Bihar Al-Anwaar Volume 25 Part 2

بحار الأنوار

BIHAR AL-ANWAAR

ج 25

Volume 25

Part 2 out of 2

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 5 آخر في دلالة الإمامة و ما يفرق به بين دعوى المحق و المبطل و فيه قصة حبابة الوالبية و بعض الغرائب‏

CHAPTER 5 – ANOTHER REGARDING EVIDENCE OF THE IMAMATE AND WHAT IS SEPARATED WITH  BETWEEN A CLAIMER OF THE TRUTH AND THE FALSE ONE, AND IN IT IS STORY OF HABABAT AL WALIBIYA, AND SOME OF THE STRANGE MATTERS

1- ك، إكمال الدين عَلِيُّ بْنُ أَحْمَدَ الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْعِجْلِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمَعْرُوفِ بِبُرْدٍ عَنْ مُحَمَّدِ بْنِ خُدَاهِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ هِشَامٍ‏ عَنْ عَبْدِ الْكَرِيمِ بْنِ عُمَرَ الْجُعْفِيِّ عَنْ‏ حَبَابَةَ الْوَالِبِيَّةِ قَالَتْ‏ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع فِي شُرْطَةِ الْخَمِيسِ‏ وَ مَعَهُ‏ دِرَّةٌ يَضْرِبُ بِهَا بَيَّاعِي الْجِرِّيِّ وَ الْمَارْمَاهِي وَ الزِّمِّيرِ وَ الطَّافِي‏ وَ يَقُولُ لَهُمْ يَا بَيَّاعِي مُسُوخِ بَنِي إِسْرَائِيلَ وَ جُنْدِ بَنِي مَرْوَانَ

(The book) ‘Ikmal Al Deen’ – Ali Bin Ahmad Al Daqqaq, from Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Ismail Bin Musa, from Ahmad Bin Al Qasim Al Ijaly, from Ahmad Bin Yahya Al Marouf Bu rad, from Muhammad Bin Khudami, from Abdullah Bin Ayoub, from Abdullah Bin Hisham, from Abdul Kareem Bin Umar Al Jufy, from Hababr Al Walibiya who said,

‘I saw Amir Al-Momineen^-asws among the elite law (Shariya) enforcer and with him was a whip of his^-asws having two branches to it. He^-asws was striking with it upon the sellers of the eels, and the moray and the angles (Prohibited fishes), and he^-asws was saying to them: ‘O sellers of the metamorphosed Children of Israel and the armies of the Clan of Marwan!’

فَقَامَ إِلَيْهِ فُرَاتُ بْنُ أَحْنَفَ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا جُنْدُ بَنِي مَرْوَانَ فَقَالَ لَهُ أَقْوَامٌ حَلَقُوا اللِّحَى وَ فَتَلُوا الشَّوَارِبَ‏

Furat Bin Akhnaf stood up to him^-asws and said, ‘O Amir Al-Momineen^-asws! What is the army of the Clan of Marwan?’ He^-asws said to him: ‘People who (used to) shave off the beards and twiddle the moustaches, so they were metamorphosed’.

فَلَمْ أَرَ نَاطِقاً أَحْسَنَ نُطْقاً مِنْهُ ثُمَّ اتَّبَعْتُهُ فَلَمْ أَزَلْ أَقْفُو أَثَرَهُ حَتَّى قَعَدَ فِي رَحَبَةِ الْمَسْجِدِ فَقُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا دَلَالَةُ الْإِمَامَةِ رَحِمَكَ اللَّهُ

I had not seen a speaker speaking better than him^-asws. Then I followed him^-asws and did not cease missing his^-asws footsteps until he^-asws sat in an open space of the Masjid. I said to him^-asws, ‘O Amir Al-Momineen^-asws! What is the evidence of the Imamate? May Allah^-azwj have Mercy on you^-asws!’

فَقَالَ ايتني [ايتِينِي‏] بِتِلْكِ الْحَصَاةِ وَ أَشَارَ بِيَدِهِ إِلَى حَصَاةٍ فَأَتَيْتُهُ بِهَا فَطَبَعَ فِيهَا بِخَاتَمِهِ‏ ثُمَّ قَالَ لِي يَا حَبَابَةُ إِذَا ادَّعَى مُدَّعٍ الْإِمَامَةَ فَقَدَرَ أَنْ يَطْبَعَ كَمَا رَأَيْتِ‏ فَاعْلَمِي أَنَّهُ إِمَامٌ مُفْتَرَضُ الطَّاعَةِ وَ الْإِمَامُ لَا يَعْزُبُ عَنْهُ شَيْ‏ءٌ أَرَادَهُ‏

He^-asws said: ‘Bring me^-asws that pebble’, and he^-asws gestured by his^-asws hand to a pebble. I came over to him^-asws with it, and he^-asws imprinted in it with his^-asws ring for me, then said to me: ‘O Hababat! Whenever a claimant claims the Imamate and he^-asws is able to imprint just as you saw, then know that he^-asws is an Imam of Obligatory obedience, and the Imam^-asws is such that nothing escapes from him^-asws which he^-asws wants’.

قَالَتْ ثُمَّ انْصَرَفْتُ حَتَّى قُبِضَ أَمِيرُ الْمُؤْمِنِينَ ع فَجِئْتُ إِلَى الْحَسَنِ ع وَ هُوَ فِي مَجْلِسِ أَمِيرِ الْمُؤْمِنِينَ ع وَ النَّاسُ يَسْأَلُونَهُ فَقَالَ لِي يَا حَبَابَةُ الْوَالِبِيَّةُ فَقُلْتُ نَعَمْ يَا مَوْلَايَ فَقَالَ هات‏ [هَاتِي‏] مَا مَعَكِ قَالَتْ فَأَعْطَيْتُهُ الْحَصَاةَ فَطَبَعَ فِيهَا كَمَا طَبَعَ أَمِيرُ الْمُؤْمِنِينَ ع

She said, ‘Then I left, until such times as Amir Al-Momineen^-asws passed away. I went over to Al-Hassan^-asws, and he^-asws was in the seat of Amir Al-Momineen^-asws and the people were asking him^-asws. He^-asws said: ‘O Hababa Al-Wailibiya!’ I said, ‘Yes, my Master^-asws!’ He^-asws said: ‘Give me what is with you’. I gave it (the imprinted) pebble, and he^-asws imprinted in it just as Amir Al-Momineen^-asws had imprinted (beforehand).

قَالَتْ ثُمَّ أَتَيْتُ الْحُسَيْنَ ع وَ هُوَ فِي مَسْجِدِ الرَّسُولِ ص فَقَرَّبَ وَ رَحَّبَ ثُمَّ قَالَ لِي إِنَّ فِي الدَّلَالَةِ دَلِيلًا عَلَى مَا تُرِيدِينَ أَ فَتُرِيدِينَ دَلَالَةَ الْإِمَامَةِ فَقُلْتُ نَعَمْ يَا سَيِّدِي فَقَالَ هات‏ [هَاتِي‏] مَا مَعَكِ فَنَاوَلْتُهُ الْحَصَاةَ فَطَبَعَ لِي فِيهَا

She said, ‘Then I went over to Al-Husayn^-asws and he^-asws was in the Masjid of Rasool-Allah^-saww. He^-asws told me to come near and welcomed me, then said to me: ‘Regarding the evidence upon what you want, are you (still) wanting the evidence of the Imamate?’ I said, ‘Yes, O my Chief!’ He^-asws said: ‘Give me what is with you’. I gave the pebble to him^-asws, and he^-asws imprinted in it.

قَالَتْ ثُمَّ أَتَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع وَ قَدْ بَلَغَ بِيَ الْكِبَرُ إِلَى أَنْ أَعْيَيْتُ فَأَنَا أَعُدُّ يَوْمَئِذٍ مِائَةً وَ ثَلَاثَ عَشْرَةَ سَنَةً فَرَأَيْتُهُ رَاكِعاً وَ سَاجِداً مَشْغُولًا بِالْعِبَادَةِ فَيَئِسْتُ مِنَ الدَّلَالَةِ فَأَوْمَأَ إِلَيَّ بِالسَّبَّابَةِ فَعَادَ إِلَيَّ شَبَابِي

She said, ‘Then I went over to Ali^-asws Bin Al-Husayn^-asws, and there had reached with me the age that I was shaking, and I had counted that in those days I was one hundred and thirteen years old. I saw him^-asws performing Ruk’u and Sajda, and was pre-occupied with the worship, so I despaired from the evidence. He^-asws gestured towards me with the index finger, and my youth returned to me.

فَقُلْتُ يَا سَيِّدِي كَمْ مَضَى مِنَ الدُّنْيَا وَ كَمْ بَقِيَ قَالَ أَمَّا مَا مَضَى فَنَعَمْ وَ أَمَّا مَا بَقِيَ فَلَا قَالَتْ ثُمَّ قَالَ لِي هات‏ [هَاتِي‏] مَا مَعَكِ فَأَعْطَيْتُهُ الْحَصَاةَ فَطَبَعَ لِي فِيهَا

I said, ‘My Chief! How much from the world has passed and how much remains?’ He^-asws said: ‘As for what has passed, so yes, and as for what remains, so no’. Then he^-asws said to me: ‘Give me what is with you’. I gave the pebble to him, and he^-asws imprinted in it for me.

ثُمَّ لَقِيتُ‏ أَبَا جَعْفَرٍ ع فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ الرِّضَا ع فَطَبَعَ لِي فِيهَا

Then I went over to Abu Ja’far^-asws, and he^-asws imprinted in it for me. Then I went over to Abu Abdullah^-asws, and he^-asws imprinted in it for me. Then I went over to Abu Al-Hassan Musa^-asws, and he^-asws printed in it for me. Then I went over to Al-Reza^-asws, and he^-asws imprinted in it for me’.

ثُمَّ عَاشَتْ حَبَابَةُ بَعْدَ ذَلِكَ تِسْعَةَ أَشْهُرٍ عَلَى مَا ذَكَرَهُ عَبْدُ اللَّهِ بْنُ هَمَّامٍ‏.

And Hababa lived after that for nine months upon what Muhammad Bin Hisham mentioned’’.[1]

2- ك، إكمال الدين ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ ع‏ أَنَّ حَبَابَةَ الْوَالِبِيَّةَ دَعَا لَهَا عَلِيُّ بْنُ الْحُسَيْنِ ع فَرَدَّ اللَّهُ عَلَيْهَا شَبَابَهَا وَ أَشَارَ إِلَيْهَا بِإِصْبَعِهِ فَحَاضَتْ لِوَقْتِهَا وَ لَهَا يَوْمَئِذٍ مِائَةُ سَنَةٍ وَ ثَلَاثَ عَشْرَةَ سَنَةً.

(The book) ‘Ikmal Al Deen’ – Ibn Isam, from Al Kulayni, from Ali Bin Muhammad,

‘From Muhammad Bin Ismail son of Musa^-asws Bin Ja’far^-asws said, ‘It is narrated to me by my father, from his father Musa^-asws Bin Ja’far^-asws, from his^-asws father Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^-asws: ‘Hababat Al-Walibiya, Ali^-asws Bin Al-Husayn^-asws supplicated for her and her youth returned to her, and he^-asws gestured by his^-asws finger and she menstruated at that time, and on that day there were one hundred and thirteen years’’.[2]

3- عم، إعلام الورى ذَكَرَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَيَّاشٍ فِي كِتَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَطَّارِ وَ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مَصْقَلَةَ عَنْ سَعْدٍ عَنْ دَاوُدَ بْنِ الْقَاسِمِ قَالَ: كُنْتُ عِنْدَ أَبِي مُحَمَّدٍ ع فَاسْتُوذِنَ لِرَجُلٍ مِنْ أَهْلِ الْيَمَنِ فَدَخَلَ عَلَيْهِ رَجُلٌ جَمِيلٌ‏ طَوِيلٌ جَسِيمٌ فَسَلَّمَ عَلَيْهِ بِالْوَلَايَةِ فَرَدَّ عَلَيْهِ بِالْقَبُولِ وَ أَمَرَهُ بِالْجُلُوسِ فَجَلَسَ إِلَى جَنْبِي‏ فَقُلْتُ فِي نَفْسِي لَيْتَ شِعْرِي مَنْ هَذَا

(The book) ‘A;alam Al Wara’ – Ahmad Bin Muhammad Bin Ayyash mentioned in his book, from Ahmad Bin Muhammad Al Attar, and Muhammad bin Ahmad bin Musqalat, from Sa’ad, from Dawood Bin Al Qasim who said,

‘I was in the presence of Abu Muhammad^-asws, and he^-asws permitted for a man from the people of Yemen. So a handsome man entered to see him^-asws of tall body and greeted unto him^-asws with the Wilayah. He^-asws returned unto him with the acceptance and instructed him to be seated, and he seated to my side. I said within myself, ‘If I was aware who this is’.

