Imam Mahdi – Proofs from Quran and Ahadith

Summary:

The article is prepared in rebuttal to those who alleges that there are neither any explicit proof of the Imam Mahdi in the Quran nor from the Ahadith of Rasool Allah^-saww. For the latter case, see Appendix I, from the famous books of Ahl Al-Sunnah where the news of the coming of the Imam Mahdi is prophesied by the Holy Prophet^-saww.[1]

In the rest of the article, we turn to the Holy Quran and the Ahadith of Ahl Al-Bayt^-asws.

Allah^-azwj Says [33:62][2]: ‘You will never find any alteration in the Sunnah of Allah^-azwj. For the guidance of mankind, the Sunnah of Allah^-azwj has been to strengthen and validate the message of a Prophet^-as, after his death, through his^-as (Divine) successors until the next Prophet is Sent by Allah^-azwj, this Sunnah of Allah^-azwj has continued to the last Prophet (Mohammed^-saww) who announced his^-saww 12 successors to be followed, after him^-saww.

See for example: Prophets and their successors | Hubeali

Allah^-azwj Says in the Holy Quran:

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ {7321:}

And We made them as Imams guiding by Our Command and We Revealed unto them the doing of good, and establishing the Salat, and giving the Zakat, and they worshipped Us [21:73] : (Ahadith interpreting the above Verse are included in the Appendix II)

At another place, Allah^-azwj Says:

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ {2432:}

And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24] – (Ahadith interpreting the above Verse are included in the Appendix II)

Allah^-azwj has always Made arrangements for the guidance of the mankind in all times since Prophet Adam^-as. Our time is no exception, as people need a guide, in every era, to fend-off misguidance and insinuations of Iblis^-la, so Allah^-azwj has always Kept among people, who removes the doubts sown by the Iblis and his army and corrects the matters of believers. When we look at the Ahadith of Ahl Al-Bayt^-asws in the interpretation of the above Verses (21:73 and 32:24, see Appendix II), Allah^-azwj has not left human kind, even for a blink of an eye, without the presence of a guide.

Someone may say here, as per the belief of some Muslims, that the Holy Quran acts as a imam of guidance, but, the Quranic Verses need clarifications, hence there has to be an Imam from Allah-azwj who must be obeyed along with the Allah^-azwj and His^-azwj Prophet^-saww, as per the following Verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا {594:}

O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool if you were believing in Allah and the Last Day, that would be better and of excellent interpretation [4:59]

The first part of the 4:59 clearly mandates the submission to three authorities, Allah^-azwj, Rasool^-saww and Ulul Amr from you (so it’s not the Quran but a person which must be followed, i.e., the One Guided by Allah^-azwj), whereas the second part of 4:59 is related to on how to resolve disputes and infightings (so refer it to Allah^-azwj, Rasool if you believe in the ‘Last Day’’s accountability).

In a famous debate, when a Syrian man was asked who is guide to the Holy Quran;

قَالَ الشَّامِيُّ هُوَ رَسُولُ اللَّهِ قَالَ هِشَامٌ فَبَعْدَ رَسُولِ اللَّهِ ص مَنْ قَالَ الْكِتَابُ وَ السُّنَّةُ فَقَالَ‏ هِشَامٌ فَهَلْ نَفَعَنَا الْيَوْمَ الْكِتَابُ وَ السُّنَّةُ فِيمَا اخْتَلَفْنَا فِيهِ حَتَّى رَفَعَ عَنَّا الِاخْتِلَافَ وَ مَكَّنَنَا مِنَ الِاتِّفَاقِ فَقَالَ الشَّامِيُّ نَعَمْ قَالَ هِشَامٌ فَلِمَ اخْتَلَفْنَا نَحْنُ وَ أَنْتَ جِئْتَنَا مِنَ الشَّامِ فَخَالَفْتَنَا وَ تَزْعُمُ أَنَّ الرَّأْيَ طَرِيقُ الدِّينِ وَ أَنْتَ مُقِرٌّ بِأَنَّ الرَّأْيَ لَا يَجْمَعُ عَلَى الْقَوْلِ الْوَاحِدِ الْمُخْتَلِفَيْنِ

The Syrian said, ‘He (the guide) is Rasool-Allah^-saww’. Hisham said, ‘So who is it after Rasool-Allah^-saww?’ He said, ‘The Book and the Sunnah’ (both are the guides). Hisham said, ‘So, are we benefitting today by the Book and the Sunnah in what we are differing in until the differing gets raised from us and we are enabled with the concurring?’ The Syrian said, ‘Yes’. Hisham said, ‘Then why are we differing, and you have come from Syrian and are opposing us and claiming that the opining is the way of the Religion, and you are acknowledging with that the opinion, there is no consensus upon one word by the differing.

فَسَكَتَ الشَّامِيُّ كَالْمُفَكِّرِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَا لَكَ لَا تَتَكَلَّمُ قَالَ إِنْ قُلْتُ إِنَّا مَا اخْتَلَفْنَا كَابَرْتُ وَ إِنْ قُلْتُ إِنَّ الْكِتَابَ وَ السُّنَّةَ يَرْفَعَانِ عَنَّا الِاخْتِلَافَ أَبْطَلْتُ لِأَنَّهُمَا يَحْتَمِلَانِ الْوُجُوهَ وَ إِنْ‏ قُلْتُ قَدِ اخْتَلَفْنَا وَ كُلُّ وَاحِدٍ مِنَّا يَدَّعِي الْحَقَّ فَلَمْ يَنْفَعْنَا إِذاً الْكِتَابُ وَ السُّنَّةُ وَ لَكِنْ لِي عَلَيْهِ مِثْلُ ذَلِكَ‏

The Syrian was silent like the thoughtful one. Abu Abdullah^-asws said: ‘What is the matter you are not speaking?’ He said, ‘If I were to say we are not differing, I would be lying, and if I were to say that the Book and the Sunnah have both raised the differing, I would be invalidated, because they both carry the (various) aspects, and if I say we have differed and each one of us is claiming the truth, then we are not benefitting with the Book and the Sunnah, but there is for me upon it the like of that (Divine Authority)’ (an extract, see the Hadith in Appendix III).

In Holy Quran, Allah^-azwj has Revealed at several places that the role of the Rasool is to Give the Glading Tiding (of Paradise) and Warn (from the punishment of Fire) and there is an Imam whose role is to ‘Guide’ believers, e.g.,

وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ {713:}

And those who commit Kufr are saying, ‘Why has not a Sign been Sent down upon him from his Lord?’ But rather, you are a Warner, and for every people there is a Guide [13:7]

رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا {1654:}

(We Sent) Rasools as the givers of glad tidings and as warner(s), lest there would happen to be an argument for the people against Allah after the (coming of) Rasools; and Allah was always Mighty, Wise [4:165]

وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنْذِرِينَ ۖ فَمَنْ آمَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {486:}

And We do not Send Rasools except as bearers of glad tidings and as warner(s). So the ones who believe and amend, there would neither be fear upon them nor would they be grieving [6:48]

https://hubeali.com/articles/ProphetIsWarnerImamIsGuide.pdf

Therefore, if there happens to be a Guide for each time, as per above Verses, so who is the Guide today? And is there any Holy Verse identifying him? Allah^-azwj Says:

بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ ۚ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ {8611:}

The remaining one of Allah is better for you if you were Momineen, and I am not a keeper over you [11:86]

The above Verse refers to a remaining one, ‘بَقِيَّتُ اللَّهِ ’ (Baqiyyatullah) who is charged with the responsibilities of guiding the mankind to the religion of Allah^-azwj. Since, power of misguidance (Iblis) exists so there is a need for a Guide from Allah^-azwj to Guide people and safe them from the calls of destruction and mischief issued by the enemies of Allah^-azwj.

