقُولُ وَ كَفَّ أَبُو عَبْدِ اللَّهِ.

It has been narrated to us by Muhammad Bin Al-Husayn, from Ali Bin Sa’daan, from Abdullah Bin Al-Qasim, from Umar Bin Abaan Al-Kalby, from Abaan Bin Taghlub who said:

‘I was in the presence of Abu Abdullah^-asws when a man from the knowledgeable ones from the inhabitants of Yemen came up. Abu Abdullah^-asws said: ‘O Yemeny, are there knowledgeable ones among you?’ He said, ‘Yes’. He^-asws said: ‘What matter has reached you from the knowledge of your knowledgeable ones?’ He said, ‘In one night he would travel the journey of birds that would take the birds two months to travel, and the effects remain’. He^-asws said to him: ‘The knowledgeable one^-asws of Al-Medina is more knowledgeable than your knowledgeable ones’. He said, ‘Which matter of the knowledge of the knowledgeable one^-asws of Al-Medina has reached you^-asws?’ He^-asws said: ‘He^-asws would travel in one morning, like a year’s journey of the sun, but in one day, if he^-asws wants to he^-asws can cut through twelve suns, and twelve moons, and twelve Easts, and twelve Wests, and twelve lands, and twelve seas, and twelve worlds’. There did not remain anything in the hands of the Yemeny and he did not know what to say to Abu Abdullah^-asws’.^[24]

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ فَقَالَ يَا أَخَا أَهْلِ الْيَمَنِ عِنْدَكُمْ عُلَمَاءُ قَالَ نَعَمْ قَالَ فَمَا بَلَغَ مِنْ عِلْمِ عَالِمِكُمْ قَالَ يَسِيرُ فِي لَيْلَةٍ مَسِيرَةَ شَهْرَيْنِ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْأَثَرَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع عَالِمُ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِكُمْ قَالَ فَمَا بَلَغَ مِنْ عِلْمِ عَالِمِ الْمَدِينَةِ قَالَ يَسِيرُ فِي سَاعَةٍ مِنَ النَّهَارِ مَسِيرَةَ الشَّمْسِ سَنَةً حَتَّى يَقْطَعَ اثْنَيْ عَشَرَ أَلْفَ مِثْلَ عَالَمِكُمْ هَذَا مَا يَعْلَمُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ وَ لَا إِبْلِيسَ قَالَ فَيَعْرِفُونَكُمْ قَالَ نَعَمْ مَا افْتَرَضَ عَلَيْهِمْ إِلَّا وَلَايَتَنَا وَ الْبَرَاءَةَ مِنْ عَدُوِّنَا.

It has been narrated to us by Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Abu Ayub, from Aban Bin Taghlub who said:

‘I was in the presence of Abu Abdullah^-asws when a man from the inhabitants of Yemen came up to him^-asws’. He^-asws said: ‘O Yemeny brother, are there knowledgeable ones among you?’ He said, ‘Yes’. He^-asws said: ‘What has reached you of the knowledge of your knowledgeable ones?’ He said, ‘He would travel in one night the travel distance of two months of the flight of the bird and the effects would remain’.

Abu Abdullah^-asws said: ‘The knowledgeable one^-asws of Al-Medina is more knowledgeable than your knowledgeable ones’. He said, ‘And what has reached from the knowledge of the knowledgeable one Al-Medina?’ He^-asws said: ‘He^-asws travels in one hour of the day, the travel distance of a year’s travel of the sun, to the extent that he cuts through twelve thousand worlds the like of this world of yours whose inhabitants are not aware that Allah^-azwj Created Adam^-as or Iblees^-la’. He asked, ‘They recognise you^-asws?’ He^-asws said: ‘Yes. They have not been Obligated anything except for our^-asws Wilayah and the keeping away (Tabarra) from our^-asws enemies’.^[25]