فَقَالَ أَبُو مُحَمَّدٍ هَذَا مِنْ وُلْدِ الْأَعْرَابِيَّةِ صَاحِبَةِ الْحَصَاةِ الَّتِي طَبَعَ آبَائِي فِيهَا بِخَوَاتِيمِهِمْ فَانْطَبَعَتْ ثُمَّ قَالَ هَاتِهَا فَأَخْرَجَ حَصَاةً وَ فِي جَانِبٍ مِنْهَا مَوْضِعٌ أَمْلَسُ فَأَخَذَهَا وَ أَخْرَجَ خَاتَمَهُ فَطَبَعَ فِيهَا فَانْطَبَعَ وَ كَأَنِّي أَقْرَأُ الْخَاتَمَ‏ السَّاعَةَ الْحَسَنُ بْنُ عَلِيٍّ

Abu Muhammad^-asws said: ‘This is from the sons of the Bedouin woman, owner of the pebble in which my^-asws forefathers^-asws had imprinted in with their^-asws seals, and I^-asws shall be imprinting it (as well)’. Then he^-asws said: ‘Give it’. So he brought out a pebble and in the side from it was a smooth place. He^-asws took it and brought out his^-asws ring and imprinted in it, and it is as if I am reading the seal at the moment of Al-Hassan^-asws Bin Ali^-asws.

فَقُلْتُ لِلْيَمَانِيِّ رَأَيْتَهُ قَطُّ قَبْلَ هَذَا فَقَالَ لَا وَ اللَّهِ وَ إِنِّي مُنْذُ دَهْرٍ لَحَرِيصٌ عَلَى رُؤْيَتِهِ حَتَّى كَانَ السَّاعَةَ أَتَانِي شَابٌّ لَسْتُ أَرَاهُ فَقَالَ‏ قُمْ فَادْخُلْ فَدَخَلْتُ ثُمَّ نَهَضَ‏ وَ هُوَ يَقُولُ‏ رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ‏ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ

I said to the Yemeni, ‘I have not seen you at all before this’. He said, ‘No, by Allah^-azwj, and I have been desirous of seeing him^-asws for a long time, until now. A youth came to be and said, ‘Arise and enter!’ So, I entered, then he went and he was saying, ‘May the Mercy of Allah^-azwj and His^-azwj Blessings be upon you^-asws, People^-asws of the Household, Offspring, one being from the other; [3:34].

‏ أَشْهَدُ إِنَّ حَقَّكَ لَوَاجِبٌ‏ كَوُجُوبِ حَقِّ أَمِيرِ الْمُؤْمِنِينَ ع وَ الْأَئِمَّةِ مِنْ بَعْدِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ‏ وَ إِلَيْكَ انْتَهَتِ الْحِكْمَةُ وَ الْإِمَامَةُ وَ أَنَّكَ وَلِيُّ اللَّهِ الَّذِي لَا عُذْرَ لِأَحَدٍ فِي الْجَهْلِ بِهِ

I testify that your^-asws right is Obligatory like the Obligation of the right of Amir Al-Momineen^-asws and the Imams^-asws from after him^-asws, may the Salawat of Allah^-azwj be upon them all, and the wisdom and the Imamate have ended up to you^-asws, and you^-asws are a Guardian^-asws of Allah^-azwj who, there is no excuse for anyone to be ignorant of him^-asws’.

فَسَأَلْتُ عَنِ اسْمِهِ فَقَالَ اسْمِي مِهْجَعُ بْنُ الصَّلْتِ بْنِ عُقْبَةَ بْنِ سِمْعَانَ بْنِ غَانِمِ بْنِ‏ أُمِّ غَانِمٍ وَ هِيَ الْأَعْرَابِيَّةُ الْيَمَانِيَّةُ صَاحِبَةُ الْحَصَاةِ الَّتِي خَتَمَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ

I asked his name and he said, ‘My name is Mihjah Bin Al-Salt Bin Uqba Bin Sam’an Bin Ghanim Bin Umm Ghanim, and she is the Bedouin woman, the Yemenite, owner of the pebble in which Amir Al-Momineen^-asws had sealed in it’.

وَ قَالَ أَبُو هَاشِمٍ الْجَعْفَرِيُّ فِي ذَلِكَ‏

بِدَرْبِ الْحَصَى مَوْلًى لَنَا يَخْتِمُ الْحَص		لَهُ اللَّهُ أَصْفَى بِالدَّلِيلِ وَ أَخْلَصَا
وَ أَعْطَاهُ آيَاتِ الْإِمَامَةِ كُلَّهَا		كَمُوسَى وَ فَلْقِ الْبَحْرِ وَ الْيَدِ وَ الْعَصَا
وَ مَا قَمَّصَ اللَّهُ النَّبِيِّينَ حُجَّةً		وَ مُعْجِزَةً إِلَّا الْوَصِيِّينَ قَمَّصَا
فَمَنْ كَانَ مُرْتَاباً بِذَاكَ فَقَصْرُهُ		مِنَ الْأَمْرِ أَنْ يَبْلُوَ الدَّلِيلَ وَ يَفْحَصَا

And Abu Hashim Al-Ja’fary said regarding that (a poem), ‘By the pebble trail, our Master^-asws sealed the pebble, for it Allah^-azwj is Clear with the evidence and the purity, and Gave it as Signs of the Imamate, all of them, like Musa^-as, and splitting of the sea, and the (shining) hand, and the staff, and Allah^-azwj was not Deficient with the proofs for the Prophets^-as and miracles, except the successor^-asws had these (as well). So the one who was suspicious of that, then he has been deficient from the matter in reading the evidence and its examination’.

فِي أَبْيَاتٍ قَالَ أَبُو عَبْدِ اللَّهِ بْنُ عَيَّاشٍ هَذِهِ أُمُّ غَانِمٍ صَاحِبَةُ الْحَصَاةِ غَيْرُ تِلْكَ صَاحِبَةِ الْحَصَاةِ وَ هِيَ أُمُّ النَّدَي حَبَابَةُ بِنْتُ جَعْفَرٍ الْوَالِبِيَّةُ الْأَسَدِيَّةُ وَ هِيَ غَيْرُ صَاحِبِ الْحَصَاةِ الْأُولَى الَّتِي طَبَعَ فِيهَا رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع فَإِنَّهَا أُمُّ سُلَيْمٍ وَ كَانَتْ وَارِثَةَ الْكُتُبِ فَهُنَّ ثَلَاثٌ وَ لِكُلِّ وَاحِدٍ مِنْهُنَّ خَبَرٌ قَدْ رَوَيْتُهُ وَ لَمْ أُطِلِ الْكِتَابَ بِذِكْرِهِ‏.

Regarding the couplets, Abu Abdullah bin Ayyash said this, ‘Umm Ghanim owner of the pebble is other than that owner of the pebble, and she is Umm Al Naday, Hababat Bint Ja’far Al-Walibiya Al-Asadiya, and she is other than the first owner of the pebble in which Rasool-Allah^-saww and Amir Al-Momineen^-asws had sealed in. She is Umm Suleym, and she was an inheritor of the books. Thus, these are three, and for each one of them is a Hadeeth having been reported, and the book is not prolonged with its mention’’.

غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِ‏ مِثْلَهُ إِلَى قَوْلِهِ الَّتِي خَتَمَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ ع.

(The book) ‘Al-Ghayba’ of the sheikh Al-Tusi – Sa’ad, from Abu Hashim Al-Ja’fary – similar to it up to his words, ‘Amir Al-Momineen^-asws sealed in it’’.

كا، الكافي مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ النَّخَعِيِّ عَنِ الْجَعْفَرِيِ‏ مِثْلَهُ إِلَى قَوْلِهِ صَاحِبَةُ الْحَصَاةِ الَّتِي طَبَعَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ ع وَ السِّبْطُ إِلَى وَقْتِ أَبِي الْحَسَنِ ع.

(The book) ‘Al-Kafi’ – Muhammad Bin Abu Abdullah, and Ali Bin Muhammad, from Is’haq Bin Muhammad al Nakhaie, from Al Ja’fary – similar to it up to his words, ‘Owner of the pebble in which Amir Al-Momineen^-asws sealed, and grandchildren up to the time of Abu Al-Hassan^-asws’’.[3]

4- ج، الإحتجاج عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ الْأَشْعَرِيِّ عَنِ الشَّيْخِ الصَّدُوقِ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعْدٍ الْأَشْعَرِيِّ رَحْمَةُ اللَّهِ عَلَيْهِ‏ أَنَّهُ جَاءَهُ بَعْضُ أَصْحَابِنَا يُعْلِمُهُ بِأَنَّ جَعْفَرَ بْنَ عَلِيٍّ كَتَبَ إِلَيْهِ كِتَاباً يُعَرِّفُهُ نَفْسَهُ وَ يُعْلِمُهُ أَنَّهُ الْقَيِّمُ بَعْدَ أَخِيهِ وَ أَنَّ عِنْدَهُ مِنْ عِلْمِ الْحَلَالِ وَ الْحَرَامِ مَا يُحْتَاجُ إِلَيْهِ وَ غَيْرَ ذَلِكَ مِنَ الْعُلُومِ كُلِّهَا

(The book) ‘Al Ihtijaj’ – From Sa’ad Bin Abdullah Al Ashary, from the sheikh Al Sadouq – Ahmad Bin Is’haq Bin Sa’ad Al Ash’ary,

‘One of our companions came to him to let him know that Ja’far Bin Ali had written a letter to him introducing himself and letting him know that he is the one standing after his brother, and that the knowledge of the Permissible(s) and the Prohibitions, whatever one can be needy to, and other than that from the knowledges, all of them.

قَالَ أَحْمَدُ بْنُ إِسْحَاقَ فَلَمَّا قَرَأَتُ الْكِتَابَ كَتَبْتُ إِلَى صَاحِبِ الزَّمَانِ ع وَ صَيَّرْتُ كِتَابَ جَعْفَرٍ فِي دَرْجِهِ فَخَرَجَ إِلَيَّ الْجَوَابُ فِي ذَلِكَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ أَتَانِي كِتَابُكَ أَبْقَاكَ اللَّهُ وَ الْكِتَابُ الَّذِي فِي دَرْجِهِ وَ أَحَاطَتْ مَعْرِفَتِي بِجَمِيعِ مَا تَضَمَّنَهُ عَلَى اخْتِلَافِ أَلْفَاظِهِ وَ تَكَرُّرِ الْخَطَاءِ فِيهِ وَ لَوْ تَدَبَّرْتَهُ لَوَقَفْتَ عَلَى بَعْضِ مَا وَقَفْتُ عَلَيْهِ مِنْهُ‏

Ahmad Bin Is’haq said, ‘When I read the letter, I wrote to Master^-asws of the time and provided the letter of Ja’far Bin Darjih. The answer came out to me regarding that: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. Your letter came to me^-asws, may Allah^-azwj Make you remain, and the letter which is regarding Darjih, and my^-asws recognition encompassed the entirety of what it included upon the differing of the words and repetition of the mistake regarding it, and had I^-asws managed it, I^-asws would have paused upon part of what you paused upon, from it.

وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ حَمْداً لَا شَرِيكَ لَهُ عَلَى إِحْسَانِهِ إِلَيْنَا وَ فَضْلِهِ عَلَيْنَا أَبَى اللَّهُ عَزَّ وَ جَلَّ لِلْحَقِّ إِلَّا تَمَاماً وَ لِلْبَاطِلِ إِلَّا زُهُوقاً وَ هُوَ شَاهِدٌ عَلَيَّ بِمَا أَذْكُرُهُ وَ لِي عَلَيْكُمْ بِمَا أَقُولُهُ إِذَا اجْتَمَعْنَا بِيَوْمٍ لَا رَيْبَ‏ فِيهِ وَ سَأَلَنَا عَمَّا نَحْنُ فِيهِ مُخْتَلِفُونَ وَ أَنَّهُ لَمْ يَجْعَلْ لِصَاحِبِ الْكِتَابِ عَلَى الْمَكْتُوبِ إِلَيْهِ وَ لَا عَلَيْكَ‏ وَ لَا عَلَى أَحَدٍ مِنَ الْخَلْقِ جَمِيعاً إِمَامَةً مُفْتَرَضَةً وَ لَا طَاعَةً وَ لَا ذِمَّةً وَ سَأُبَيِّنُ لَكُمْ جُمْلَةً تَكْتَفُونَ بِهَا إِنْ شَاءَ اللَّهُ

And the Praise is for Allah^-azwj Lord^-azwj of the world, (all) praises, there being no associate for Him^-azwj upon His^-azwj Favours to us and His^-azwj Grace upon us. Allah^-azwj Mighty and Majestic Refused for the truth except as complete, and for the falsehood except to vanish, and He^-azwj is a Witness upon me^-asws with what I^-asws am mentioning, and for me^-asws against you all with what I^-asws am saying, when we shall gather on a Day there is no doubt in it and He^-azwj Questions us about was we had differed in, and that He^-azwj did not Make any Imam^-asws to be for the writer of the letter to one written to, nor upon you, nor upon anyone from the creatures in their entirety, nor any obedience, nor responsibility, and I^-asws shall be clarifying for you the summary you can be sufficing with, if Allah^-azwj so Desires.

يَا هَذَا يَرْحَمُكَ اللَّهُ إِنَّ اللَّهَ تَعَالَى لَمْ يَخْلُقِ الْخَلْقَ عَبَثاً وَ لَا أَهْمَلَهُمْ سُدًى بَلْ‏ خَلَقَهُمْ بِقُدْرَتِهِ وَ جَعَلَ لَهُمْ أَسْمَاعاً وَ أَبْصَاراً وَ قُلُوباً وَ أَلْبَاباً ثُمَّ بَعَثَ إِلَيْهِمُ‏ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ‏ وَ يَأْمُرُونَهُمْ بِطَاعَتِهِ وَ يَنْهَوْنَهُمْ عَنْ مَعْصِيَتِهِ وَ يُعَرِّفُونَهُمْ مَا جَهِلُوهُ مِنْ أَمْرِ خَالِقِهِمْ وَ دِينِهِمْ

O this, may Allah^-azwj have Mercy on you! Allah^-azwj the Exalted did not Create the creatures in vain nor neglecting them in vain, but He^-azwj Created them by His^-azwj Power and Made hearing and sight and a heart and understanding to be for them. Then He^-azwj Sent to them the Prophets as bearers of glad tidings and as warners [2:213], and Commanded them (people) with obeying him^-as, and Forbade them from disobeying him^-as, and Introduced to them what they were ignorant of from the matters of their Creator, and their religion.

وَ أَنْزَلَ عَلَيْهِمْ كِتَاباً وَ بَعَثَ إِلَيْهِمْ مَلَائِكَةً وَ بَايَنَ بَيْنَهُمْ وَ بَيْنَ مَنْ بَعَثَهُمْ إِلَيْهِمْ بِالْفَضْلِ الَّذِي لَهُمْ عَلَيْهِمْ وَ مَا آتَاهُمْ مِنَ الدَّلَائِلِ الظَّاهِرَةِ وَ الْبَرَاهِينِ الْبَاهِرَةِ وَ الْآيَاتِ الْغَالِبَةِ

And Sent down a Book to them^-as and Sent Angels to them^-as and Differentiated between them^-as and the ones He^-azwj had Sent them^-as to, by the merit which is for them^-as upon them, and what He^-azwj Gave them^-as from the apparent evidence, and the clear proofs, and the overcoming Signs.

فَمِنْهُمْ مَنْ جَعَلَ عَلَيْهِ النَّارَ بَرْداً وَ سَلَاماً وَ اتَّخَذَهُ خَلِيلًا وَ مِنْهُمْ مَنْ كَلَّمَهُ تَكْلِيماً وَ جَعَلَ عَصَاهُ ثُعْبَاناً مُبِيناً وَ مِنْهُمْ مَنْ أَحْيَا الْمَوْتَى بِإِذْنِ اللَّهِ وَ أَبْرَأَ الْأَكْمَهَ وَ الْأَبْرَصَ بِإِذْنِ اللَّهِ وَ مِنْهُمْ مَنْ عَلَّمَهُ مَنْطِقَ الطَّيْرِ وَ أُوتِيَ مِنْ كُلِّ شَيْ‏ءٍ

From them^-as was one He^-azwj Made the fire to be cool and safe upon him^-as and Took him^-as as a friend, and from them^-as was one He^-azwj Spoke to in a Conversation, and Made his^-as staff to be a clear serpent, and from them^-as was one who revived the dead by the Permission of Allah^-azwj and cured the blind and the leper, by the Permission of Allah^-azwj, and from them^-as was one He^-azwj Taught the speech of the birds and Gave from all things.

ثُمَّ بَعَثَ مُحَمَّداً ص‏ رَحْمَةً لِلْعالَمِينَ‏ وَ تَمَّ بِهِ نِعْمَتُهُ وَ خَتَمَ بِهِ أَنْبِيَاءَهُ وَ أَرْسَلَهُ إِلَى النَّاسِ كَافَّةً وَ أَظْهَرَ مِنْ صِدْقِهِ مَا ظَهَرَ وَ بَيَّنَ مِنْ آيَاتِهِ وَ عَلَامَاتِهِ مَا بَيَّنَ

Then He^-azwj Sent Muhammad^-saww as a mercy to the worlds and Completed His^-azwj Favours by him^-saww and Ended His^-azwj Prophets^-as by him^-saww, and Sent him^-saww to the people, all of them, and Manifested from his^-saww truthfulness what appeared, and Manifested from his^-saww signs and markings what appeared.

ثُمَّ قَبَضَهُ ص حَمِيداً فَقِيداً سَعِيداً وَ جَعَلَ الْأَمْرَ مِنْ بَعْدِهِ إِلَى أَخِيهِ وَ ابْنِ عَمِّهِ وَ وَصِيِّهِ وَ وَارِثِهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع ثُمَّ إِلَى الْأَوْصِيَاءِ مِنْ وُلْدِهِ وَاحِدٍ بَعْدَ وَاحِدٍ أَحْيَا بِهِمْ دِينَهُ وَ أَتَمَّ بِهِمْ نُورَهُ وَ جَعَلَ بَيْنَهُمْ وَ بَيْنَ إِخْوَتِهِمْ وَ بَنِي عَمِّهِمْ وَ الْأَدْنَيْنَ فَالْأَدْنَيْنَ مِنْ ذَوِي أَرْحَامِهِمْ فَرْقاً بَيِّناً تُعْرَفُ بِهِ الْحُجَّةُ مِنَ الْمَحْجُوجِ

Then He^-azwj Caused him^-saww to pass away, praised, happy, fortunate, and Made the command (Imamate) from after him^-saww to his^-saww brother and cousin and successor and inheritor, Ali^-asws Bin Abu Talib^-asws, then to the successors^-asws from his^-asws sons^-asws, one after another, reviving His^-azwj Religion by them^-asws, and Completed His^-azwj Noor with them^-asws, and Made between them and their^-asws brothers and their^-asws uncles, and near ones. The near ones are with relationships, for there to be known by it the Divine Authority and the ones under the authority.

وَ الْإِمَامُ مِنَ الْمَأْمُومِ بِأَنْ عَصَمَهُمْ مِنَ الذُّنُوبِ وَ بَرَّأَهُمْ مِنَ الْعُيُوبِ وَ طَهَّرَهُمْ مِنَ الدَّنَسِ وَ نَزَّهَهُمْ مِنَ اللَّبْسِ وَ جَعَلَهُمْ خُزَّانَ عِلْمِهِ وَ مُسْتَوْدَعَ حِكْمَتِهِ وَ مَوْضِعَ سِرِّهِ وَ أَيَّدَهُمْ بِالدَّلَائِلِ

And (differentiate) the Imam^-asws from the follower, by Fortifying them^-asws from the sins, and Freeing them^-asws from the faults, and Cleaning them^-asws from the filth, and Removing them^-asws from the confusion, and Made them^-asws as treasurers of His^-azwj Knowledge, and Depositories of His^-azwj Wisdom, and a place of His^-azwj Secrets, and Aided them^-asws with the evidences.

وَ لَوْ لَا ذَلِكَ لَكَانَ النَّاسُ عَلَى سَوَاءٍ وَ لَادَّعَى أَمْرَ اللَّهِ عَزَّ وَ جَلَّ كُلُّ وَاحِدٍ وَ لَمَا عُرِفَ الْحَقُّ مِنَ الْبَاطِلِ وَ لَا الْعِلْمُ مِنَ الْجَهْلِ

And had it not been that, the people would be upon the sameness, and the Command of Allah^-azwj Mighty and Majestic would be claimed by everyone, and the truth would not be recognised from the falsehood, nor the knowledge from the ignorance.

وَ قَدِ ادَّعَى هَذَا الْمُبْطِلُ الْمُدَّعِي عَلَى اللَّهِ الْكَذِبَ بِمَا ادَّعَاهُ فَلَا أَدْرِي بِأَيَّةِ حَالَةٍ هِيَ لَهُ رَجَاءَ أَنْ يَتِمَّ دَعْوَاهُ أَ بِفِقْهٍ فِي دِينِ اللَّهِ فَوَ اللَّهِ مَا يَعْرِفُ حَلَالًا مِنْ حَرَامٍ وَ لَا يَفْرُقُ بَيْنَ خَطَإٍ وَ صَوَابٍ أَمْ بِعِلْمٍ فَمَا يَعْلَمُ حَقّاً مِنْ بَاطِلٍ وَ لَا مُحْكَماً مِنْ مُتَشَابِهٍ وَ لَا يَعْرِفُ حَدَّ الصَّلَاةِ وَ وَقْتَهَا أَمْ بِوَرَعٍ

And this had been claimed (in the past) by the false claimant lying upon Allah^-azwj with what he claimed, and I^-asws do not know of any situation whereby it has been a fulfilment for him that his claim has completed by pondering in the Religion of Allah^-azwj. By Allah^-azwj! Neither did he recognise a Permissible from a Prohibited, nor could he differentiate between a mistake and a correctness, or by knowledge. He did not know a truth from a falsehood, nor a Decisive from an Allegorical, nor did he know a limit of the Salat and its timings, or by piety. 

فَاللَّهُ شَهِدَ عَلَى تَرْكِهِ‏ لِصَلَاةِ الْفَرْضِ‏ أَرْبَعِينَ يَوْماً يَزْعُمُ ذَلِكَ لِطَلَبِ الشُّعْبَدَةِ وَ لَعَلَّ خَبَرَهُ تَأَدَّى‏ إِلَيْكُمْ وَ هَاتِيكَ طُرُقٌ مُنْكَرَةٌ مَنْصُوبَةٌ وَ آثَارُ عِصْيَانِهِ لِلَّهِ عَزَّ وَ جَلَّ مَشْهُورَةٌ قَائِمَةٌ أَمْ بِآيَةٍ فَلْيَأْتِ بِهَا أَمْ بِحُجَّةٍ فَلْيُقِمْهَا أَمْ بِدَلَالَةٍ فَلْيَذْكُرْهَا

Allah^-azwj is a Witness upon his neglecting the Obligatory Salat for forty days claim that was for seeking the sorcery, and perhaps his experience would lead to you and inform you, and these ways are denied methods, and the traces of him disobeying Allah^-azwj Mighty and Majestic are well known, or with a sign, so let him come with it, or a proof, so let him establish it, or with evidence, so let him mention it.

قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ الْعَزِيزِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حم تَنْزِيلُ الْكِتابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما إِلَّا بِالْحَقِّ وَ أَجَلٍ مُسَمًّى وَ الَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ

Allah^-azwj Mighty and Majestic Said in His^-azwj Mighty Book: In the Name of Allah^-azwj the Beneficent, the Merciful. Ha Meem [45:1] A Revelation of the Book from Allah, the Mighty, the Wise [46:2] We did not Create the skies and the earth and what is between them except with the Truth and a specified term. Those who are committing Kufr are turning away from what they are being warned of [46:3]

قُلْ أَ رَأَيْتُمْ ما تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي ما ذا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّماواتِ ائْتُونِي بِكِتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صادِقِينَ

Say: ‘Have you considered what you are supplicating to from besides Allah? Show me what they have created of the earth. Or do they have a share in the skies? Come to me with a Book from before this or traces of knowledge, if you were truthful’ [46:4] 

وَ مَنْ أَضَلُّ مِمَّنْ يَدْعُوا مِنْ دُونِ اللَّهِ مَنْ لا يَسْتَجِيبُ لَهُ إِلى‏ يَوْمِ الْقِيامَةِ وَ هُمْ عَنْ دُعائِهِمْ غافِلُونَ وَ إِذا حُشِرَ النَّاسُ كانُوا لَهُمْ أَعْداءً وَ كانُوا بِعِبادَتِهِمْ كافِرِينَ‏

And who is more straying than one who supplicates to ones from besides Allah who cannot answer him up to the Day of Judgment, and they are heedless from their supplications? [46:5] And when the people are gathered, they would be enemies to them (idols), and they would be denying their having worshipped them [46:6].

فَالْتَمِسْ تَوَلَّى اللَّهُ تَوْفِيقَكَ مِنْ هَذَا الظَّالِمِ مَا ذَكَرْتُ لَكَ وَ امْتَحِنْهُ وَ اسْأَلْهُ عَنْ آيَةٍ مِنْ كِتَابِ اللَّهِ يُفَسِّرُهَا أَوْ صَلَاةٍ يُبَيِّنُ حُدُودَهَا وَ مَا يَجِبُ فِيهِمَا لِتَعْلَمَ حَالَهُ وَ مِقْدَارَهُ وَ يَظْهَرَ لَكَ عَوَارُهُ وَ نُقْصَانُهُ وَ اللَّهُ حَسِيبُهُ

Therefore seek that Allah^-azwj should harmonise you away from this unjust one of what he has mentioned to you, and his trial, and ask him for a Verse from the Book of Allah^-azwj interpreting it, or a Salat manifesting its limitations and what is Obligated in these two, in order to know his state, and his worth, and his exposure and his imperfections would be manifested to you, and Allah^-azwj will Reckon him.

حَفِظَ اللَّهُ الْحَقَّ عَلَى أَهْلِهِ وَ أَقَرَّهُ فِي مُسْتَقَرِّهِ وَ قَدْ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ تَكُونَ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع وَ إِذَا أَذِنَ اللَّهُ لَنَا فِي الْقَوْلِ ظَهَرَ الْحَقُّ وَ اضْمَحَلَّ الْبَاطِلُ وَ انْحَسَرَ عَنْكُمْ وَ إِلَى اللَّهِ أَرْغَبُ فِي الْكِفَايَةِ وَ جَمِيلِ الصُّنْعِ وَ الْوَلَايَةِ وَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ‏.

May Allah^-azwj Preserve the truth upon its rightful ones, and Settle it in its settling place, and Allah^-azwj Mighty and Majestic has Refused for the Imamate to happen to be in two brothers after Al-Hassan^-asws and Al-Husayn^-asws. And when Allah^-azwj Permit for us^-asws regarding the word, the truth will appear and the falsehood will fade away and recede from you; and to Allah^-azwj I^-asws hope regarding the sufficing and the beautiful making, and the Wilayah, and ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]’’.[4]

5- قب، المناقب لابن شهرآشوب عَبْدُ اللَّهِ بْنُ كَثِيرٍ فِي خَبَرٍ طَوِيلٍ‏ أَنَّ رَجُلًا دَخَلَ الْمَدِينَةَ يَسْأَلُ عَنِ الْإِمَامِ فَدَلُّوهُ عَلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَسَأَلَهُ هُنَيْئَةً ثُمَّ خَرَجَ فَدَلُّوهُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَصَدَهُ

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abdullah Bin Kaseer, in a lengthy Hadeeth,

‘A man entered Al-Medina asking about the Imam^-asws, and they pointed him to Abdullah Bin Al-Hassan (Al-Basry). He asked him suspiciously, then went out. (Then) they pointed him to Ja’far^-asws Bin Muhammad^-asws, and he aimed for him^-asws.

فَلَمَّا نَظَرَ إِلَيْهِ جَعْفَرٌ ع قَالَ يَا هَذَا إِنَّكَ كُنْتَ مُغْرًى فَدَخَلْتَ مَدِينَتَنَا هَذِهِ تَسْأَلُ عَنِ الْإِمَامِ فَاسْتَقْبَلَكَ فِتْيَةٌ مِنْ وُلْدِ الْحَسَنِ ع فَأَرْشَدُوكَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَسَأَلْتَهُ هُنَيْئَةً ثُمَّ خَرَجْتَ فَإِنْ شِئْتَ أَخْبَرْتُكَ عَمَّا سَأَلْتَهُ وَ مَا رَدَّ عَلَيْكَ ثُمَّ اسْتَقْبَلَكَ فِتْيَةٌ مِنْ وُلْدِ الْحُسَيْنِ فَقَالُوا لَكَ يَا هَذَا إِنْ رَأَيْتَ أَنْ تَلْقَى جَعْفَرَ بْنَ مُحَمَّدٍ فَافْعَلْ

When Ja’far^-asws looked at him, said: ‘O you! You were enticed (tried to be deceived) and entered this city of ours asking about the Imam^-asws. A youth from the sons of Al-Hassan met you and guided you to Abdullah Bin Al-Hassan (Al-Basry), and you asked him suspiciously, then went out. So, if you so desire, I^-asws shall inform you about what you asked him and what he replied to you. Then a youth from the sons of Al-Husayn^-asws met you and they said to you, ‘O you! If you see fit, then meet Ja’far^-asws Bin Muhammad^-asws, then do so’.

فَقَالَ صَدَقْتَ قَدْ كَانَ كَمَا ذَكَرْتَ فَقَالَ لَهُ ارْجِعْ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَاسْأَلْهُ عَنْ دِرْعِ رَسُولِ اللَّهِ ص وَ عِمَامَتِهِ

He said, ‘You^-asws speak the truth. It has happened as you^-asws mentioned’. He^-asws said to him: ‘Return to Abdullah Bin Al-Hassan (Al-Basry) and ask him about the armour of Rasool-Allah^-saww, and his^-saww turban’.

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

The man went and asked him about the armour of Rasool-Allah^-saww and the turban. He took an armour from a casket of his and wore it, and it was too large. He said, ‘That is how Rasool-Allah^-saww used to wear the armour’. He returned to Al-Sadiq^-asws and informed him.

He^-asws said: ‘He did not speak the truth’. Then he^-asws brought out a ring and struck the ground with it, and there were the armour and the turban fell from the interior of the ring. Abu Abdullah^-asws wore the armour and there it was up to half his^-asws leg. Then he^-asws wore the turban, and there it was a loose fit.

فَقَالَ ع مَا صَدَقَ ثُمَّ أَخْرَجَ خَاتَماً فَضَرَبَ بِهِ الْأَرْضَ فَإِذَا الدِّرْعُ وَ الْعِمَامَةُ سَاقِطَيْنِ مِنْ جَوْفِ الْخَاتَمِ فَلَبِسَ أَبُو عَبْدِ اللَّهِ ع الدِّرْعَ فَإِذَا هِيَ إِلَى نِصْفِ سَاقِهِ ثُمَّ تَعَمَّمَ بِالْعِمَامَةِ فَإِذَا هِيَ سَابِغَةٌ فَنَزَعَهُمَا ثُمَّ رَدَّهُمَا فِي الْفَصِّ ثُمَّ قَالَ هَكَذَا كَانَ رَسُولُ اللَّهِ ص يَلْبَسُهَا إِنَّ هَذَا لَيْسَ مِمَّا غُزِلَ فِي الْأَرْضِ إِنَّ خِزَانَةَ اللَّهِ فِي كُنْ وَ إِنَّ خِزَانَةَ الْإِمَامِ فِي خَاتَمِهِ وَ إِنَّ اللَّهَ عِنْدَهُ الدُّنْيَا كَسُكُرُّجَةٍ وَ إِنَّهَا عِنْدَ الْإِمَامِ كَصَحْفَةٍ وَ لَوْ لَمْ يَكُنِ الْأَمْرُ هَكَذَا لَمْ نَكُنْ أَئِمَّةً وَ كُنَّا كَسَائِرِ النَّاسِ‏.

Then he^-asws removed them and returned them into the stone, then said: ‘That is how Rasool-Allah^-saww used to wear these. This isn’t from what is spun in the earth. It is a treasure of Allah^-azwj in the ‘Kun’ (Created by Saying the Word ‘Kun’ – Come into Existence), and the treasure of the Imam^-asws is in his ring, and that Allah^-azwj, in His^-azwj Presence the world is like a plate, and in the presence of the Imam^-asws, it is like a parchment, and had the matter not been like this, we^-asws would not be Imams^-asws, and we^-asws would be like the rest of the people’’.[5]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

She said, ‘Thus I recognised them^-asws as is the right of their^-asws recognition, with the insight and the guidance in them^-asws, from that day (onwards), and the Praise is for Allah^-azwj, Lord^-azwj of the worlds’’.[6]

باب 6 عصمتهم و لزوم عصمة الإمام ع‏

CHAPTER 6 – THEIR^-asws INFALLIBILITY AND NECCESITY OF THE INFALLIBILITY OF THE IMAM^-asws

الآيات البقرة قالَ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ‏

The Verse – (Surah) Al Baqarah: He said: ‘And from my offspring?’ He Said: My Covenant cannot be attained by the unjust [2:124] 

1- ل، الخصال ع، علل الشرائع مع، معاني الأخبار لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: مَا سَمِعْتُ وَ لَا اسْتَفَدْتُ مِنْ هِشَامِ بْنِ الْحَكَمِ فِي طُولِ صُحْبَتِي إِيَّاهُ شَيْئاً أَحْسَنَ مِنْ هَذَا الْكَلَامِ فِي صِفَةِ عِصْمَةِ الْإِمَامِ فَإِنِّي سَأَلْتُهُ يَوْماً عَنِ الْإِمَامِ أَ هُوَ مَعْصُومٌ قَالَ نَعَمْ قُلْتُ لَهُ فَمَا صِفَةُ الْعِصْمَةِ فِيهِ وَ بِأَيِّ شَيْ‏ءٍ تُعْرَفُ قَالَ إِنَّ جَمِيعَ الذُّنُوبِ لَهَا أَرْبَعَةُ أَوْجُهٍ لَا خَامِسَ لَهَا الْحِرْصُ وَ الْحَسَدُ وَ الْغَضَبُ وَ الشَّهْوَةُ فَهَذِهِ مُنْتَفِيَةٌ عَنْهُ لَا يَجُوزُ أَنْ يَكُونَ حَرِيصاً عَلَى هَذِهِ الدُّنْيَا وَ هِيَ تَحْتَ خَاتَمِهِ لِأَنَّهُ خَازِنُ الْمُسْلِمِينَ فَعَلَى مَا ذَا يَحْرِصُ وَ لَا يَجُوزُ أَنْ يَكُونُ حَسُوداً لِأَنَّ الْإِنْسَانَ إِنَّمَا يَحْسُدُ مَنْ هُوَ فَوْقَهُ وَ لَيْسَ فَوْقَهُ أَحَدٌ فَكَيْفَ يَحْسُدُ مَنْ هُوَ دُونَهُ وَ لَا يَجُوزُ أَنْ يَغْضَبَ لِشَيْ‏ءٍ مِنْ أُمُورِ الدُّنْيَا إِلَّا أَنْ يَكُونَ غَضَبُهُ لِلَّهِ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ قَدْ فَرَضَ عَلَيْهِ إِقَامَةَ الْحُدُودِ وَ أَنْ لَا تَأْخُذَهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ وَ لَا رَأْفَةٌ فِي دِينِهِ حَتَّى يُقِيمَ حُدُودَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا يَجُوزُ أَنْ يَتَّبِعَ الشَّهَوَاتِ وَ يُؤْثِرَ الدُّنْيَا عَلَى الْآخِرَةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ حَبَّبَ إِلَيْهِ الْآخِرَةَ كَمَا حَبَّبَ إِلَيْنَا الدُّنْيَا فَهُوَ يَنْظُرُ إِلَى الْآخِرَةِ كَمَا نَنْظُرُ إِلَى الدُّنْيَا فَهَلْ رَأَيْتَ أَحَداً تَرَكَ وَجْهاً حَسَناً لِوَجْهٍ قَبِيحٍ وَ طَعَاماً طَيِّباً لِطَعَامٍ مُرٍّ وَ ثَوْباً لَيِّناً لِثَوْبٍ خَشِنٍ وَ نِعْمَةً دَائِمَةً بَاقِيَةً لِدُنْيَا زَائِلَةٍ فَانِيَةٍ.