An articles, on Imam Mahdi from 75 Quranic Verses is presented elsewhere, see:

Imam Mahdi from Quran | Hubeali

We come to the next question: Is it part of the Eman (Belief) to believe in the Imam of one’s era? The above Holy Verse (4:59) clearly ask a believer that he must need to submit to the ‘ulul Amr’ in addition to Allah^-azwj and Rasool Allah^-saww, who can neither be the Quran nor a ruler. As for the rulers, some may be very kind, but these days, none claims to be guided by Allah^-azwj, e.g., the following Hadith:

إنما الطاعة لله ولرسوله ولولاة الأمر الذين قرنهم الله بنفسه ونبيه فقال: (أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم)، لأن الله إنما أمر بطاعة رسول الله صلى الله عليه وآله لأنه معصوم مطهر لا يأمر بمعصية الله، وإنما أمر بطاعة أولي الأمر لأنهم معصومون مطهرون لا يأمرون بمعصية الله.

(Imam Ali^-asws Bin Abu Talib^-asws says) ‘But rather, the obedience to Allah^azwj and to His^azwj Rasool^saww and the Masters^asws of the Command are those^asws whom^asws Allah^azwj has Joined with Himself^azwj, and His^azwj Prophet^saww, so He^azwj Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you [4:59]. The reason why Allah^azwj Commanded the obedience to Rasool-Allah^saww is because he^saww is Infallible, pure. He^saww will not order for the disobedience to Allah^azwj. And the reason why He^azwj Commanded obedience to the ones with (Divine) Authority because they^asws are Infallible, pure, and they^asws will not order for the disobedience to Allah^azwj’ (an extract).[3]

In addition, we cite one Hadith on the importance of recognition of an Imam from Allah^-azwj:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ مَاتَ وَ لَيْسَ لَهُ إِمَامٌ فَمِيتَتُهُ مِيتَةُ جَاهِلِيَّةٍ وَ مَنْ مَاتَ وَ هُوَ عَارِفٌ لِإِمَامِهِ لَمْ يَضُرَّهُ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ وَ مَنْ مَاتَ وَ هُوَ عَارِفٌ لِإِمَامِهِ كَانَ كَمَنْ هُوَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Nomann, from Muhammad Bin Marwan, from Fuzayl Bin Yasar who said,

‘I heard Abu Ja’far^-asws (Al-Baqir -5^th Imam) saying: ‘The one who dies there isn’t an Imam^-asws for him, so he would have died a death of the Pre-Islamic period (an unbeliever); and the one who dies while recognising his Imam^-asws, it would not harm him whether this matter is brought forwards or delayed; and the one who dies while recognising his Imam^-asws would be like the one who is with Al-Qaim^-asws in his^-asws tent’.[4]

Next, we need to address a frequently asked question: Why did Allah^-azwj not Named the Imam(s) which must be followed in the Holy Quran?

فقلت له: إن الناس يقولون: فما له لم يسم عليا و أهل بيته (عليهم السلام) في كتاب الله عز و جل.

(The narrator of the Hadith says) I said to him^-asws (Imam Ali^-asws) ‘The people are saying, ‘So why did Allah^-azwj not Name Ali^-asws and his^-asws Family in the Book of Allah^-azwj Mighty and Majestic?’

قال: «فقولوا لهم: إن رسول الله (صلى الله عليه و آله) نزلت عليه الصلاة و لم يسم الله لهم ثلاثا و لا أربعا، حتى كان رسول الله (صلى الله عليه و آله) هو الذي فسر ذلك لهم، و نزلت عليه الزكاة و لم يسم لهم من كل أربعين درهما درهما، حتى كان رسول الله (صلى الله عليه و آله) هو الذي فسر ذلك لهم، و نزل الحج فلم يقل لهم: طوفوا أسبوعا، حتى كان رسول الله (صلى الله عليه و آله) هو الذي فسر ذلك لهم.

(Imam Ali^-asws) said: ‘So say to them, ‘The Salat was Revealed unto Rasool-Allah^-saww, and Allah^-azwj did not Specify for them, whether it was three or four, until it was Rasool-Allah^-saww who interpreted that for them. And the Zakat was Revealed unto him^-saww, but it was not specified for them that it was one Dirham out of forty Dirhams, until it was Rasool-Allah^-saww who interpreted that for them. And the Hajj was Revealed and it was not Said to them: “Perform Tawaaf seven times”, until it was Rasool-Allah^-saww who interpreted that for them (an extract).’^[5]

It is also important to know the recipient of the Commands of Allah^-azwj, every year, during the Layat Al-Qadr?

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

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

The next question is, where is Imam Mahdi^-asws and how one can seek guidance from him^-asws?

Where is the Imam Mahdi?

Allah^-azwj has never ever Left earth empty of His Divine Messenger. Allah^-azwj First Sent His ‘Hujjah’ (Prophet^-as) to the earth so that Divine Guidance is available to all inhabitants and Kept the same Sunnah for all times – His Divine Guide (a Prophet or an Imam) Guides not only human beings but all creatures (from the Jins to small species, i.e., ants). Allah^-azwj Made it compulsory for the departing Prophet/Imam to transfer the Divine Knowledge and make a Will to his successor prior the departing from the world.

This practice continued from Prophet Adam^-as to Prophet Muhammad^-saww, as per the Divine Instructions. Each Prophet^–as transferred the Knowledge and left a will for his successor, as the earth would never be without a Divine representative otherwise it would sink. The Prophets^-as continued to follow the tradition of nominating their successors, sometimes announcing publicly but other times secretly. The mode of nomination was pursuant to the Divine Commands relevant to the prevailing circumstances and in accordance with the ‘Mashiyat’ (Desire of Allah^-azwj).

It is also quite evident that there are many years of wait for people in the appearance of a Prophet for deliverance of a Divine Message – when for ignorant ones, there was neither a publicly known Prophet^-as nor an Imam^-asws. For example, when we look at the lives of holy Prophets^-as, people waited for several hundred years before the awaited Prophet Musa^-as (Moses) announced (himself^–as) that he is the Prophet of Allah^-azwj and has been sent as a ‘deliverer’ to Bani Israel (Children of Israel) for safeguarding them from the cruelty of Pharaohs (Firons). Holy Quran also confirms that Prophet Isa^-as announced himself^–as from his cradle as he^–as is the Prophet of Allah^-azwj:

قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا {30}

He (Isa) said: ‘I am a servant of Allah; He Gave me the Book and Made me a Prophet [19:30]

Similarly, there is a big gap between the Prophet Isa^-as and Prophet Muhammad^-saww, so who announced the Prophet-hood of Prophet Muhammad^-saww, no one else but he^-saww himself told people that I am the Prophet of Allah^-saww. As when the Verse of the Holy Quran was revealed:

وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ {214}

And warn your kindred, the near ones! [26:214]

So Rasool Allah^-saww organised a feast which is known as “the Feast of the Clan” (Da’wat dhi ‘l-‘ashíra). This is the first time that Rasool Allah^-saww openly and publicly called the relatives to accept him^-saww as the Messenger and Prophet of Allah^-azwj.

Therefore, the Divine Proofs of Allah^-azwj, in between the publicly known Prophet^-as, were hidden or so called in ‘Ghayeebah’ (occultation), but while in that state, they continued to guide the believers, this is also true for our time!

Allah^-azwj Says about this:

فَلَا أُقْسِمُ بِالْخُنَّسِ {15}

But no! I swear by the concealed one [81:15]

الْجَوَارِ الْكُنَّسِ {16}

The one who runs his course, the hidden one [81:16]

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

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

‘I asked Abu Ja’far Muhammad^-asws Bin Ali^-asws about the Words of Allah^-azwj the Exalted [81:15] But nay! I swear by the Concealment, [81:16] (The stars) that run their course (and) hide. So he^-asws said: ‘The Imam^-asws would be in concealment in the year two hundred and sixty, then he^-asws would appear like the meteor shooting in the dark night. So, if you were to come across his^-asws time, it would delight your eyes’.[6]

في كتاب كمال الدين وتمام النعمة باسناده إلى ابراهيم بن عطية عن ام هاني الثقفية قال: غدوت على سيدى محمد بن على الباقر عليهما السلام فقلت: يا سيدى آية من كتاب الله عزوجل ” فلا اقسم بالخنس الجوار الكنس ”

In the book KamaAl-Al-Deen Wa Tamaam Al-Ne’mat, by his chain going up to Ibrahim Bin Atiya, from Umm Hany Al-Saqafy who said:

‘I came to my Chief Muhammad Bin Ali^-asws Al-Baqir^-asws, so I said, ‘O my Chief! (Explain for me) a Verse from the Book of Allah^-azwj Mighty and Majestic: But no! I swear by the concealed one [81:15] The one who runs his course, the hidden one [81:16]’.