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

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

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

‘I was in the presence of Abu Abdullah^-asws. He^-asws struck his^-asws foot on the ground, and it was as if there was an ocean there in which was a ship of silver. He^-asws embarked on it, and I rode with him^-asws until we ended up at a place wherein were some tents of silver. He^-asws entered into in, then came out. He^-asws said: ‘Did you see the first tent in which I^-asws entered into?’ I said, ‘Yes’. He^-asws said: ‘That was the tent of the Rasool Allah^-saww, and the other one is the tent of Amir-ul-Momineen^-asws, and the third tent is of Fatima^-asws, and the fourth tent is of Khadija^-as, and the fifth tent is of Al-Hassan^-asws, and the sixth tent is of Al-Husayn^-asws, and the seventh tent is of Ali^-asws Bin Al-Husayn^-asws, and the eight tent is of my^-asws father, and the ninth tent is my^-asws tent, and there is not one of us^-asws who passes away except that for him^-asws is a tent for him^-asws to dwell in’.^[26]

حَدَّثَنَا الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ الْجَلَّابِ قَالَ: اشْتَرَيْتُ لِأَبِي الْحَسَنِ غَنَماً كَثِيرَةً فَدَعَانِي فَأَدْخَلَنِي مِنْ إِصْطَبْلِ دَارِهِ إِلَى مَوْضِعٍ وَاسِعٍ لَا أَعْرِفُهُ فَجَعَلْتُ أُفَرِّقُ تِلْكَ الْغَنَمَ فِيمَنْ أَمَرَنِي ثُمَّ اسْتَأْذَنْتُهُ فِي الِانْصِرَافِ إِلَى بَغْدَادَ إِلَى‏^[27] وَالِدَتِي وَ كَانَ ذَلِكَ يَوْمَ التَّرْوِيَةِ فَكَتَبَ إِلَيَّ تُقِيمُ غَداً عِنْدَنَا ثُمَّ تَنْصَرِفُ قَالَ فَأَقَمْتُ فَلَمَّا كَانَ يَوْمُ عَرَفَةَ أَقَمْتُ عِنْدَهُ وَ بِتُّ لَيْلَةَ الْأَضْحَى فِي رِوَاقٍ لَهُ فَلَمَّا كَانَ فِي السَّحَرِ أَتَانِي فَقَالَ لِي يَا إِسْحَاقُ قُمْ فَقُمْتُ فَفَتَحْتُ عَيْنِي فَإِذَا أَنَا عَلَى بَابِي بِبَغْدَادَ فَدَخَلْتُ عَلَى وَالِدَتِي وَ أَتَانِي أَصْحَابِي فَقُلْتُ لَهُمْ عَرَّفْتُ بِالْعَسْكَرِ وَ خَرَجْتُ إِلَى الْعِيدِ بِبَغْدَادَ.

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

‘I bought many sheep from Abu Al-Hassan^-asws. He called for me and made me go to the stable of his^-asws house in a vast place, which I recognised. I started separating the sheep as he^-asws had ordered me to. Then I asked his^-asws permission to go towards Baghdad to my mother, and that was the day of Al-Tarwiyya. He^-asws wrote to me: ‘Stay with us^-asws until tomorrow, then leave’. I stayed with him^-asws on the night of Al-Azha in his^-asws hallway. When it was the morning, he^-asws came to me. He^-asws said to me: ‘O Is’haq, arise!’ I woke up and opened my eyes, and it was as if I was at my door in Baghdad. I went to my mother, and my friends came over to me. I said to them, ‘I was in Al-Askar on the day of Arafaat, and came out to Baghdad on the day of Eid’.^[28]

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

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

‘I was in the presence of Abu Abdullah^-asws regarding one of my needs. He^-asws said to me: ‘Why do I^-asws see you gloomy and sad?’ I said, ‘Due to what has reached me from Al-Iraq from this epidemic. I remember my family’. He^-asws said: ‘Turn your face’. I turned my face. Then he^-asws said: ‘Enter your house’. I entered, as if I was not far from my family members, small and big, except that they were all in my house along with what was in it. Then I came out. He^-asws said to me: ‘Turn your face’. I turned it. I looked and I could not see anything’.^[29]