(Not a Hadeeth)[7]

2- ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ وَ أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ وَ ابْنُ تَاتَانَةَ جَمِيعاً عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ التَّمِيمِيِّ قَالَ حَدَّثَنِي سَيِّدِي عَلِيُّ بْنُ مُوسَى الرِّضَا ع عَنْ آبَائِهِ‏ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى الْقَضِيبِ الْيَاقُوتِ الْأَحْمَرِ الَّذِي غَرَسَهُ اللَّهُ عَزَّ وَ جَلَّ بِيَدِهِ وَ يَكُونَ مُتَمَسِّكاً بِهِ فَلْيَتَوَلَّ عَلِيّاً وَ الْأَئِمَّةَ مِنْ وُلْدِهِ فَإِنَّهُمْ خِيَرَةُ اللَّهِ عَزَّ وَ جَلَّ وَ صَفْوَتُهُ وَ هُمُ الْمَعْصُومُونَ مِنْ كُلِّ ذَنْبٍ وَ خَطِيئَةٍ.

(The book) ‘Uyoon Akhbar Al Reza^-asws’ – Majaylawiya, and Ahmad Bin Ali Bin Ibrahim, and Ibn Tatana, altogether from Ali, from his father, from Muhammad Bin Ali Al Tameemi who said,

‘It was narrated to me by my Master Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws forefathers^-asws, from Ali^-asws, from the Prophet^-saww having said: ‘One whom it cheers that he looks at the stick of red ruby which Allah^-azwj Mighty and Majestic Planted by His^-azwj Hand, and become attached with it, then let him be in the Wilayah of Ali^-asws and the Imams^-asws from his^-asws sons^-asws, for they^-asws are the Choice of Allah^-azwj Mighty and Majestic and are His^-azwj elites, and they^-asws are infallible from every sin and mistake’’.[8]

3- كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ، حَدَّثَنِي الْقَاضِي أُسَيْدُ بْنُ إِبْرَاهِيمَ السُّلَمِيُّ عَنْ عُمَرَ بْنِ عَلِيٍّ الْعَتَكِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ صَفْوَةَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ حَمْزَةَ النَّوْفَلِيِّ عَنْ عَمِّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ فَاطِمَةَ ابْنَةِ رَسُولِ اللَّهِ عَنْهُ ص قَالَ: أَخْبَرَنِي جَبْرَئِيلُ عَنْ كَاتِبَي عَلِيٍّ أَنَّهُمَا لَمْ يَكْتُبَا عَلَى عَلِيٍّ ذَنْباً مُذْ صَحِبَاهُ‏.

(The book) ‘Kunz’ of al Karajaky – It was narrated to me by the judge Aseyd Bin Ibrahim Al Sulamy, from Umar Bin Ali Al Anaky, from Ahmad Bin Muhammad Bin Safwat, from Al Hassan Bin Ali Al Alawy, from Al Hassan Bin Hamza, from his uncle, from his father, from his grandfather,

‘From Al-Hassan^-asws Bin Ali^-asws, from (Syeda) Fatima^-asws daughter^-asws of Rasool-Allah^-saww, from him^-saww having said: ‘Jibraeel^-as informed me^-saww about the two writers (Angels) of Ali^-asws that they have not written any sin against Ali^-asws since they accompanied him^-asws’’.[9]

4- وَ حَدَّثَنِي السُّلَمِيُّ عَنِ الْعَتَكِيِّ عَنْ سَعِيدِ بْنِ مُحَمَّدٍ الْحَضْرَمِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الصَّدَفِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْعَوْفِيِّ عَنْ أَحْمَدَ بْنِ أَبِي الْحَكَمِ الْبَرَاجِمِيِّ عَنْ شَرِيكِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي الْوَفَاءِ عَنْ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ النَّبِيَّ ص يَقُولُ‏ إِنَّ حَافِظَيْ عَلِيٍّ لَيَفْخَرَانِ عَلَى سَائِرِ الْحَفَظَةِ بِكَوْنِهِمَا مَعَ عَلِيٍّ ع وَ ذَلِكَ أَنَّهُمَا لَمْ يَصْعَدَا إِلَى اللَّهِ عَزَّ وَ جَلَّ بِشَيْ‏ءٍ مِنْهُ فَيُسْخِطَهُ‏.

And it is narrated to me by Al Sulamy, from Al Atky, from Saeed Bin Muhammad Al Jazramy, from Al Hassan Bin Muhammad Bin Abdul Rahman Al Sadafy, from Muhammad Abdul Rahman, from Ahmad Bin Ibrahim Al Awfy, from Ahmad Bin Abu Al Hakam Al Abrahaimy, from Shareek Bin Abdullah, from Abu Al Wafa, from Muhammad Bin Ammar Bin Yasser, from his father who said,

‘I heard the Prophet^-saww saying: ‘The two preservers (Recording Angels) of Ali^-asws would be priding over the rest of the preservers with their existence with Ali^-asws, and that is because they did not ascend to Allah^-azwj Mighty and Majestic with anything from him He^-azwj could be Wrathful upon’’.[10]

5- مع، معاني الأخبار أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمِنْقَرِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُقْرِي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمَوْصِلِيِّ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ الطَّرِيفِيِّ عَنْ عَبَّاسِ بْنِ يَزِيدَ بْنِ الْحَسَنِ الْكَحَّالِ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الْإِمَامُ مِنَّا لَا يَكُونُ إِلَّا مَعْصُوماً وَ لَيْسَتِ الْعِصْمَةُ فِي ظَاهِرِ الْخِلْقَةِ فَيُعْرَفَ بِهَا فَلِذَلِكَ لَا يَكُونُ إِلَّا مَنْصُوصاً

(The book) ‘Ma’any Al Akhbar’ – Ahmad Bin Muhammad Bin Abdul Rahmabn Al Minqary, from Muhammad Bin Ja’far Al Minqary, from Muhammad Bin Al Hassan Al Nowsily, from Muhammad Bin Aasim Al Tayrafi, from Abbas Bin Yazeed Bin Al Hassan Al Kahhal, from his father,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Ali^-asws Bin Al-Husayn^-asws having said: ‘The Imam^-asws from us^-asws cannot happen to be except an infallible, and the infallibility isn’t regarding the apparent of his^-asws creation, so he^-asws could be recognised by it, he^-asws cannot happen to be except as infallible’.

فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا مَعْنَى الْمَعْصُومِ فَقَالَ هُوَ الْمُعْتَصِمُ بِحَبْلِ اللَّهِ وَ حَبْلُ اللَّهِ هُوَ الْقُرْآنُ لَا يَفْتَرِقَانِ إِلَى يَوْمِ الْقِيَامَةِ وَ الْإِمَامُ يَهْدِي إِلَى الْقُرْآنِ وَ الْقُرْآنُ يَهْدِي إِلَى الْإِمَامِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّ هذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ‏.

It was said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! So, what is the meaning of the infallible (Masoom)?’ He^-asws said: ‘It is the one holding fast to the Rope of Allah^-azwj, and the rope of Allah^-azwj, it is the Quran, not separating up to the Day of Qiyamah, and the Imam^-asws guides to the Quran and the Quran Guides to the Imam^-asws, and that is the Word of Allah^-azwj Mighty and Majestic: Surely this Quran Guides to that which is most upright [17:9]’’.[11]

6- مع، معاني الأخبار عَلِيُّ بْنُ الْفَضْلِ الْبَغْدَادِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ خَلَفٍ عَنِ الْحُسَيْنِ الْأَشْقَرِ قَالَ: قُلْتُ لِهِشَامِ بْنِ الْحَكَمِ مَا مَعْنَى قَوْلِكُمْ إِنَّ الْإِمَامَ لَا يَكُونُ إِلَّا مَعْصُوماً قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَلِكَ فَقَالَ الْمَعْصُومُ هُوَ الْمُمْتَنِعُ بِاللَّهِ مِنْ‏ جَمِيعِ مَحَارِمِ اللَّهِ وَ قَدْ قَالَ تَبَارَكَ وَ تَعَالَى‏ وَ مَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلى‏ صِراطٍ مُسْتَقِيمٍ‏.

(The book) ‘Ma’any Al Akhbar’ – Ali Bin Al Fazl Al Baghdady, from Ahmad Bin Muhammad Bin Suleyman, from Muhammad Bin Ali Bin Khalaf, from Al Husayn Al Ashqar who said,

‘I said to Hisham Bin Al-Hakam, ‘What is the meaning of your words that the Imam^-asws cannot happen to be except an infallible?’ He said, ‘I asked Abu Abdullah^-asws about that and he^-asws said: ‘The Infallible, he^-asws is the one abstained with Allah^-azwj (by the Inclination of Allah^-azwj) from the entirety of the Prohibitions of Allah^-azwj, and the Blessed and Exalted has Said: And the one who holds firmly to Allah, so he has been Guided to the Straight Path [3:101]’’.[12]

7- فس، تفسير القمي‏ فَتِلْكَ بُيُوتُهُمْ خاوِيَةً بِما ظَلَمُوا قَالَ لَا تَكُونُ الْخِلَافَةُ فِي آلِ فُلَانٍ وَ لَا آلِ فُلَانٍ وَ لَا آلِ طَلْحَةَ وَ لَا آلِ الزُّبَيْرِ.

Tafseer Al Qummi – So, those were their houses, having fallen down due to their injustices. [27:52]. He said, ‘The caliphate can neither happen to be in the family of so and so, nor family of so and so, nor family of Talha nor family of Al Zubeyr’’.[13] (Not a Hadeeth)

8- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع‏ الْأَنْبِيَاءُ وَ أَوْصِيَاؤُهُمْ‏ لَا ذُنُوبَ لَهُمْ لِأَنَّهُمْ مَعْصُومُونَ مُطَهَّرُونَ‏.

(The book) ‘Al Khisaal’ – In a Hadeeth of Al Amsh,

‘From Al-Sadiq^-asws: ‘The Prophets^-as and their^-as successors^-as, there are nor sins for them^-as because they^-asws are infallible, Purified’’.[14]

9- ن، عيون أخبار الرضا عليه السلام‏ فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ لَا يَفْرِضُ اللَّهُ تَعَالَى طَاعَةَ مَنْ يَعْلَمُ أَنَّهُ يُضِلُّهُمْ وَ يُغْوِيهِمْ وَ لَا يَخْتَارُ لِرِسَالَتِهِ وَ لَا يَصْطَفِي مِنْ عِبَادِهِ مَنْ يَعْلَمُ أَنَّهُ يَكْفُرُ بِهِ وَ بِعِبَادَتِهِ وَ يَعْبُدُ الشَّيْطَانَ دُونَهُ‏.