قال: نعم المسألة سئلتنى يا ام هاني هذا مولود في آخر الزمان هو المهدى من هذه العترة، يكون له حيرة و غيبة يضل فيها قوم ويهتدى فيها قوم، فيا طوبى لك ان ادركتيه ويا طوبى لمن أدركه.

He^-asws said: ‘Yes, the question which you have asked me^-asws, O Umm Hany, this is a coming (which will take place) during the end of times. He^-asws is Al-Mahdi^-asws from this Family^-asws, about whom^-asws there will be confusion during his^-asws absence. A people would go astray with regards to it, and a people would be guided with regards to it. So beatitude is for you if you come across him^-asws, and beatitude would be for the one who comes across him^-asws’.[7]

محمد بن يعقوب: عن عدة من أصحابنا، عن سعد بن عبد الله، عن أحمد بن الحسن، عن عمر ابن يزيد، عن الحسن بن الربيع الهمداني، قال: حدثنا محمد بن إسحاق، عن أسيد بن ثعلبة، عن أم هانئ، قالت: لقيت أبا جعفر محمد بن علي (عليهما السلام)، فسألته عن هذه الآية فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ، قال: «الخنس: إمام يخنس في زمانه عند انقطاع من علمه عند الناس سنة ستين و مائتين، ثم يبدو كالشهاب الثاقب في ظلمة الليل، فإن أدركت ذلك قرت عينك».

Muhammad Bin Yaqoub, from a number of our companions, from Sa’ad Bin Abdullah, from Ahmad Bin Al Hassan, from Umar Ibn Yazeed, from Al Hassan Bin Al Rabi’e Al Hamdany, from Muhammad Bin Is’haq, from Aseyd Bin Sa’alba, from Umm Hany who said,

‘I met Abu Ja’far Muhammad^-asws Bin Ali^-asws, and I asked him^-asws about these Verses: But no! I swear by the concealed one [81:15] The one who runs his course, the hidden one [81:16]. He^-asws said: ‘The concealed one – Imam^-asws who would be concealed during his^-asws era during the cutting-off from his^-asws knowledge in the presence of the people, in the year two hundred and sixty. Then he^-asws would appear like the brilliant meteor during the dark night. So if you were to come across him^-asws, it would delight your eyes’’.[8]

محمد بن العباس، قال: حدثنا عبد الله بن العلاء، عن محمد بن الحسن بن شمون، عن عثمان‏ ابن أبي شيبة، عن الحسين بن عبد الله الأرجاني، عن سعد بن طريف، عن الأصبغ بن نباتة، عن علي (عليه السلام)، قال: سأله ابن الكواء، عن قوله عز و جل: فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ، قال: «إن الله لا يقسم بشي‏ء من خلقه، فأما قوله: بِالْخُنَّسِ فإنه ذكر قوما خنسوا علم الأوصياء و دعوا الناس إلى غير مودتهم، و معنى خنسوا: ستروا».

Muhammad Bin Al-Abbas, from Muhammad Bin Al-Hassan Bin Shamoun, from Usman Ibn Abu Shayba, from Al-Husayn Bin Abdullah Al-Arjany, from Sa’d Bin Tareyf, from Asbag Bin Nabata, who has said:

‘Ibn Al-Kawa asked (Imam) Ali^-asws about the Words of the Mighty and Majestic: But no! I swear by the concealed one [81:15] The one who runs his course, the hidden one [81:16], he^-asws said: ‘Allah^-azwj did not Swear by anything from His^-azwj creatures, so, as for His^-azwj Words (Al-Khunnas), so it is a Mention of a people who hid the Knowledge of the successors^-asws and called the people to the cordiality (Mawaddat) of others. And the meaning of ‘Khannasu’ is to conceal’.

فقال له: الْجَوارِ الْكُنَّسِ؟ قال: «يعني الملائكة، جرت بالعلم إلى رسول الله (صلى الله عليه و آله) فكنسه عن الأوصياء من أهل بيته لا يعلم به أحد غيرهم، و معنى كنسه: رفعه و توارى به».

So he (Ibn Al-Kawa) said to him^-asws, ‘(What about) ‘Al-Kunnas’?’ He^-asws said: ‘It means the Angels, flowing with the Knowledge to the Rasool-Allah^-saww, so they raise (the matter) with the successors^-asws from the People^-asws of his^-saww Household, no one knows about it apart from them^-asws. And the meaning of ‘Kanasahu’ is to raise it and go into hiding with it’.

قال: فقوله وَ اللَّيْلِ إِذا عَسْعَسَ [قال: «يعني ظلمة الليل،] و هذا ضربه الله مثلا لمن ادعى الولاية لنفسه و عدل عن ولاة الأمر».

He (Ibn Al-Kawa) said, ‘(What about) His^-azwj Words: And the night when it darkens [81:17]’. He^-asws said: ‘It Means the darkness of the night, and this is the example Struck by Allah^-azwj for the one who leaves Al-Wilayah for himself, and decided against the Master^-asws of the Command (Wali Al-Amr)’.

فقال: وَ الصُّبْحِ إِذا تَنَفَّسَ؟ قال: «يعني بذلك الأوصياء، يقول: إن علمهم أنور و أبين من الصبح إذا تنفس».

So he (Ibn Al-Kawa) said, ‘(What about): And the morning when it brightens [81:18]?’ He^-asws said: ‘It Means by that, the successors^-asws, their^-asws Knowledge is more illuminating and is clearer than the morning when it brightens [81:18]’.[9]

For more details, see:

Occultation From Holy Quran | Hubeali

Will believers ever see the 12^th Imam?

وَ هُوَ الَّذِي يُنَادِي مُنَادٍ مِنَ السَّمَاءِ يَسْمَعُهُ جَمِيعُ أَهْلِ الْأَرْضِ بِالدُّعَاءِ إِلَيْهِ يَقُولُ أَلَا إِنَّ حُجَّةَ اللَّهِ قَدْ ظَهَرَ عِنْدَ بَيْتِ اللَّهِ فَاتَّبِعُوهُ فَإِنَّ الْحَقَّ مَعَهُ وَ فِيهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّماءِ آيَةً فَظَلَّتْ أَعْناقُهُمْ لَها خاضِعِينَ

(In a lengthy Hadith describing the end of time and the appearance of Imam Mahdi) The caller would say: Know that the Proof of Allah^-azwj has appeared near the House of Allah^-azwj, so follow him^-ajfj as truth is with him^-ajfj, and that is the meaning of the statement of the Almighty Allah: ‘If We please, We should send down upon them a sign from the heaven so that their necks would remain bowed before it.’(26:4)^[10]

We end this article on how to recognise an Imam from Allah^-azwj?

How one can recognise an Imam appointed by Allah^-azwj?

Detailed Ahadith discuss the qualities and recognition of a Divine Imam and are cited in an article:

Recognition of a Divine Imam-asws | Hubeali

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

A Divine Imam^-asws will have 360 degrees vision (can see from the front and what is lies behind);
There is no shadow for him^-asws;
His^-asws prayers are instantly answered, if he^-asws were to supplicate against a rock it would split into two halves;
He^-asws is able to show in a manuscript the names of all sincere believers as well as the name of all enemies from previous generations up to the day of Qiyamah;
There would happen to be for him^-asws, the miracles and the evidences, and his^-asws eyes would sleep but his^-asws heart would not sleep;
And when he^-asws is asked, he^-asws answers and tells the people what will happen tomorrow, and he^-asws communicates with the people in every language’.
No speech (language) is hidden to him^-asws from anyone of the people, nor a bird, nor an animal, nor anything having a soul in it. The Imam^-asws is recognised by this, so if there does not happen to be this characteristic in him^-asws, then he is not an Imam^-asws’’.^[11]
An Imam^-asws is able to engrave his signatures on a stone, as a rock would become soft in his^-asws
An Imam^-asws receives Commands on Laylatul Qadar[12], thus communicates with both Jinn(s) and human beings.