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ سَعِيدٍ الثَّقَفِيِّ عَنْ يَحْيَى بْنِ الْحَسَنِ بْنِ الْفُرَاتِ عَنْ يَحْيَى بْنِ الْمُسَاوِرِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ قَالَ لَمَّا صَعِدَ رَسُولُ اللَّهِ ص الْغَارَ طَلَبَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ خَشِيَ أَنْ يَغْتَالَهُ الْمُشْرِكُونَ وَ كَانَ رَسُولُ اللَّهِ ص عَلَى حِرَا وَ عَلِيٌّ عَلَى ثَبِيرٍ فَبَصُرَ بِهِ النَّبِيُّ ص فَقَالَ مَا لَكَ يَا عَلِيُّ قَالَ بِأَبِي أَنْتَ وَ أُمِّي خَشِيتُ أَنْ يَغْتَالَكَ الْمُشْرِكُونَ فَطَلَبْتُكَ فَقَالَ النَّبِيُّ ص نَاوِلْنِي يَدَكَ يَا عَلِيُّ فَرَجَفَ‏^[30] الْجَبَلُ حَتَّى خَطَا بِرِجْلِهِ إِلَى الْجَبَلِ الْآخَرِ ثُمَّ رَجَعَ الْجَبَلُ إِلَى قَرَارِهِ.

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

‘Abu Ja’far^-asws having said: ‘When the Rasool Allah^-saww ascended the cave (Al-Hira), Ali^-asws Bin Abu Talib^-asws went looking for him^-saww fearing that the Polytheists might assassinate him^-saww, and the Rasool Allah^-saww was on Hira and Ali^-asws was on Thubayr. The Prophet^-saww saw him^-asws. He^-saww said: ‘What is the matter with you^-asws, O Ali^-asws?’ He^-asws said: ‘May my^-asws father^-as and my^-asws mother^-as be sacrificed for you^-saww, I^-asws feared that the Polytheists might assassinate you^-saww, so I^-asws came looking for you^-saww’. The Prophet^-saww said: ‘Give me^-saww your^-asws hand, O Ali^-asws’. The mountain leaned across until he^-asws placed his foot on the other mountain, then the mountain returned to how it used to be’.^[31]

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

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

‘Abu Ja’far^-asws said to me: ‘O Aswad, between us^-asws and each land is a rope like the rope of the construction. If we^-asws are Ordered in the Earth with an Order, we pull that rope. The land comes up to us along with its wells, and its markets and its places, until we^-asws establish in it what we^-asws have been ordered to from the Orders of Allah^-azwj the High’.^[32]

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

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

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

‘Abu Ja’far^-asws said: ‘If the Imam^-asws were to be raised from the earth for a moment, it would implode (swallowing up) its inhabitants just as the waves of the sea would (swallow) its inhabitants’.^[33]

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

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

‘I asked Abu Al-Hassan Al-Reza^-asws, I said, ‘Will the earth be empty from Proof^-asws of Allah^-azwj?’ He^-asws said: ‘If the earth were to be empty from the Proof^-asws of Allah^-azwj for the blink of an eye, it would implode on its inhabitants’.^[34]

The Presence of the 12^th Imam during Occultation:

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

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

‘I heard Abu Abd Allah^-asws say, ‘People will miss their Imam^-asws. However, He^-ajfj will attend Hajj and see them, but they will not (be able to) see him^-asws.^[35]

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

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

‘Al-Qa’im^-ajfj will disappear from the public sight twice. In one of those seasons he^-ajfj will attend Hajj. He^-ajfj will see the people, but they will not see him.’^[36]