(The book) ‘Uyoon Akhbar Al-Reza^-asws’ – Among what Al-Reza^-asws wrote to Al-Mamoun: ‘Allah^-azwj the Exalted did not Obligate obedience of one He^-azwj Knew would be unjust to them and stray them, nor did He^-azwj Choose for His^-azwj Message nor Selected from His^-azwj servants one He^-azwj Knew would disbelieve in Him^-azwj and His^-azwj worship and would worship the Satan^-la besides Him^-azwj’’.[15]

10- ل، الخصال‏ قَوْلُهُ عَزَّ وَ جَلَ‏ لا يَنالُ عَهْدِي الظَّالِمِينَ‏ عَنَى بِهِ أَنَّ الْإِمَامَةَ لَا تَصْلُحُ لِمَنْ قَدْ عَبَدَ صَنَماً أَوْ وَثَناً أَوْ أَشْرَكَ بِاللَّهِ طَرْفَةَ عَيْنٍ وَ إِنْ أَسْلَمَ بَعْدَ ذَلِكَ

(The book) ‘Al-Khisaal’ – Words of Allah: ‘My Covenant cannot be attained by the unjust [2:124] – Meaning by it that the Imamate cannot be correct for the one who had worshipped idols, or images, or associated with Allah^-azwj for the blink of an eye, and even if he had become a Muslim after that.

وَ الظُّلْمُ وَضْعُ الشَّيْ‏ءِ فِي غَيْرِ مَوْضِعِهِ وَ أَعْظَمُ الظُّلْمِ الشِّرْكُ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ‏ وَ كَذَلِكَ لَا تَصْلُحُ الْإِمَامَةُ لِمَنْ قَدِ ارْتَكَبَ مِنَ الْمَحَارِمِ شَيْئاً صَغِيراً كَانَ أَوْ كَبِيراً وَ إِنْ تَابَ مِنْهُ بَعْدَ ذَلِكَ

And the injustice is placing of the thing in other than its (proper) place, and the greatest injustice is the Shirk (association with Allah^-azwj). Allah^-azwj Mighty and Majestic Said: surely, the association (Shirk) is a gross injustice [31:13]. And like that, it is not correct for the Imamate to be for the one who has indulged in something from the Prohibitions, whether it was small or big, and even if he had repented from it after that.

وَ كَذَلِكَ لَا يُقِيمُ الْحَدَّ مَنْ فِي جَنْبِهِ حَدُّ فَإِذاً لَا يَكُونُ الْإِمَامُ إِلَّا مَعْصُوماً وَ لَا تُعْلَمُ عِصْمَتُهُ إِلَّا بِنَصِّ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ عَلَى لِسَانِ نَبِيِّهِ ص لِأَنَّ الْعِصْمَةَ لَيْسَتْ فِي ظَاهِرِ الْخِلْقَةِ فَتُرَى كَالسَّوَادِ وَ الْبَيَاضِ وَ مَا أَشْبَهَ ذَلِكَ وَ هِيَ مَغِيبَةٌ لَا تُعْرَفُ إِلَّا بِتَعْرِيفِ عَلَّامِ الْغُيُوبِ عَزَّ وَ جَلَ‏.

And like that, he cannot establish the legal punishment, one in his side a legal punishment is applicable. So, when the Imam^-asws cannot happen to be except an infallible, and you cannot know his^-asws infallibility except by a text from Allah^-azwj Mighty and Majestic upon it, upon the tongue of His^-azwj Prophet^-saww, because  the infallibility isn’t apparent in his^-asws body, so you can see it, like the black and the white, and whatever resembles that, and it is hidden, not being recognised except by the Introduction by the One Who Knows the hidden matters, Mighty and Majestic’’.[16] (Not a Hadeeth)

11- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ‏ إِنَّمَا الطَّاعَةُ لِلَّهِ عَزَّ وَ جَلَّ وَ لِرَسُولِهِ وَ لِوُلَاةِ الْأَمْرِ وَ إِنَّمَا أُمِرَ بِطَاعَةِ أُولِي الْأَمْرِ لِأَنَّهُمْ مَعْصُومُونَ مُطَهَّرُونَ لَا يَأْمُرُونَ بِمَعْصِيَتِهِ‏.

(The book) ‘Illal Al Sharaie’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from Hammad Bin Isa, from Ibn Uzina, from Aban Bin Abu Ayyash, from Suleym Bin Qays who said,

‘I heard Amir Al-Momineen^-asws saying: ‘But rather the obedience is for Allah^-azwj Mighty and Majestic, and for His^-azwj Rasool^-saww, and for Masters^-asws of the Command (Wali Al-Amr), and rather He^-azwj Commanded with obeying the Masters^-asws of the Command because they^-asws are infallible, Purified, not instructing with disobeying Him^-azwj’’.[17]

12- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ إِسْمَاعِيلَ بْنِ عَلِيِّ بْنِ عَلِيٍّ الدِّعْبِلِيِّ عَنْ أَبِيهِ وَ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الدَّيْرِيِّ مَعاً عَنْ عَبْدِ الرَّزَّاقِ عَنْ أَبِيهِ عَنْ مُثَنًّى‏ مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَنَا دَعْوَةُ أَبِي إِبْرَاهِيمَ قُلْنَا يَا رَسُولَ اللَّهِ وَ كَيْفَ صِرْتَ دَعْوَةَ أَبِيكَ إِبْرَاهِيمَ قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى إِبْرَاهِيمَ‏ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً

(The book) ‘Al Amaali’ of the sheikh Al Tusi – Al Haffar, from Ismail Bin Ali Bin Ali Al Deobaly, from his father, and Is’haq Bin Ibrahim Al Dayri, both together from Abdul Razzaq, from his father, from Musanna, a slave of Abdul Rahman Bin Awf, from Abdullah Bin Masoud who said,

‘Rasool-Allah^-saww said: ‘I^-saww am a supplication of my^-saww father^-as Ibrahim^-as’. We said, ‘O Rasool-Allah^-saww! And how did you^-saww come to be a supplication of your^-saww father^-as Ibrahim^-as?’ He^-saww said: ‘Allah^-azwj Mighty and Majestic Revealed unto Ibrahim^-as “I will Make you an Imam for the people” [2:124].

فَاسْتَخَفَّ إِبْرَاهِيمَ الْفَرَحُ فَقَالَ يَا رَبِّ وَ مِنْ ذُرِّيَّتِي أَئِمَّةً مِثْلِي فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ يَا إِبْرَاهِيمُ إِنِّي لَا أُعْطِي‏ لَكَ عَهْداً لَا أَفِي لَكَ بِهِ

But, Ibrahim^-as underestimated the happiness, so he^-as said: ‘O Lord^-azwj! And from my^-as offspring would be Imams^-as like me^-as?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as that: “O Ibrahim^-as! Yes. I^-azwj cannot Give you^-as a Promise and not Fulfil it for you^-as with it”.

قَالَ يَا رَبِّ مَا الْعَهْدُ الَّذِي لَا تَفِي لِي بِهِ قَالَ لَا أُعْطِيكَ عَهْداً لِظَالِمٍ مِنْ ذُرِّيَّتِكَ‏ قَالَ يَا رَبِّ وَ مَنِ الظَّالِمُ مِنْ وُلْدِي لَا يَنَالُ عَهْدِي‏ قَالَ مَنْ سَجَدَ لِصَنَمٍ مِنْ دُونِي لَا أَجْعَلُهُ إِمَاماً أَبَداً وَ لَا يَصِحُّ أَنْ يَكُونَ إِمَاماً قَالَ إِبْرَاهِيمُ‏ وَ اجْنُبْنِي وَ بَنِيَّ أَنْ نَعْبُدَ الْأَصْنامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِنَ النَّاسِ‏

He^-as said: ‘O Lord^-azwj! What is the Promise which You^-azwj cannot Fulfil for me^-as with it?’. He^-azwj Said: “I^-azwj cannot Give you^-as a Promise for the unjust ones from your^-as offspring”. He^-as said: ‘O Lord^-azwj! And who is the unjust one from my^-as children who will not (be able to) attain Your^-azwj Promise?’ He^-azwj Said: “The one who does Sajdah to an idol from besides Me^-azwj, I^-azwj will not Make him an Imam, ever, nor is it correct that he happens to be an Imam”. Ibrahim^-as said: ‘and Keep me and my sons away from worshiping the idols [14:35] Lord! These have led many of the people astray; [14:35]’.

قَالَ النَّبِيُّ ص فَانْتَهَتِ الدَّعْوَةُ إِلَيَّ وَ إِلَى أَخِي عَلِيٍّ ع لَمْ يَسْجُدْ أَحَدٌ مِنَّا لِصَنَمٍ قَطُّ فَاتَّخَذَنِيَ اللَّهُ نَبِيّاً وَ عَلِيّاً وَصِيّاً.

The Prophet^-saww said: ‘So the supplication ended up to me^-as and to my^-saww brother Ali^-asws. No one from us^-asws ever did Sajdah to an idol, at all. Thus, Allah^-azwj Took me^-saww as a Prophet^-saww, and Ali^-asws as a successor^-asws’’.[18]

13- ك، إكمال الدين ن، عيون أخبار الرضا عليه السلام الْوَرَّاقُ عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ أَنَا وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ تِسْعَةٌ مِنْ وُلْدِ الْحُسَيْنِ مُطَهَّرُونَ مَعْصُومُونَ‏.

(The books) ‘Ikmal Al Deen’ (and) ‘Uyoon Akhbar Al Reza^-asws’ – Al Warraq, from Sa’ad, from Al Nahdy, from Ibn Ulwan, from Amro Bin Khalid, from Ibn Tareyf, from Ibn Nubata, from Ibn Abbas who said,

‘I heard Rasool-Allah^-saww saying: ‘I^-saww, and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and nine from the sons^-asws of Al-Husayn^-asws, are Purified, infallible’’.[19]

14- شي، تفسير العياشي رُوِيَ بِأَسَانِيدَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: كُنَّا بِمَكَّةَ فَجَرَى الْحَدِيثُ فِي قَوْلِ اللَّهِ‏ وَ إِذِ ابْتَلى‏ إِبْراهِيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَ‏ قَالَ أَتَمَّهُنَّ بِمُحَمَّدٍ وَ عَلِيٍّ وَ الْأَئِمَّةِ مِنْ وُلْدِ عَلِيٍّ صَلَّى اللَّهُ عَلَيْهِمْ فِي قَوْلِ اللَّهِ‏ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

Tafseer Al Ayyashi – It is reported by chains from Safwan Al Jammal who said,

‘We were at Makkah and the Hadeeth flowed regarding Words of Allah^-azwj: And when his Lord Tested Ibrahim with certain words, so He Completed these. [2:124]. He said, ‘Completed these by Muhammad^-saww, and Ali^-asws, and the Imams^-asws from sons^-asws of Ali^-asws in the Words of Allah^-azwj: ‘Offspring, one being from the other [3:34].

ثُمَ‏ قَالَ‏ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ‏ قَالَ يَا رَبِّ وَ يَكُونُ مِنْ ذُرِّيَّتِي ظَالِمٌ قَالَ نَعَمْ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ وَ مَنِ اتَّبَعَهُمْ

Then He^-azwj Said: ‘He Said: “I will Make you an Imam for the people”. He said: ‘And from my offspring?’ He Said: My Covenant cannot be attained by the unjust [2:124]. He said, ‘And will an unjust one happen to be from my^-as offspring?’ He said, ‘Yes, so and so, and so and so, and so and so, and the ones who follow them’.

قَالَ يَا رَبِّ فَعَجِّلْ لِمُحَمَّدٍ وَ عَلِيٍّ مَا وَعَدْتَنِي فِيهِمَا وَ عَجِّلْ نَصْرَكَ لَهُمَا وَ إِلَيْهِ أَشَارَ بِقَوْلِهِ‏ وَ مَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْراهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ وَ لَقَدِ اصْطَفَيْناهُ فِي الدُّنْيا وَ إِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ‏ فَالْمِلَّةُ الْإِمَامَةُ

He^-as said: ‘O Lord^-azwj! So, Make to be for Muhammad^-saww and Ali^-asws what You^-azwj Promised me^-as, and Hasten Your^-azwj Help to them^-asws’, and to it is an indication by His^-azwj Words: And who would turn away from the religion of Ibrahim except the who makes a fool of himself? And We Chose him in the world; and in the Hereafter he would be from the righteous ones [2:130] – The Religion (Millat), is the Imamate.