The above traits of a Divine Imam^-asws are often denied and evaded by the false imams, as they come with several excuses to hide their incapabilities, e.g., laws of physics are made by Allah^-azwj so how would Allah^-azwj break these by Himself^-azwj? They also deny the physical ascension of Rasool Allah^-saww to the Heavens, by saying that the fastest journey would be through the speed of light so its impossible to go to and return from Heaven in such a short time.[13] Well Allah^-azwj has Power beyond our imaginations, Allah^-azwj Created Adam and Eve without parents, Sent Down Prophet Isa^-as (Jesus) without a father, Recued Prophet Yousif^-as from falling to the bottom of the well through angel Gabrail^-as, who descended from the Heavens to save Yousif^-as in a flash. There are numerous such examples where miracles[14] were performed by the Prophets^-as and their successor^-as which cannot be explained by the laws of physics and through the scientific knowledge we have – if it’s possible then that won’t be a miracle!

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

Appendix I: Some Ahadith from Ahl Al-Sunna regarding the coming of the prophet ‘Isa^-as and Imam Mahdi^-asws

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ عَطَاءِ بْنِ مِينَاءَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ وَاللَّهِ لَيَنْزِلَنَّ ابْنُ مَرْيَمَ حَكَمًا عَادِلاً فَلَيَكْسِرَنَّ الصَّلِيبَ وَلَيَقْتُلَنَّ الْخِنْزِيرَ وَلَيَضَعَنَّ الْجِزْيَةَ وَلَتُتْرَكَنَّ الْقِلاَصُ فَلاَ يُسْعَى عَلَيْهَا وَلَتَذْهَبَنَّ الشَّحْنَاءُ وَالتَّبَاغُضُ وَالتَّحَاسُدُ وَلَيَدْعُوَنَّ إِلَى الْمَالِ فَلاَ يَقْبَلُهُ أَحَدٌ ‏”‏

… I swear by Allah that the son of Maryam will certainly descend as a just judge… (Sahih Muslim, Book 001, Number 0289)

It is narrated to us by Quteyba Bin Saeed, from Lays, from Saeed Bin Abu Saeed, from Ata’a Bin Mina’a, from Abu Huraira who said,

‘Rasool-Allah^-saww said: ‘By Allah^-azwj ! The son^-as of Maryam^-as will be descending as a just judge, and he^-as will break the cross and kill the pigs, and he^-as will place the taxes

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، قَالَ أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، سَمِعَ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ “‏ لاَ تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الْمَالُ حَتَّى لاَ يَقْبَلَهُ أَحَدٌ ‏”‏‏

The Hour will not be established until the son of Mary (i.e. Jesus) descends amongst you as a just ruler… (Sahih al-Bukhari, Volume 3, Book 43, Number 656)

حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامُ بْنُ يَحْيَى، عَنْ قَتَادَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ آدَمَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ “‏ لَيْسَ بَيْنِي وَبَيْنَهُ نَبِيٌّ – يَعْنِي عِيسَى

There is no prophet between me and him, that is, Jesus (pbuh). He will descend (to the earth). (Sunan Abu-Dawud, Book 37, Number 4310; Sahih al-Bukhari, Sahih Muslim and Tirmidhi)

حَدَّثَنَا الْوَلِيدُ بْنُ شُجَاعٍ، وَهَارُونُ بْنُ عَبْدِ اللَّهِ، وَحَجَّاجُ بْنُ الشَّاعِرِ، قَالُوا حَدَّثَنَا حَجَّاجٌ، – وَهُوَ ابْنُ مُحَمَّدٍ – عَنِ ابْنِ جُرَيْجٍ، قَالَ أَخْبَرَنِي أَبُو الزُّبَيْرِ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ “‏ لاَ تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى الْحَقِّ ظَاهِرِينَ إِلَى يَوْمِ الْقِيَامَةِ – قَالَ – فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ صلى الله عليه وسلم فَيَقُولُ أَمِيرُهُمْ تَعَالَ صَلِّ لَنَا ‏.‏ فَيَقُولُ لاَ ‏.‏ إِنَّ بَعْضَكُمْ عَلَى بَعْضٍ أُمَرَاءُ ‏.‏ تَكْرِمَةَ اللَّهِ هَذِهِ الأُمَّةَ ‏”‏

… Jesus son of Mary would then descend and their (Muslims’) commander would invite him to come and lead them in prayer, but he would say: No, some amongst you are commanders over some (amongst you). This is the honour from Allah for this Ummah. (Sahih Muslim, Book 001, Number 0293)

حَدَّثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الرَّقِّيُّ، حَدَّثَنَا أَبُو الْمَلِيحِ الْحَسَنُ بْنُ عُمَرَ، عَنْ زِيَادِ بْنِ بَيَانٍ، عَنْ عَلِيِّ بْنِ نُفَيْلٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ الْمَهْدِيُّ مِنْ عِتْرَتِي مِنْ وَلَدِ فَاطِمَةَ ‏”‏ ‏.‏ قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَسَمِعْتُ أَبَا الْمَلِيحِ يُثْنِي عَلَى عَلِيِّ بْنِ نُفَيْلٍ وَيَذْكُرُ مِنْهُ صَلاَحًا ‏

Narrated Umm Salamah, Ummul Mu’minin:

The Prophet (saww) said: The Mahdi will be of my family, of the descendants of Fatimah. … (Sunan Abu-Dawud, Book 36, Number 4271)

حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا الْفَضْلُ بْنُ دُكَيْنٍ، حَدَّثَنَا فِطْرٌ، عَنِ الْقَاسِمِ بْنِ أَبِي بَزَّةَ، عَنْ أَبِي الطُّفَيْلِ، عَنْ عَلِيٍّ، – رضى الله تعالى عنه – عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ لَوْ لَمْ يَبْقَ مِنَ الدَّهْرِ إِلاَّ يَوْمٌ لَبَعَثَ اللَّهُ رَجُلاً مِنْ أَهْلِ بَيْتِي يَمْلأُهَا عَدْلاً كَمَا مُلِئَتْ جَوْرًا ‏”‏

Narrated Ali ibn Abu Talib:

The Prophet^-saww said: If only one day of this time (world) remained, Allah^-azwj would raise up a man from my family who would fill this earth with justice as it has been filled with oppression. (Sunan Abu-Dawud, Book 36, Number 4270)

Appendix II: Interpretation of Holy Verses (21:73 and 32:24)

ابن بابويه، قال: حدثنا أبو المفضل (رحمه الله)، قال: حدثني محمد بن علي بن شاذان بن خباب الأزدي الخلال بالكوفة، قال: حدثني الحسن بن محمد بن عبد الواحد، قال: حدثني الحسن بن الحسين العرني، قال: حدثني يحيى بن يعلى الأسلمي، عن عمر بن موسى الوجيهي، عن زيد بن علي (عليه السلام)، قال: كنت عند أبي علي بن الحسين (عليهما السلام)، إذ دخل عليه جابر بن عبد الله الأنصاري، فبينما هو يحدثه إذ خرج أخي محمد من بعض الحجر، فأشخص جابر ببصره نحوه، ثم قال له: يا غلام، أقبل. فأقبل، ثم قال: أدبر. فأدبر،

Ibn babuwayh said, ‘Abu Al Mufazzal narrated to us, from Muhammad Bin Ali Bin Shazaan Bin Khabaab Al Azdy Al Khalal at Al Kufa, from Al Hassan Bin Muhammad Bin Abdul Wahid, from Al Hassan Bin Al Husayn Al Arny, from Yahya Bin Ya’la Al Aslamy, from Umar Bin Musa Al Wajeyhi,

(It has been narrated) from Zayd, son of Ali^-asws who said, ‘I was in the presence of Abu Ali^-asws Bin Al Husayn^-asws, when Jabir Bin Abdullah Al-Ansary came up to him^-asws. So while he was in the middle of narrating a Hadeeth, my brother^-asws Muhammad^-asws came out from one of the rooms. So I gestured with my eyes for Jabir towards him^-asws. Then he said to him^-asws, ‘O young boy, come’. So he^-asws came in front of him’. Then he said, ‘Turn around’. So he^-asws turned around.