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

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

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

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

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

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

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

Suleiman says, I asked Imam Jafar-e-Sadiq^-asws:  ‘How people are going to get benefit from an Imam^-asws who is in occultation and obscure from the eyes of the people?  Imam^-asws replied: Similar to the people benefiting from the Sunrays, when it is covered by the clouds.^[37]

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

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

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

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

(Indeed) Allah^-azwj Knows that His^-azwj friends do not have doubts. If it had been in His^-azwj Knowledge that they doubt He^-azwj would not have caused the Divine Imam^-ajfj to disappear from public sight, not even for a blinking of an eye. That (Allah^-azwj’s Wrath) Hangs only over the heads of the evil ones among the people.’^[38]

Additional Ahadith are given in the Appendix III:

The Proof of Imamate of Imam Musa-e-Kazim^-asws:

وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبُو عَلِيٍّ الْأَرَّجَانِيُّ الْفَارِسِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ عَبْدَ الرَّحْمَنِ فِي السَّنَةِ الَّتِي أُخِذَ فِيهَا أَبُو الْحَسَنِ الْمَاضِي ع فَقُلْتُ‏ لَهُ‏ إِنَ‏ هَذَا الرَّجُلَ‏ قَدْ صَارَ فِي‏ يَدِ هَذَا وَ مَا نَدْرِي‏ إِلَى مَا يَصِيرُ فَهَلْ بَلَغَكَ عَنْهُ فِي أَحَدٍ مِنْ وُلْدِهِ شَيْ‏ءٌ فَقَالَ لِي مَا ظَنَنْتُ أَنَّ أَحَداً يَسْأَلُنِي عَنْ هَذِهِ الْمَسْأَلَةِ دَخَلْتُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ فِي مَنْزِلِهِ فَإِذَا هُوَ فِي بَيْتٍ كَذَا فِي دَارِهِ فِي مَسْجِدٍ لَهُ وَ هُوَ يَدْعُو وَ عَلَى يَمِينِهِ مُوسَى بْنُ جَعْفَرٍ ع يُؤَمِّنُ عَلَى دُعَائِهِ فَقُلْتُ لَهُ جَعَلَنِيَ اللَّهُ فِدَاكَ قَدْ عَرَفْتَ انْقِطَاعِي إِلَيْكَ وَ خِدْمَتِي لَكَ فَمَنْ وَلِيُّ النَّاسِ بَعْدَكَ فَقَالَ إِنَّ مُوسَى قَدْ لَبِسَ الدِّرْعَ وَ سَاوَى عَلَيْهِ فَقُلْتُ لَهُ لَا أَحْتَاجُ بَعْدَ هَذَا إِلَى شَيْ‏ءٍ.

Through the same chain of narrators it is narrated from Ahmad ibn Muhammad who has said.

‘Abu Ali al-Arjani al-Farisi narrated to me from ‘Abd al-Rahman al- Hajjaj in the year (179 AH /795 AD) in which former Abu Al-Hasan, Imam Musa^-asws was detained. I (Hajjaj) said to him (‘Abd al-Rahman), ‘This man (Abu Al-Hassan Musa^-asws has been detained in his (Mansur, current ruler’s) orders. We do not know how his^-asws condition is. Have you heard anything from him^-asws about his sons?”

He (‘Abd al-Rahman) said to me, “I did not think anyone would ask me about this issue. Once I went to see Ja‘far^-asws ibn Muhammad^-asws in his home. He was in such and such a room at the prayer area. He was praying to Allah^-azwj and on his^-asws right side was Musa^-asws Ibn Ja‘far^-asws saying Amen for his^-asws prayer.