فَلَمَّا أَسْكَنَ ذُرِّيَّتَهُ بِمَكَّةَ قَالَ‏ رَبَّنا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ‏ إِلَى‏ مِنَ الثَّمَراتِ مَنْ آمَنَ‏ فَاسْتَثْنَى مَنْ آمَنَ خَوْفاً أَنْ يَقُولَ لَهُ لَا كَمَا قَالَ لَهُ فِي الدَّعْوَةِ الْأُولَى‏ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ‏

When he^-as had settled his^-as offspring at Makkah, he^-as said: Our Lord! I have settled (some) of my offspring in a valley without vegetation by Your Sacred House, [14:37], to: the fruits, the ones from them who believing [2:126], so he^-as made an exclusion of the ones who believe, fearing that He^-azwj would be saying “No”, to him^-as, just as He^-azwj had Said to him^-as during the first supplication: ‘He said: ‘And from my offspring?’ He Said: My Covenant cannot be attained by the unjust [2:124].

فَلَمَّا قَالَ اللَّهُ‏ وَ مَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلى‏ عَذابِ النَّارِ وَ بِئْسَ الْمَصِيرُ قَالَ يَا رَبِّ وَ مَنِ الَّذِينَ مَتَّعْتَهُمْ قَالَ الَّذِينَ كَفَرُوا بِآيَاتِي فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ‏.

When Allah^-azwj Said: ‘“And the one who disbelieves, I will Grant him enjoyment for a while, then I will Drive him to the Punishment of the Fire; and it is the evil destination” [2:126]. He^-as said: ‘O Lord^-azwj! And who are the ones You^-azwj Granted them enjoyment?’ He^-azwj Said: “Those who disbelieve in My^-azwj Signs, so and so, and so and so, and so and so’’.[20]

15- شي، تفسير العياشي عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ‏ لا يَنالُ‏ عَهْدِي الظَّالِمِينَ‏ أَيْ لَا يَكُونُ إِمَاماً ظَالِماً.

Tafseer Al Ayyashi – From Hareez, from the one who mentioned it,

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj: ‘My Covenant cannot be attained by the unjust [2:124] – i.e., an Imam^-asws cannot happen to be unjust’’.[21]

16- كشف، كشف الغمة فَائِدَةٌ سَنِيَّةٌ كُنْتُ أَرَى الدُّعَاءَ الَّذِي كَانَ يَقُولُهُ أَبُو الْحَسَنِ ع‏ فِي سَجْدَةِ الشُّكْرِ وَ هُوَ رَبِّ عَصَيْتُكَ بِلِسَانِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَخْرَسْتَنِي وَ عَصَيْتُكَ بِبَصَرِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَكْمَهْتَنِي‏

(The book) ‘Kashf Al-Ghumma’, benefit of a year – ‘I used to view the supplication which Abu Al-Hassan (Musa)^-asws was saying in Sajdah of thanks, and it is: ‘Lord^-azwj! I disobeyed You^-azwj with my tongue and if You^-azwj had so Desired, You^-azwj could have Made me mute by Your^-azwj Might; and I disobeyed You^-azwj with my sight, and if You^-saww had so Desired, You^-azwj could have Blinded me by Your^-azwj Might.

وَ عَصَيْتُكَ بِسَمْعِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَصْمَمْتَنِي وَ عَصَيْتُكَ بِيَدِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَكَنَّعْتَنِي‏ وَ عَصَيْتُكَ بِفَرْجِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَعْقَمْتَنِي وَ عَصَيْتُكَ بِرِجْلِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَجَذَمْتَنِي وَ عَصَيْتُكَ بِجَمِيعِ جَوَارِحِيَ الَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَ لَمْ يَكُنْ هَذَا جَزَاكَ مِنِّي.

And I disobeyed You^-azwj by my hearing, and if You^-azwj had so Desired, You^-azwj could have Deafened me by Your^-azwj Might; and I disobeyed You^-azwj with my hands, and if You^-azwj had so Desired, You^-azwj could have paralysed me; and I disobeyed You^-azwj with my private parts, and if You^-azwj had so Desired, You^-azwj could have sterilised me (Made me impotent) by Your^-azwj Might; and I disobeyed You^-azwj by my legs, and if Your^-azwj had so Desired You^-azwj could have Mutilated me by Your^-azwj Might; and I disobeyed You^-azwj with the entirety of my limbs which You^-azwj Favoured with upon me, and this did not happen to be Your^-azwj Recompense from me’’.[22]

17- ختص، الإختصاص بِإِسْنَادِهِ عَنْ أَبِي الْحُسَيْنِ الْأَسَدِيِّ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ رَفَعَهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَ إِنَّ اللَّهَ اتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولًا وَ إِنَّ اللَّهَ اتَّخَذَهُ رَسُولًا قَبْلَ أَنْ يَتَّخِذَهُ‏ خَلِيلًا وَ إِنَّ اللَّهَ اتَّخَذَهُ خَلِيلًا قَبْلَ أَنْ يَتَّخِذَهُ إِمَاماً فَلَمَّا جَمَعَ لَهُ الْأَشْيَاءَ قَالَ‏ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً

(The book) ‘Al Ikhtisaas’ – By his chain, form Abu Al Husayn al Asady, from Salih Bin Abu Hammad, raising it, said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Blessed and Exalted Took Ibrahim^-as as a servant before He^-azwj Took him^-as as a Prophet^-as, and that Allah^-azwj Took him^-as as a Prophet^-as before He^-azwj Took him^-as as a Rasool^-as, and that Allah^-azwj Took him^-as as a Rasool^-as before He^-azwj Took him^-as as a Friend, and that Allah^-azwj Took him^-as as a Friend before He^-azwj Took him^-as as an Imam. Therefore, when the things were gathered for him^-as, He^-azwj Said: “I will Make you an Imam for the people” [2:124]’.

قَالَ فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ ع قَالَ‏ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ‏ قَالَ لَا يَكُونُ السَّفِيهُ إِمَامَ التَّقِىِ‏.

He^-asws said: ‘So from its greatness in the eyes of Ibrahim^-as He said: ‘And from my offspring?’ He Said: My Covenant cannot be attained by the unjust [2:124]. The foolish one cannot become the Imam of the pious’’.[23]

18- ختص، الإختصاص أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ حَمْزَةَ الْحُسَيْنِيُّ عَنِ الْكُلَيْنِيِّ عَنِ الْعِدَّةِ عَنِ ابْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ وَ دُرُسْتَ عَنْهُمْ ع قَالَ: إِنَّ الْأَنْبِيَاءَ وَ الْمُرْسَلِينَ عَلَى أَرْبَعِ طَبَقَاتٍ فَنَبِيٌّ مُنَبَّأٌ فِي نَفْسِهِ لَا يَعْدُو غَيْرَهُ يَرَى فِي النَّوْمِ وَ يَسْمَعُ الصَّوْتَ وَ لَا يُعَايِنُ فِي الْيَقَظَةِ وَ لَمْ يُبْعَثْ إِلَى أَحَدٍ وَ عَلَيْهِ إِمَامٌ مِثْلُ مَا كَانَ إِبْرَاهِيمُ ع عَلَى لُوطٍ

(The book) ‘Al Ikhtisaas’ – Abu Muhammad Al Hassan Bin Hamza Al Husayni, from Al Kulayni, from the number, from Ibn Isa, from Abu Yahya Al Wasity, from Hisham Bin Salim and Dorost,

‘From them^-asws having said: ‘The Prophets^-as and the Rasools^-as are upon four levels. So there is a Prophet^-as who gets the News in his^-as self not with the aid of other than it. And there is a Prophet^-as who sees during the sleep and hears the voice, and does not see with his^-as eyes to anyone during the wakefulness, and upon him^-as is an Imam^-as like what Ibrahim^-as was upon Lut^-as.

وَ نَبِيٌّ يَرَى فِي نَوْمِهِ وَ يَسْمَعُ الصَّوْتَ وَ يُعَايِنُ الْمَلَكَ وَ قَدْ أُرْسِلَ إِلَى طَائِفَةٍ قَلُّوا أَوْ كَثُرُوا كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِيُونُسَ- وَ أَرْسَلْناهُ إِلى‏ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ‏ قَالَ يَزِيدُونَ ثلاثون [ثَلَاثِينَ‏] أَلْفاً وَ عَلَيْهِ إِمَامٌ وَ الَّذِي يَرَى فِي نَوْمِهِ وَ يَسْمَعُ الصَّوْتَ وَ يُعَايِنُ فِي الْيَقَظَةِ وَ هُوَ إِمَامٌ عَلَى أُولِي الْعَزْمِ

And a Prophet^-as who sees during his^-as dream, and hears the voice, and sees the Angel, and he^-as has been Sent to a group, little or large, just as Allah^-azwj Said  “And We sent him to a hundred thousand, or exceeding (that) [37:147]” He^-asws said: ‘They exceeded by thirty thousand. And there is a Prophet^-as who sees in his^-as sleep, and hears the voice, and sees with his^-as eyes during the wakefulness, and he^-asws is the Imam^-asws like the Determined Ones (Ul Al-Azm Rasools^-as).

وَ قَدْ كَانَ إِبْرَاهِيمُ نَبِيّاً وَ لَيْسَ بِإِمَامٍ حَتَّى قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّيَّتِي‏ فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ لا يَنالُ عَهْدِي الظَّالِمِينَ‏ مَنْ عَبَدَ صَنَماً أَوْ وَثَناً أَوْ مِثَالًا لَا يَكُونُ إِمَاماً.

And Ibrahim^-as was a Prophet^-as and he^-as was not an Imam until Allah^-azwj Said: He Said: “I will Make you an Imam for the people”. He said: ‘And from my offspring?’ Meaning by that, it would happen to be in his^-as sons. He^-azwj Said “My Covenant cannot be attained by the unjust, meaning ones who worship the images and idols or resemblances, cannot happen to be an Imam^-asws’’.[24]

19- ختص، الإختصاص عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَ اتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولًا وَ اتَّخَذَهُ رَسُولًا قَبْلَ أَنْ يَتَّخِذَهُ خَلِيلًا وَ إِنَّ اللَّهَ اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا قَبْلَ أَنْ يَتَّخِذَهُ إِمَاماً

(The book) ‘Al Ikhtisaas’ – From Jabir,

‘Allah^-azwj Took Ibrahim^-as as a servant before Taking him^-as as a Prophet^-as, and Took him^-as as a Prophet^-saww before Taking him^-as as a Rasool^-as, and Took him^-as as a Rasool^-as before Taking him^-as as a Friend, and Allah^-azwj Took Ibrahim^-as as a Friend before Taking him^-as as an Imam^-as.

فَلَمَّا جَمَعَ لَهُ الْأَشْيَاءَ وَ قَبَضَ يَدَهُ‏ قالَ‏ لَهُ يَا إِبْرَاهِيمُ‏ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ‏ قالَ‏ يَا رَبِ‏ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ‏.

When the things were gathered for him^-as and his^-as hands possessed, He^-azwj Said to him^-as: He Said: “I will Make you an Imam for the people”. [2:124]. So, from its greatness in the eyes of Ibrahim^-as, he^-as said:  He said: ‘And from my offspring?’ He Said: My Covenant cannot be attained by the unjust [2:124]’’.[25]

20– ين، كتاب حسين بن سعيد و النوادر الْجَوْهَرِيُّ عَنْ حَبِيبٍ الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّا لَنُذْنِبُ وَ نُسِي‏ءُ ثُمَّ نَتُوبُ إِلَى اللَّهِ مَتَاباً.