فقال: شمائل كشمائل رسول الله (صلى الله عليه و آله)، ما اسمك، يا غلام؟ قال: «محمد». قال: ابن من؟ قال: «ابن علي بن الحسين بن علي بن أبي طالب (عليهم السلام)». قال: إذن أنت الباقر، فانكب عليه، و قبل رأسه و يديه، ثم قال: يا محمد، إن رسول الله (صلى الله عليه و آله) يقرئك السلام. قال: «و على رسول الله أفضل السلام، و عليك يا جابر بما فعلت السلام».

He said, ‘Your^-asws mannerisms are like the mannerisms of Rasool-Allah^-saww. What is your^-asws name, O young boy?’ He^-asws said: ‘Muhammad^-asws’. He said, ‘The son^-asws of who^-asws?’ He^-asws said: ‘Son^-asws of Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws’. He said, ‘Then you are Al-Baqir^-asws’. So he rushed and kissed his^-asws forehead and hands, then said, ‘O Muhammad^-asws! Rasool-Allah^-saww conveys the greetings to you^-asws’. He^-asws said: ‘And upon Rasool-Allah^-saww is the best of the greetings, and greetings be upon you, O Jabir, for having conveyed the greetings’.

ثم عاد إلى مصلاه، فأقبل يحدث أبي، و يقول: إن رسول الله (صلى الله عليه و آله) قال لي يوما: «يا جابر، إذا أدركت ولدي محمدا فأقرئه مني السلام، أما أنه سميي، و أشبه الناس بي، علمه علمي، و حكمه حكمي، سبعة من ولده أمناء معصومون، أئمة أبرار، و السابع منهم: مهديهم الذي يملأ الأرض قسطا و عدلا كما ملئت جورا و ظلما».

Then he returned to his prayer mat and turned to narrating a Hadeeth, and he was saying, ‘One day Rasool-Allah ^aww said to me: ‘O Jabir! When you recognise my^-saww son Muhammad^-asws, so convey my^-saww greetings to him^-asws, for he^-asws has my^-saww name, and the one who most resembles me^-saww from the people, and his^-asws knowledge is my^-saww knowledge, and his^-asws wisdom is my^-saww wisdom. Seven from his^-asws sons^-asws are infallible Trustees, righteous Imams^-asws, and the seventh of them^-asws is Al-Mahdi^-asws who would fill the earth with equity and justice just as it had been filled with inequity and injustice’.

ثم تلا رسول الله (صلى الله عليه و آله): وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ أَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَ إِقامَ الصَّلاةِ وَ إِيتاءَ الزَّكاةِ وَ كانُوا لَنا عابِدِينَ.

Then Rasool-Allah^-saww recited: And We made them as Imams guiding by Our Command and We Revealed unto them the doing of good, and establishing the Salat, and giving the Zakat, and they worshipped Us [21:73]’.^[15]

Also,

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ الْأَئِمَّةَ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ إِمَامَانِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَا بِأَمْرِ النَّاسِ يُقَدِّمُونَ أَمْرَ اللَّهِ قَبْلَ أَمْرِهِمْ وَ حُكْمَ اللَّهِ قَبْلَ حُكْمِهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Muhammad Bin Al Husayn, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^asws having said: ‘The Imams in the Book of Allah^azwj Mighty and Majestic are two (types of) Imams. Allah^azwj Blessed and Exalted Said: And We made them as Imams guiding by Our Command [21:73] not by the orders of the people. They are placing forward the Commands of Allah^azwj before their^asws own orders, and the Decision of Allah^azwj before their^asws own decisions.

قَالَ وَ جَعَلْناهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ يُقَدِّمُونَ أَمْرَهُمْ قَبْلَ أَمْرِ اللَّهِ وَ حُكْمَهُمْ قَبْلَ حُكْمِ اللَّهِ وَ يَأْخُذُونَ بِأَهْوَائِهِمْ خِلَافَ مَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ .

He^azwj Said: And We Made them Imams calling to the Fire [28:41]. They are placing forwards their own orders before the Commands of Allah^azwj, and their own decisions before the Decision of Allah^azwj, and they are taking to their own desires in opposition to what is in the Book of Allah^azwj Mighty and Majestic’.^[16]

صَبِّرُوا النَّفْسَ عَلَى الْبَلَاءِ فِي الدُّنْيَا فَإِنَّ تَتَابُعَ الْبَلَاءِ فِيهَا وَ الشِّدَّةَ فِي طَاعَةِ اللَّهِ وَ وَلَايَتِهِ وَ وَلَايَةِ مَنْ أَمَرَ بِوَلَايَتِهِ خَيْرٌ عَاقِبَةً عِنْدَ اللَّهِ فِي الْآخِرَةِ مِنْ مُلْكِ الدُّنْيَا وَ إِنْ طَالَ تَتَابُعُ نَعِيمِهَا وَ زَهْرَتِهَا وَ غَضَارَةُ عَيْشِهَا فِي مَعْصِيَةِ اللَّهِ وَ وَلَايَةِ مَنْ نَهَى اللَّهُ عَنْ وَلَايَتِهِ وَ طَاعَتِهِ

Abu Abdullah^asws said: ‘Observe patience upon the afflictions in the world if you are followed by the afflictions, and intensify the obedience to Allah^azwj, and His^azwj Wilayah, and the Wilayah of the ones^asws He^azwj has Commanded, for it is the better result with Allah^azwj in the Hereafter, than the kingdom of the world, even though its bounties, and its flowers, and its affluence may be prolonged in the disobedience to Allah^azwj, and in the Wilayah of the one^asws whom Allah^azwj has Forbidden from being in his Wilayah, and in his obedience.

فَإِنَّ اللَّهَ أَمَرَ بِوَلَايَةِ الْأَئِمَّةِ الَّذِينَ سَمَّاهُمُ اللَّهُ فِي كِتَابِهِ فِي قَوْلِهِ وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ هُمُ الَّذِينَ أَمَرَ اللَّهُ بِوَلَايَتِهِمْ وَ طَاعَتِهِمْ وَ الَّذِينَ نَهَى اللَّهُ عَنْ وَلَايَتِهِمْ وَ طَاعَتِهِمْ وَ هُمْ أَئِمَّةُ الضَّلَالَةِ الَّذِينَ قَضَى اللَّهُ أَنْ يَكُونَ لَهُمْ دُوَلٌ فِي الدُّنْيَا عَلَى أَوْلِيَاءِ اللَّهِ الْأَئِمَّةِ مِنْ آلِ مُحَمَّدٍ يَعْمَلُونَ فِي دُولَتِهِمْ بِمَعْصِيَةِ اللَّهِ وَ مَعْصِيَةِ رَسُولِهِ ( صلى الله عليه وآله ) لِيَحِقَّ عَلَيْهِمْ كَلِمَةُ الْعَذَابِ وَ لِيَتِمَّ أَنْ تَكُونُوا مَعَ نَبِيِّ اللَّهِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ الرُّسُلِ مِنْ قَبْلِهِ

Allah^azwj has Commanded for the Wilayah of the Imams^asws whom Allah^azwj has Named in His^azwj Book in His^azwj Statement: And We made them as Imams guiding by Our Command [21:73], and they^asws are the ones^asws for whom^asws Allah^azwj has Commanded the Wilayah for, and to be in their^asws obedience. And the ones whom Allah^azwj has Forbidden to be in their wilayah, these are the imams of misguidance, for whom Allah^azwj has Decreed for them the governance in the world over the friends of Allah^azwj and the Imams^asws from the Progeny^asws of Muhammad^saww.^[18]

محمد بن العباس، قال: حدثنا جعفر بن محمد بن مالك، عن محمد بن الحسن، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر (عليه السلام)، في قوله عز و جل: وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا. قال أبو جعفر (عليه السلام): «يعني الأئمة من ولد فاطمة (عليهم السلام) يوحى إليهم بالروح في صدورهم، ثم ذكر ما أكرمهم الله به فقال: فِعْلَ الْخَيْراتِ».