I said to him^-asws, ‘May I be sacrificed for you^-asws, you^-asws know I have cut myself off from all others (in order) to serve you, who will be the Wali Leader with Divine Authority for people after you^-asws?” He^-asws replied, “Musa^-asws has dressed up in this coat of arms (of Rasool Allah^-saww) and it has fit him perfectly.” I then said to him^-asws, “I will not need anything after this.’^[39]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ جَعْفَرٍ قَالَ: كُنْتُ عِنْدَ أَبِي يَوْماً فَسَأَلَهُ عَلِيُّ بْنُ عُمَرَ بْنِ عَلِيٍّ فَقَالَ جُعِلْتُ فِدَاكَ إِلَى مَنْ نَفْزَعُ وَ يَفْزَعُ النَّاسُ بَعْدَكَ فَقَالَ إِلَى صَاحِبِ الثَّوْبَيْنِ الْأَصْفَرَيْنِ وَ الْغَدِيرَتَيْنِ يَعْنِي الذُّؤَابَتَيْنِ‏ وَ هُوَ الطَّالِعُ عَلَيْكَ مِنْ هَذَا الْبَابِ يَفْتَحُ الْبَابَيْنِ بِيَدِهِ جَمِيعاً فَمَا لَبِثْنَا أَنْ طَلَعَتْ عَلَيْنَا كَفَّانِ آخِذَةً بِالْبَابَيْنِ فَفَتَحَهُمَا ثُمَّ دَخَلَ عَلَيْنَا أَبُو إِبْرَاهِيمَ..

Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Ya‘qub ibn Ja‘far al-Ja‘fari who has said:

Ishaq Ibn Ja‘far^-asws said to me: ‘One day I was in the presence of my father^-asws that Ali ibn ‘Umar ibn Ali asked him^-asws this question. ‘May I be sacrificed for you^-asws, ‘from whom should we seek help and the people seek help and assistance after you^-asws (leave this world)?  He^-asws said, you must seek refuge and guidance from the man^-asws who has two yellow clothes on him and a twine bunch of hair who will shortly appear to you from this door, opening the both halves of the door with his both hands.’ We did not wait very long until there appeared two palms opening both halves of the door. The person who came in was Abu Ibrahim^-asws (Imam Musa-e-Kazim^-asws).”^[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لَهُ مَنْصُورُ بْنُ حَازِمٍ بِأَبِي أَنْتَ وَ أُمِّي إِنَّ الْأَنْفُسَ يُغْدَى عَلَيْهَا وَ يُرَاحُ فَإِذَا كَانَ ذَلِكَ فَمَنْ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا كَانَ ذَلِكَ فَهُوَ صَاحِبُكُمْ وَ ضَرَبَ بِيَدِهِ عَلَى مَنْكِبِ أَبِي الْحَسَنِ ع الْأَيْمَنِ فِي مَا أَعْلَمُ وَ هُوَ يَوْمَئِذٍ خُمَاسِيٌّ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ جَالِسٌ مَعَنَا.

Ali ibn Ibrahim has narrated from his father from ibn abu Najran from Safwan Al-Jammal says from: Who has narrated from Abu Abd Allah^-asws that Safwan has said. ‘Mansur ibn Hazim said to him (Abu Abd Allah^-asws), ‘May I be sacrificed for you^-asws, the souls pass through mornings and evenings if that (death for you^-asws) comes then who (will be the Imam^-asws)?” Abu ‘Abdallah^-asws then said, “If that happens then he^-asws is your companion.” He tapped the right shoulder of Abu Al-Hassan (Imam Musa-e-Kazim^-asws) with his^-asws hand. As I know, He^-asws was five (feet tall or years old) at that time and ‘Abd Allah Ibn Ja‘far was also present with us.”^[41]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: دَعَا أَبُو عَبْدِ اللَّهِ ع أَبَا الْحَسَنِ ع يَوْماً وَ نَحْنُ عِنْدَهُ فَقَالَ لَنَا عَلَيْكُمْ بِهَذَا فَهُوَ وَ اللَّهِ صَاحِبُكُمْ بَعْدِي.

Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ibn Muskan from Sulayman ibn Khalid who has said the following.

Abu Abd Allah^-asws one day called Abu Al-Hassan^-asws (Imam Musa-e-Kazim^-asws) while we were in his^-asws presence and said to us, ‘You must take hold of this man^-asws. He^-asws, by Allah^-azwj, will be your Master (Imam^-asws) after me^-asws.’^[42]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنْ كَانَ كَوْنٌ وَ لَا أَرَانِي اللَّهُ فَبِمَنْ أَئْتَمُّ فَأَوْمَأَ إِلَى ابْنِهِ مُوسَى قَالَ قُلْتُ فَإِنْ حَدَثَ بِمُوسَى حَدَثٌ فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ قُلْتُ فَإِنْ حَدَثَ بِوَلَدِهِ حَدَثٌ وَ تَرَكَ أَخاً كَبِيراً وَ ابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ ثُمَّ وَاحِداً فَوَاحِداً-.- وَ فِي نُسْخَةِ الصَّفْوَانِيِ‏ ثُمَّ هَكَذَا أَبَداً.

Muhammad ibn Yahya has narrated from Muhammad Ibn Al-Husayn from ibn abu Najran from ‘Isa ibn ‘Abd Allah ibn ‘Umar ibn Ali^-asws ibn abu Talib^-asws who says:

I asked Abu ‘Abd Allah^-asws: If it is to happen, and I wish Allah^-azwj does not show me such a day (death of the Imam^-asws), who then must I follow as my Imam^-asws?” The Imam^-asws pointed to his son Musa^-asws.

The narrator has said that he asked the Imam^-asws, What if something will happen to Musa^-asws who then must I follow?  The Imam^-asws said, “Follow his son.” I then asked, “What if something would happen to the son and the Imam^-asws would leave behind an elder brother or a small son then who must I follow?” The Imam^-asws said, “Follow his son and so on one after the other.” In the script of Sawan it says, and so on.”^[43]

Appendix I:

Appendix II: The Inscription of Imam^-asws’s Seal

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

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

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

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

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

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

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

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

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

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

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

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

Appendix III: Ibada (Worship) during Occultation:

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

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

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

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

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

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

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

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

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

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

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

‘I then asked, ‘May Allah^-azwj Keep my soul in service for your^-asws cause, what does your holiness say in the following cases? Will our deeds as the companions of al-Qa’im^-asws[45], when the truth will become dominant, be more virtuous then or are now that we are your^-asws followers and are obeying you^-asws? Are our deeds now more virtuous or those during the dominance of the government of the Truth and Justice?’

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

By Allah^-azwj, O Ammar, no one of you will die in the condition that you live now but that is more virtuous than the conditions of the martyrs of Badr and ‘Uhud. It is a glad news for all of you.’^[46]

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

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

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

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

Where, in fact, are they (friends of Allah^-azwj) and how many are they? They are very few, but are of great respect before Allah^-azwj. They follow the Imam^-asws (leader) of religion. (They follow) the guiding Imam^-asws (leader), establish in themselves the recognition of A’immah^-asws[47] and emulate their^-asws way of life. In such conditions knowledge will lead them to the true belief and their souls then accept the call of the leaders of the knowledge. Those statements of the Imam^-asws that are difficult to understand for others are soft and easy for them to understand. They feel comfortable with what is frightening to those who reject (the Just) and the transgressors who have disregarded them.

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

Allah^-azwj will soon Bring us together with them in the Gardens of Eden along with those of their parents, children and spouse who had been performing good deeds.^[48]

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

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

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

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

‘I then asked, ‘My master, who is the fifth from the descendents of the seventh?’ He said, ‘My son, your intelligence falls shorter to reach it and your understanding remains narrower to accommodate it but if you happen to live (up to that time) you will (surely) realise it.^[49]

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

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

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

The eyes of the believing ones will weep for him^-asws and your (affairs) will be in utter turmoil just as when ships face the rough seas. No one will survive this except those from whom Allah^-azwj has Taken a covenant, written belief in their hearts and has supported them with a spirit from His Self^-azwj. Twelve similar flags will be raised and one will not be able to distinguish which is which.’ I wept and then asked, ‘What shall we do?’ The Imam^-asws then looked to the Sun (light) passing through the deck and said, ‘O Aba Abdullah do you not see this ‘sun’ I said yes (I do), he^-asws said by Allah^-azwj our^-asws ‘Matter’ (Hujjat^-ajfj) is clearer than this Sun. ‘‘^[50]