Muhammad Bin Al Abbas, from Ja’far Bin Muhammad Bin Malik, from Muhammad Bin Al Hassan, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^asws regarding the Words of the Mighty and Majestic: And We made them as Imams guiding by Our Command [21:73]. Abu Ja’far^asws said: ‘It Means the Imams^asws from the sons^asws of (Syeda) Fatima^asws, Revealed unto them^asws by the Sprit in their^asws chests’. Then he^asws mentioned what Prestige Allah^azwj had Bestowed upon them^asws, so he^asws said: ‘the doing of good’.^[19]

حدثنا بعض اصحابنا عن محمد بن الحسين عن صفوان ابن يحيى عن الحسين بن ابى العلا عن ابى بصير عن ابي عبد الله عليه السلام قال سمعته يقول ان الدنيا لا تكون الا و فيها امامان بر وفاجر فالبر الذى قال الله وجعلناهم ائمة يهدون بامرنا واما الفاجر فالذي قال الله وجعلناهم ائمة يدعون إلى النار ويوم القيمة لا ينصرون.

Narrated to us one of our companions, from Muhammad Bin Al-Husayn, from Safwaan Ibn Yahya, from Al-Husayn Bin Abu Al-A’ala, from Abu Baseer,

From Abu Abdullah^asws, he (the narrator) said, I heard him^asws saying: ‘The world cannot exist except and therein are two (types of) Imams – a righteous one and an immoral one. So the righteous is the one for whom Allah^azwj Said: And We made them as Imams guiding by Our Command [21:73]. And as for the immoral, so he is the one for whom Allah^azwj Said: And We Made them Imams calling to the Fire, and on the Day of Judgment, they will not be helped [28:41]’’.^[20]

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Muhammad Bin Al Husayn, from Muhammad Bin Yahya, from Talha Bin Zayd,

‘From Abu Abdullah^asws having said: ‘The Imams in the Book of Allah^azwj Mighty and Majestic are two (types of) Imams. Allah^azwj Blessed and Exalted Said: And We Made Imams from them, guiding by Our Command [32:24], not by the orders of the people. They are placing forward the Commands of Allah^azwj before their^asws own orders, and the Decision of Allah^azwj before their^asws own decisions.

Appendix III: Quran is not the Imam from a Famous Debate

الإحتجاج عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَوَرَدَ عَلَيْهِ رَجُلٌ مِنَ الشَّامِ‏ فَقَالَ إِنِّي صَاحِبُ كَلَامٍ وَ فِقْهٍ وَ فَرَائِضَ وَ قَدْ جِئْتُ لِمُنَاظَرَةِ أَصْحَابِكَ

(The book) ‘Al-Ihtijaj’ – From Yunus Bin Yaqoub who said, ‘I was in the presence of Abu Abdullah^-asws and a man from Syria came to him^-asws and said, ‘I am a man of theology and jurisprudence and Obligations, and I (have come to debate your companions’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع كَلَامُكَ هَذَا مِنْ كَلَامِ رَسُولِ اللَّهِ ص أَوْ مِنْ عِنْدِكَ فَقَالَ مِنْ كَلَامِ رَسُولِ اللَّهِ بَعْضُهُ وَ مِنْ عِنْدِي بَعْضُهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فَأَنْتَ إِذاً شَرِيكُ رَسُولِ اللَّهِ ص قَالَ لَا قَالَ فَسَمِعْتَ الْوَحْيَ عَنِ اللَّهِ‏ قَالَ لَا قَالَ فَتَجِبُ طَاعَتُكَ كَمَا تَجِبُ طَاعَةُ رَسُولِ اللَّهِ ص قَالَ لَا

Abu Abdullah^-asws said to him: ‘This talk of yours, is it from the speech of Rasool-Allah^-saww of from yourself?’ He said, ‘Some of it is from the speech of Rasool-Allah^-saww and some of it is from me’. Abu Abdullah^-asws said to him: ‘So then you are a partner of Rasool-Allah^-saww’. He said, ‘No’. He^-asws said: ‘So you have heard the Revelation from Allah^-azwj’. He said, ‘No’. He^-asws said: ‘So is obedience to you Obligated just as obedience to Rasool-Allah^-saww was Obligated?’ He said, ‘No’.

قَالَ فَالْتَفَتَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا يُونُسُ هَذَا خَصَمَ نَفْسَهُ قَبْلَ أَنْ يَتَكَلَّمَ

He (the narrator) said, ‘Abu Abdullah^-asws turned towards me and said: ‘O Yunus! This one had debated himself before even speaking’.

ثُمَّ قَالَ يَا يُونُسُ لَوْ كُنْتَ تُحْسِنُ الْكَلَامَ كَلَّمْتَهُ قَالَ يُونُسُ فَيَا لَهَا مِنْ حَسْرَةٍ فَقُلْتُ جُعِلْتُ فِدَاكَ سَمِعْتُكَ تَنْهَى عَنِ الْكَلَامِ وَ تَقُولُ وَيْلٌ لِأَصْحَابِ الْكَلَامِ يَقُولُونَ هَذَا يَنْقَادُ وَ هَذَا لَا يَنْقَادُ وَ هَذَا يَنْسَاقُ وَ هَذَا لَا يَنْسَاقُ‏ وَ هَذَا نَعْقِلُهُ وَ هَذَا لَا نَعْقِلُهُ

Then he^-asws said: ‘O Yunus! If you were good of the speech, then speak to him’. Yunus said, ‘O the regret for it! May I be sacrificed for you^-asws! I heard you^-asws forbidding from the theology and saying: ‘Woe be unto the people of theology, saying, ‘This one can guide and this one cannot guide’, and ‘This one can be followed and this one cannot be followed’, and ‘This is reasonable and this is unreasonable’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا قُلْتُ وَيْلٌ لِقَوْمٍ تَرَكُوا قَوْلِي بِالْكَلَامِ‏ وَ ذَهَبُوا إِلَى مَا يُرِيدُونَ بِهِ

Abu Abdullah^-asws said: ‘But rather I^-asws said: ‘Woe be unto a people who are neglecting my^-asws words for the theology and they are going to wherever they want with it’.

ثُمَّ قَالَ اخْرُجْ إِلَى الْبَابِ مَنْ تَرَى‏ مِنَ الْمُتَكَلِّمِينَ فَأَدْخِلْهُ

Then he^-asws said: ‘Go out to the door, the one from the theologians you see, bring him in’.

قَالَ فَخَرَجْتُ فَوَجَدْتُ حُمْرَانَ بْنَ أَعْيَنَ‏ وَ كَانَ يُحْسِنُ الْكَلَامَ وَ مُحَمَّدَ بْنَ النُّعْمَانِ‏ الْأَحْوَلَ فَكَانَ مُتَكَلِّماً وَ هِشَامَ بْنَ‏ سَالِمٍ وَ قَيْسَ الْمَاصِرِ وَ كَانَا مُتَكَلِّمَيْنِ وَ كَانَ قَيْسٌ عِنْدِي أَحْسَنَهُمْ كَلَاماً وَ كَانَ قَدْ تَعَلَّمَ الْكَلَامَ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ ع

He (the narrator) said, ‘I went out and found Humran Bin Ayn, and was good with the speech, and Muhammad Bin Al-Numan Al-Ahowl, and they were both theologians, and Hisham Bin Salim and Qays Al-Masir, and they were both theologians, and in my view Qays was their better one in theology, and he had (claimed that he had) learnt the theology from Ali^-asws Bin Al-Husayn^-asws’.

فَأَدْخَلْتُهُمْ عَلَيْهِ فَلَمَّا اسْتَقَرَّ بِنَا الْمَجْلِسُ وَ كُنَّا فِي خَيْمَةٍ لِأَبِي عَبْدِ اللَّهِ ع فِي طَرَفِ جَبَلٍ فِي طَرِيقِ الْحَرَمِ وَ ذَلِكَ قَبْلَ الْحَجِّ بِأَيَّامٍ أَخْرَجَ أَبُو عَبْدِ اللَّهِ ع رَأْسَهُ مِنَ الْخَيْمَةِ فَإِذَا هُوَ بِبَعِيرٍ يَخُبُّ قَالَ‏ هِشَامٌ وَ رَبِّ الْكَعْبَةِ قَالَ

I brought them in to him^-asws. When the gathering had settled with us, and we were in a tent of Abu Abdullah^-asws in a side of a mountain in the road of the Sanctuary (Hurrum), and that was before the Hajj by (few) days. Abu Abdullah^-asws brought his^-asws head out from the tent, and there he^-asws was by a camel growling. He^-asws said: ‘Hisham, by Lord^-azwj of the Kabah!’

وَ كُنَّا ظَنَنَّا أَنَّ هِشَاماً رَجُلٌ مِنْ وُلْدِ عَقِيلٍ كَانَ شَدِيدَ الْمَحَبَّةِ لِأَبِي عَبْدِ اللَّهِ ع فَإِذَا هِشَامُ بْنُ الْحَكَمِ‏ قَدْ وَرَدَ وَ هُوَ أَوَّلَ مَا اخْتَطَّتْ‏ لِحْيَتُهُ وَ لَيْسَ فِينَا إِلَّا مَنْ هُوَ أَكْبَرُ سِنّاً مِنْهُ

And we used to think that Hisham was a man from the children of Aqeel being with intense love for Abu Abdullah^-asws, and there it was, Hisham Bin Al-Hakam had arrived and he was the first one who had sprouted his beard and there wasn’t anyone among us except he was older in years than him’.

قَالَ فَوَسَّعَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ قَالَ لَهُ نَاصِرُنَا بِقَلْبِهِ وَ يَدِهِ وَ لِسَانِهِ

He (the narrator) said, ‘Abu Abdullah^-asws made space for him and said to him: ‘He helps us with his heart, and his hands, and his tongue’.

ثُمَّ قَالَ لِحُمْرَانَ كَلِّمِ الرَّجُلَ يَعْنِي الشَّامِيَّ فَكَلَّمَهُ حُمْرَانُ وَ ظَهَرَ عَلَيْهِ ثُمَّ قَالَ يَا طَاقِيُّ كَلِّمْهُ فَكَلَّمَهُ فَظَهَرَ عَلَيْهِ يَعْنِي بِالطَّاقِيِّ مُحَمَّدَ بْنَ النُّعْمَانِ‏ ثُمَّ قَالَ لِهِشَامِ بْنِ سَالِمٍ فَكَلِّمْهُ فَتَعَارَفَا ثُمَّ قَالَ لِقَيْسِ الْمَاصِرِ كَلِّمْهُ فَكَلَّمَهُ

Then he^-asws said: ‘Humran! Speak to the man’ – meaning the Syrian. Humran spoke to him and won over him. Then he^-asws said: ‘O Taqy! Speak to him’. He spoke to him and won over him, meaning by Al-Taqy Muhammad Bin Al-Numan. Then he^-asws said to Hisham Bin Salim, and he spoke to him, and they were both equal. Then he^-asws said to Qays Al-Masir: ‘Speak to him’. He spoke to him.

فَأَقْبَلَ أَبُو عَبْدِ اللَّهِ ع تَبَسَّمَ‏ مِنْ كَلَامِهِمَا وَ قَدِ اسْتَخْذَلَ الشَّامِيُّ فِي يَدِهِ ثُمَّ قَالَ لِلشَّامِيِّ كَلِّمْ هَذَا الْغُلَامَ يَعْنِي هِشَامَ بْنَ الْحَكَمِ فَقَالَ نَعَمْ

Abu Abdullah^-asws turned, smiling from their speech, and the Syrian had been humiliated in his hands. Then he^-asws said to the Syrian: ‘Speak to this boy’ – meaning Hisham Bin Al-Hakam. He said, ‘Yes’.

ثُمَّ قَالَ الشَّامِيُّ لِهِشَامٍ يَا غُلَامُ سَلْنِي فِي إِمَامَةِ هَذَا يَعْنِي أَبَا عَبْدِ اللَّهِ ع فَغَضِبَ هِشَامٌ حَتَّى ارْتَعَدَ ثُمَّ قَالَ لَهُ أَخْبِرْنِي يَا هَذَا أَ رَبُّكَ أَنْظَرُ لِخَلْقِهِ أَمْ خَلْقُهُ لِأَنْفُسِهِمْ فَقَالَ الشَّامِيُّ بَلْ رَبِّي أَنْظَرُ لِخَلْقِهِ

Then the Syrian said to Hisham, ‘O boy! Ask me regarding the Imamate of this one’ – meaning Abu Abdullah^-asws’. Hisham got angry until he trembled, then said to him, ‘Inform me, O you! Does your Lord^-azwj Look out for His^-azwj creatures or His^-azwj creatures (look out) for themselves?’ The Syrian said, ‘But my Lord^-azwj Looks out for His^-azwj creatures’.

قَالَ فَفَعَلَ بِنَظَرِهِ لَهُمْ فِي دِينِهِمْ مَا ذَا قَالَ كَلَّفَهُمْ وَ أَقَامَ لَهُمْ حُجَّةً وَ دَلِيلًا عَلَى مَا كَلَّفَهُمْ‏ وَ أَزَاحَ فِي ذَلِكَ عِلَلَهُمْ فَقَالَ لَهُ هِشَامٌ فَمَا هَذَا الدَّلِيلُ الَّذِي نَصَبَهُ لَهُمْ

He said, ‘So the deed of Him^-azwj Looking out for them regarding their Religion, what is that?’ He said, ‘Encumbers them and Establishes a Divine Authority for them, and evidence upon what He^-azwj had Encumbered them with, displacing their reasons regarding that’. Hishan said to him, ‘So, what is this evidence which He^-azwj Installed for them?’

The Syrian said, ‘He is Rasool-Allah^-saww’. Hisham said, ‘So who is it after Rasool-Allah^-saww?’ He said, ‘The Book and the Sunnah’. Hisham said, ‘So, are we benefitting today by the Book and the Sunnah in what we are differing in until the differing gets raised from us and we are enabled with the concurring?’ The Syrian said, ‘Yes’. Hisham said, ‘Then why are we differing, and you have come from Syrian and are opposing us and claiming that the opining is the way of the Religion, and you are acknowledging with that the opinion, there is no consensus upon one word by the differing.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع سَلْهُ تَجِدْهُ مَلِيّاً فَقَالَ الشَّامِيُّ لِهِشَامٍ مَنْ أَنْظَرُ لِلْخَلْقِ رَبُّهُمْ أَمْ أَنْفُسُهُمْ فَقَالَ بَلْ رَبُّهُمْ أَنْظَرُ لَهُمْ فَقَالَ الشَّامِيُّ فَهَلْ أَقَامَ لَهُمْ مَنْ يَجْمَعُ كَلِمَتَهُمْ‏ وَ يَرْفَعُ اخْتِلَافَهُمْ وَ يُبَيِّنُ لَهُمْ حَقَّهُمْ مِنْ بَاطِلِهِمْ فَقَالَ هِشَامٌ نَعَمْ

Abu Abdullah^-asws said to him: ‘Ask him (Hisham), you will find him filled (with knowledge)’. The Syrian said to Hisham: ‘Who looks out for the creatures, their Lord^-azwj or themselves?’ He said, ‘But, their Lord^-azwj Looks out for them’. The Syrian said, ‘So, does He^-azwj Establish someone for them who unites their speech and raises their differing and explains to them their rights from their falsehoods?’ Hisham said, ‘Yes’.

قَالَ الشَّامِيُّ مَنْ هُوَ قَالَ هِشَامٌ أَمَّا فِي ابْتِدَاءِ الشَّرِيعَةِ فَرَسُولُ اللَّهِ ص وَ أَمَّا بَعْدَ النَّبِيِّ ص فَغَيْرُهُ قَالَ الشَّامِيُّ مَنْ هُوَ غَيْرُ النَّبِيِّ الْقَائِمُ مَقَامَهُ فِي حُجَّتِهِ قَالَ هِشَامٌ فِي وَقْتِنَا هَذَا أَمْ قَبْلَهُ قَالَ الشَّامِيُّ بَلْ فِي وَقْتِنَا هَذَا

The Syrian said, ‘Who is he?’ Hisham said, ‘As for the beginning of the Law, it was Rasool-Allah^-saww, and as for after the Prophet^-saww, it is someone else’. The Syrian said, ‘Who is he other than the Prophet^-saww, the one standing in his^-saww place regarding his^-saww Divine Authority?’ Hisham said, ‘During this time of ours or before it?’ The Syrian said, ‘But, during this time of ours’.