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

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

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

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

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

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

That he^-ajfj may walk in their market place and step on their furnishings until Allah^-azwj will Grant him^-asws permission to reappear in public as He^-azwj Did to Yusuf^-as, when they asked (in surprise), ‘Are you really Yusuf^-as?’ He^-as replied, ‘Yes, I^-as am Yusuf^-as.^[51]

[1] http://ismailignosis.com/2014/10/02/who-succeeded-imam-jafar-al-sadiq-seven-proofs-for-the-imamat-of-imam-ismail-ibn-jafar/

^[2] Those who did not see the Holy Prophet^saww but had met with his^saww companions

^[3] Kitab Sulaym Ibn Qais Al-Hilali, H. 25 (an extract), كتاب سليم بن قيس الهلالي، ج‏2، ص: 763

^[4] الكافي (ط – الإسلامية)، ج‏1، ص: 285, H. 7

^[5] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 179 , H. 15

^[6] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 180, H. 21

^[7] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 185, H. 42

^[8] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 185, H. 43

^[9] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 189, H. 57

^[10] الكافي (ط – الإسلامية)، ج‏1، ص: 234, H. 5

^[11] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 181, H. 25

^[12] الكافي (ط – الإسلامية)، ج‏1، ص: 234, H. 6

^[13] الكافي (ط – الإسلامية)، ج‏1، ص: 238, H.3

^[14] الكافي (ط – الإسلامية)، ج‏1، ص: 238, H.4

^[15] مناقب آل أبي طالب عليهم السلام (لابن شهرآشوب)، ج‏4، ص: 222, بحار الأنوار (ط – بيروت)، ج‏47، ص: 125

^[16] كافي (ط – دار الحديث)، ج‏2، ص: 101, H. 8

^[17] كافي (ط – دار الحديث)، ج‏1، ص: 697, H. 1

^[18] كافي (ط – دار الحديث)، ج‏2، ص: 178, H. 3

^[19] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 375, H. 2

^[20] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 375 H.3

^[21] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 375 , H.4

^[22] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 398, H. 5

^[23] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 397, H. 1

^[24] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 401, H. 14

^[25] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 401, H. 15

^[26] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 406, H. 5

^[27] ( 1)- اتى، هكذا في البحار.

^[28] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 406, H.6

^[29] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 406, H. 8

^[30] ( 1)- فزحف، كذا في البحار.

^[31] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 407, H. 9

^[32] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 407, H. 10

^[33] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 488, H. 3

^[34] بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 489, H. 8

^[35] الكافي ج : 1 ص : 338, H.6.

^[36] الكافي ج : 1 ص : 339, H. 12.

^[37]   كمال‏الدين ج : 1 ص : 207, H. 22

^[38] الكافي ج : 1 ص : 333, H. 1

^[39] الكافي (ط – الإسلامية)، ج‏1، ص: 308, H. 3

^[40] الكافي (ط – الإسلامية)، ج‏1، ص: 308, H. 5

^[41] الكافي (ط – الإسلامية)، ج‏1، ص: 309, H. 6

^[42] الكافي (ط – الإسلامية)، ج‏1، ص: 310, H. 12

^[43] الكافي (ط – الإسلامية)، ج‏1، ص: 286, H. 5

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

^[45] Who would appear to establish the Kingdom of Allah^azwj

^[46] الكافي ج : 1 ص : 336, H. 2

^[47] The 12 Infallible Imams^asws

^[48] الكافي ج : 1 ص : 336, H. 3

^[49] Ibid, H. 2

^[50] Ibid, H. 3.

^[51] الكافي ج : 1 ص : 337, H. 4.