قَالَ هِشَامٌ‏ هَذَا الْجَالِسُ يَعْنِي أَبَا عَبْدِ اللَّهِ ع الَّذِي نَشُدُّ إِلَيْهِ الرِّحَالَ وَ يُخْبِرُنَا بِأَخْبَارِ السَّمَاءِ وِرَاثَةً عَنْ أَبٍ عَنْ جَدٍّ قَالَ الشَّامِيُّ وَ كَيْفَ لِي بِعِلْمِ‏ ذَلِكَ فَقَالَ هِشَامٌ سَلْهُ عَمَّا بَدَا لَكَ

Hisham said, ‘This one^-asws seated’ – meaning Abu Abdullah^-asws, ‘The one^-asws to whom the travellers come to, and he^-asws informs us with the news of the sky, being an inheritance from a father^-asws, from a grandfather^-asws’. The Syrian said, ‘And how can it be for me to know that?’ Hisham said, ‘Ask him^-asws about whatever comes to you’.

قَالَ‏ قَطَعْتَ عُذْرِي فَعَلَيَّ السُّؤَالُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَنَا أَكْفِيكَ الْمَسْأَلَةَ يَا شَامِيُّ أُخْبِرُكَ عَنْ مَسِيرِكَ وَ سَفَرِكَ خَرَجْتَ يَوْمَ كَذَا وَ كَانَ طَرِيقُكَ كَذَا وَ مَرَرْتَ عَلَى كَذَا وَ مَرَّ بِكَ كَذَا فَأَقْبَلَ الشَّامِيُّ كُلَّمَا وَصَفَ لَهُ شَيْئاً مِنْ أَمْرِهِ يَقُولُ صَدَقْتَ وَ اللَّهِ

He said, ‘My excuses have been cut off, so it is upon me to question’. Abu Abdullah^-asws said: ‘I^-asws will suffice you of the questions, O Syrian! I^-asws shall inform you about your travel and your journey. You came out on such and such day, in your such and such road, and passed by such and such, and such and such passed by you’. The Syrian, every time he^-asws described something from his matter, was saying, ‘You^-asws speak the truth, by Allah^-azwj’.

ثُمَّ قَالَ الشَّامِيُّ أَسْلَمْتُ لِلَّهِ السَّاعَةَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ بَلْ آمَنْتَ بِاللَّهِ السَّاعَةَ إِنَّ الْإِسْلَامَ قَبْلَ الْإِيمَانِ وَ عَلَيْهِ يَتَوَارَثُونَ وَ يَتَنَاكَحُونَ وَ الْإِيمَانُ عَلَيْهِ يُثَابُونَ

Then the Syrian said, ‘I submit to Allah^-azwj at the moment’. Abu Abdullah^-asws said to him: ‘But, you believed in Allah^-azwj at the moment. Surely, Al-Islam (the submission) is before the Eman, and upon it we are inheriting each other, and marrying each other, and the Eman, they are being Rewarded upon it’.

قَالَ الشَّامِيُّ صَدَقْتَ فَأَنَا السَّاعَةَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَنَّكَ وَصِيُّ الْأَنْبِيَاءِ

The Syrian said, ‘You^-asws speak the truth, and at this moment I testify that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and you^-asws are a successor^-asws of the Prophets^-as’.

قَالَ فَأَقْبَلَ أَبُو عَبْدِ اللَّهِ ع عَلَى حُمْرَانَ فَقَالَ يَا حُمْرَانُ تُجْرِي الْكَلَامَ عَلَى الْأَثَرِ فَتُصِيبُ وَ الْتَفَتَ إِلَى هِشَامِ بْنِ سَالِمٍ فَقَالَ تُرِيدُ الْأَثَرَ وَ لَا تَعْرِفُ ثُمَّ الْتَفَتَ إِلَى الْأَحْوَلِ فَقَالَ قَيَّاسٌ رَوَّاغٌ‏ تَكْسِرُ بَاطِلًا بِبَاطِلٍ إِلَّا أَنَّ بَاطِلَكَ أَظْهَرُ

He (the narrator) said, ‘Abu Abdullah^-asws turned towards Humran and said: ‘O Humran! You should flow the speech upon the Hadeeth, and you will be correct’, and he^-asws turned towards Hisham Bin Salim and said: ‘You intended the Hadeeth and did not understand’. Then he^-asws turned to Al-Ahowl and said: ‘Analogies dodge (the issues), breaking the falsehood with the falsehood, except that your falsehood won’.

ثُمَّ الْتَفَتَ إِلَى قَيْسٍ الْمَاصِرِ فَقَالَ تَتَكَلَّمُ وَ أَقْرَبُ مَا تَكُونُ مِنَ الْخَبَرِ عَنِ الرَّسُولِ ص أَبْعَدُ مَا تَكُونُ مِنْهُ تَمْزُجُ الْحَقَّ بِالْبَاطِلِ وَ قَلِيلُ الْحَقِّ يَكْفِي عَنْ كَثِيرِ الْبَاطِلِ أَنْتَ وَ الْأَحْوَلُ قَفَّازَانِ حَاذِقَانِ

Then he^-asws turned to Qays Al-Masir and said: ‘You spoke and were closest as can happen to be from the good about the Rasool^-saww, remotest as can be from him^-saww. You mixed the truth with the falsehood, and the little truth can suffice about a lot of falsehood. You and Al-Ahowl are both skilful manoeuvres’.

قَالَ يُونُسُ بْنُ يَعْقُوبَ فَظَنَنْتُ وَ اللَّهِ أَنَّهُ ع يَقُولُ لِهِشَامٍ قَرِيباً مِمَّا قَالَ لَهُمَا فَقَالَ ع يَا هِشَامُ لَا تَكَادُ تَقَعُ تَلْوِي رِجْلَيْكَ إِذَا هَمَمْتَ بِالْأَرْضِ طِرْتَ مِثْلُكَ فَلْيُكَلِّمِ النَّاسَ اتَّقِ الزَّلَّةَ وَ الشَّفَاعَةُ مِنْ وَرَائِكَ‏.

Yunus Bin Yaqoub said, ‘By Allah^-azwj! I thought he would say to Hisham near to what he^-asws had said to them both, but he^-asws said: ‘O Hisham! You almost fell down twisting your legs. When you hit the ground, you flew off. The one who is like you, so let him speak to the people. Fear the slips, and the intercession would be shading you’’.^[22]

Appendix IV: Angels and Ruh descend with the Command during the Laylat Al-Qadr

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Surely, Allah^-azwj Mighty and Majestic is more Magnificent that He^-azwj would Send the Command with the Spirit and the Angels unto a disbeliever, a transgressor. So if they were to say that it descends unto the Caliph, the one who is upon it (the Caliphate), so that speech of theirs is not with anything (meaningful), and if they were to say that it doesn’t descend unto anyone, so it cannot happen that something would descend upon nothing, and if they were to say and they will be saying, that this isn’t anything, so they would have strayed a far straying’’.^[23]

[1] Sahih Muslim, Book 001, Number 0289, Sahih al-Bukhari, Volume 3, Book 43, Number 656, Sunan Abu-Dawud, Book 37, Number 4310, Sahih Muslim, Book 001, Number 0293, Sunan Abu-Dawud, Book 36, Number 4271, Sunan Abu-Dawud, Book 36, Number 4270

[2] سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا {62}

Being a Sunnah of Allah regarding those who have gone before, and you will never find any alteration in the Sunnah of Allah [33:62]

[3] Kitab Suleym Bin Qays Al Hilali – H 54 (Extract)

[4] Al Kafi V 1 – The Book Of Divine Authority CH 84 H 5

[5] الكافي 1: 226/ 1

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

[7] Tafseer Noor Al Saqalayn – CH 81 H 18

[8] الكافي 276/ 23

[9] (تأويل الآيات 2: 769/ 15)

[10] كمال‏الدين ج : 2 ص : 372, H. 5.

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

[12] Verse 97 (Inna Anzalna…)

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

[14] Unexplainable wonders

[15] كفاية الأثر: 297

[16] Al Kafi V 1 – The Book Of Divine Authority CH 25 H 2

[17] كفاية الأثر: 297

[18] Al Kafi – H 14449 (Extract)

[19] تأويل الآيات 1: 328/ 12

[20] Basaair Al Darajaat – P 1 Ch 15 H 3

[21] Al Kafi V 1 – The Book Of Divine Authority CH 25 H 2

[22] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 1 H 12

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