Kitab Husayn Bin Saeed, and (the book) ‘Al Nawadir’ of Al Jowhari, from Habeed Al Khas’amy who said,

‘I heard Abu Abdullah^-asws saying: ‘We^-asws tend to sin and forget, then we^-asws repent to Allah^-azwj with a repentance’’. (derogatory)[26]

21- أَقُولُ قَالَ الْعَلَّامَةُ قَدَّسَ اللَّهُ رُوحَهُ فِي كَشْفِ الْحَقِّ، رَوَى الْجُمْهُورُ عَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ انْتَهَتِ الدَّعْوَةُ إِلَيَّ وَ إِلَى عَلِيٍّ ع لَمْ يَسْجُدْ أَحَدُنَا قَطُّ لِصَنَمٍ فَاتَّخَذَنِي نَبِيّاً وَ اتَّخَذَ عَلِيّاً وَصِيّاً.

I (Majlisi) am saying, ‘The Allam said in (the book) ‘Kashf Al Haq’ – It is reported by Al Jamhour, from Ibn Masoud who said,

‘Rasool-Allah^-saww said: ‘The supplication (of Ibrahim^-as) ended up to me^-saww and to Ali^-asws. Not one of us^-asws has prostrated to an idol at all, so He^-azwj Took me^-saww as a Prophet^-saww and Took Ali^-asws as a successor^-asws’’.

وَ يَقْرُبُ عَنْ هَذِهِ الرِّوَايَةِ مَا رَوَاهُ النَّسَفِيُّ الْحَنَفِيُ‏ فِي تَفْسِيرِ الْمَدَارِكِ عِنْدَ تَفْسِيرِ آيَةِ النَّجْوَى- عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ مَسَائِلَ‏ إِلَى أَنْ قَالَ قُلْتُ وَ مَا الْحَقُّ قَالَ الْإِسْلَامُ وَ الْقُرْآنُ وَ الْوَلَايَةُ إِذَا انْتَهَتْ إِلَيْكَ.

And near to this report is what is reported by Al Nasfy Al Hanafi in Tafseer Al Madarik at the interpretation of the Verse of what consultation,

‘From Amir Al-Momineen^-asws having said: ‘I^-asws asked Rasool-Allah^-saww about an issue’ – up to he^-asws said: ‘I asked: ‘And what is the truth?’ He^-saww said: ‘Al-Islam, and the Quran, and the Wilayah, when ending up to you^-asws’’.[27]

22- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة فِي تَفْسِيرِ الثَّعْلَبِيِّ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع‏ قَوْلُهُ عَزَّ وَ جَلَ‏ طه‏ أَيْ طَهَارَةُ أَهْلِ الْبَيْتِ‏ صَلَوَاتُ اللَّهِ عَلَيْهِمْ مِنَ الرِّجْسَ ثُمَّ قَرَأَ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً.

(The books) ‘Kunz Jamie al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – in Tafseer Al Sa’alby who said,

‘Ja’far^-asws Bin Muhammad Al-Sadiq^-asws said: ‘Words of Mighty and Majestic: ‘Ta Ha [20:1] – is the Purity (طهارة) of the People^-asws of the Household of Muhammad^-saww’. Then he^-asws recited: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]’’.[28]

23- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمَالِكِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ‏ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَكِلْنَا إِلَى أَنْفُسِنَا وَ لَوْ وَكَلَنَا إِلَى أَنْفُسِنَا لَكُنَّا كَبَعْضِ النَّاسِ وَ لَكِنْ نَحْنُ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَنَا ادْعُونِي أَسْتَجِبْ لَكُمْ‏.

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad bin Al Abbas, from Al Husayn Bin Ahmad Al Maliky, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Sinan, from Muhammad Bin Al Numan who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic did not Leave us^-asws to ourselves^-asws, and had He^-azwj Left us^-asws to ourselves^-asws, we^-asws have been like some of the people, but we^-asws are those Allah^-azwj Mighty and Majestic Said to us^-asws: ‘“Supplicate to Me, I will Answer you [40:60]’’.[29]

24– عد، العقائد اعْتِقَادُنَا فِي الْأَنْبِيَاءِ وَ الرُّسُلِ وَ الْأَئِمَّةِ ع‏ أَنَّهُمْ مَعْصُومُونَ مُطَهَّرُونَ مِنْ كُلِّ دَنَسٍ وَ أَنَّهُمْ لَا يُذْنِبُونَ ذَنْباً صَغِيراً وَ لَا كَبِيراً وَ لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ‏ وَ مَنْ نَفَى الْعِصْمَةَ عَنْهُمْ فِي شَيْ‏ءٍ مِنْ أَحْوَالِهِمْ فَقَدْ جَهِلَهُمْ‏ وَ اعْتِقَادُنَا فِيهِمْ أَنَّهُمُ الْمَوْصُوفُونَ بِالْكَمَالِ وَ التَّمَامِ وَ الْعِلْمِ مِنْ أَوَائِلِ أُمُورِهِمْ إِلَى آخِرِهَا لَا يُوصَفُونَ فِي شَيْ‏ءٍ مِنْ أَحْوَالِهِمْ بِنَقْصٍ وَ لَا عِصْيَانٍ وَ لَا جَهْلٍ‏.

(Not a Hadeeth)[30]

باب 7 معنى آل محمد و أهل بيته و عترته و رهطه و عشيرته و ذريته صلوات الله عليهم أجمعين‏

CHAPTER 7 – MEANING OF (THE TERMS) ‘PROGENY^-asws OF MUHAMMAD^-saww (AAL-E-MUHAMMAD^-saww), AND ‘PEOPLE^-asws OF HIS^-saww HOUSEHOLD’ (AHL AL BAYT), AND ‘HIS^-saww FAMILY’ (ITRAT), AND HIS^-saww FAMILY HEADS’ (RAHT), AND ‘HIS^-saww CLAN’ (ASHEERA), AND ‘HIS^-saww OFFSPRING (ZURRIYAT)

الآيات طه‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها

The Verses – (Surah Ta Ha): And enjoin your family with the Salat and be constant upon it. [20:132]

الشعراء وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ‏

(Surah) Al Shoara – And warn your kindred, the near ones! [26:214].

Notes –

وَ رَوَى أَبُو سَعِيدٍ الْخُدْرِيُّ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ كَانَ رَسُولُ اللَّهِ ص يَأْتِي بَابَ فَاطِمَةَ وَ عَلِيٍّ تِسْعَةَ أَشْهُرٍ وَقْتَ كُلِّ صَلَاةٍ فَيَقُولُ الصَّلَاةَ يَرْحَمُكُمُ اللَّهُ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ‏ … وَ يُطَهِّرَكُمْ تَطْهِيراً.

And it is reported by Abu Saeed al Khudry who said,

‘When this Verse was Revealed, Rasool-Allah^-saww used to come to the door of (Syeda) Fatima^-asws and Ali^-asws for nine months at the time of every Salat and he^-saww was saying: ‘The Salat!, may Allah^-azwj Have Mercy on you^-asws all: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]’’.

وَ رَوَاهُ ابْنُ عُقْدَةَ بِإِسْنَادِهِ مِنْ طُرُقٍ كَثِيرَةٍ عَنْ أَهْلِ الْبَيْتِ ع وَ غَيْرِهِمْ مِثْلِ أَبِي بَرْزَةَ وَ أَبِي رَافِعٍ وَ قَالَ أَبُو جَعْفَرٍ ع‏ أَمَرَهُ اللَّهُ تَعَالَى أَنْ يَخُصَّ أَهْلَهُ دُونَ النَّاسِ لِيَعْلَمَ النَّاسُ أَنَّ لِأَهْلِهِ عِنْدَ اللَّهِ مَنْزِلَةً لَيْسَتْ لِلنَّاسِ فَأَمَرَهُمْ مَعَ النَّاسِ عَامَّةً وَ أَمَرَهُمْ‏ خَاصَّةً.

And it is reported by Ibn Uqda, by his chain from many ways,

‘From the People^-asws of the Household and others like Abu Barza, and Abu Rafie, and Abu Ja’far^-asws said: ‘Allah^-azwj the Exalted Commanded him^-saww that he^-saww specialises his^-saww family^-asws besides the (other) people for the people to know that his^-saww family^-asws, in the Presence of Allah^-azwj have a status which isn’t for the (other) people. So He^-azwj Commanded them^-asws with the general people, and Commanded them^-asws is particular’’.

و في قراءة عبد الله بن مسعود وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ وَ رَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ- و روي ذلك عن أبي عبد الله ع‏.

‘And in the recitation of Abdullah Bin Mas’ud it is And warn your kindred, the near ones and your group of sincere ones! [26:214], and that has been reported from Abu Abdullah^-asws’’.

وَ قَالَ الرَّازِيُّ وَ غَيْرُهُ فِي تَفَاسِيرِهِمْ‏ كَانَ رَسُولُ اللَّهِ ص بَعْدَ نُزُولِ قَوْلِهِ تَعَالَى‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ يَذْهَبُ إِلَى فَاطِمَةَ وَ عَلِيٍّ ع كُلَّ صَبَاحٍ وَ يَقُولُ الصَّلَاةَ وَ كَانَ يَفْعَلُ ذَلِكَ.

And Al-Razy and others said in their Tafseers, ‘Rasool-Allah^-saww, after the Revelation of the Words of the Exalted: And enjoin your family with the Salat and be constant upon it. [20:132], used to go to (Syeda) Fatima^-asws and Ali^-asws every morning and was saying: ‘The Salat!’, and he^-saww used to do that’’.

1- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَثْعَمِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنِ الْحَسَنِ بْنِ حَمَّادٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ رَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ قَالَ عَلِيٌّ وَ حَمْزَةُ وَ جَعْفَرٌ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ آلُ مُحَمَّدٍ ص خَاصَّةً.

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – From Muhammad Bin Al Husayn Al Khas’amy, from Abbad Bin Yaqoub, from Al Hassan Bin Hammad, from Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding Mighty and Majestic: and your group of sincere ones! [26:214], he^-asws said: ‘Ali^-asws, and Hamza^-asws, and Ja’far^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and Progeny^-asws of Muhammad^-saww in particular’’.[31]

2- وَ بِهَذَا الْإِسْنَادِ عَنْهُ ع‏ فِي قَوْلِهِ‏ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ‏ قَالَ فِي عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ أَهْلِ بَيْتِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏.

And by this chain, from him^-asws regarding His^-azwj Words: And your transfer among the Sajdah performers [26:219], he^-asws said: ‘Regarding Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws and People^-asws of his^-saww Household, may the Salawat of Allah^-azwj be upon them^-asws’’.[32]

3- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بَزِيعٍ عَنْ إِسْمَاعِيلَ بْنِ بَشَّارٍ الْهَاشِمِيِّ عَنْ قُتَيْبَةَ بْنِ مُحَمَّدٍ الْأَعْشَى عَنْ هَاشِمِ بْنِ الْبَرِيدِ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص فِي بَيْتِ أُمِّ سَلَمَةَ فَأُتِيَ بِحَرِيرَةٍ فَدَعَا عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ ع فَأَكَلُوا مِنْهَا

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Ahmad Bin Muhammad Bin Saeed, from Al Hassan Bin Ali Bin Bazie, from Ismail Bin Bashar Al Hashmy, from Quteyba Bin Muhammad Al A’asha, from Hashim Bin Al Bareed,

‘Zayd son of Ali^-asws (Bin Al-Husayn)^-asws, from his father^-asws, from his grandfather^-asws having said: ‘Rasool-Allah^-saww was in the house of Umm Salama^-ra and Hareera (flour cooked with milk) was brought. He^-saww called Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws and they^-asws ate from it.

ثُمَّ جَلَّلَ عَلَيْهِمْ كِسَاءً خَيْبَرِيّاً ثُمَّ قَالَ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فَقَالَتْ أُمُّ سَلَمَةَ وَ أَنَا مَعَهُمْ يَا رَسُولَ اللَّهِ قَالَ أَنْتِ إِلَى خَيْرٍ.

Then he^-saww covered upon them^-asws with a Khaybari cloak, then said: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. Umm Salama^-ra said, ‘And am I^-ra with them^-asws, O Rasool-Allah^-saww?’ He^-saww said: ‘You^-ra are with/toward good (Paradise)’’.[33]

4- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَضَّلَنَا أَهْلَ الْبَيْتِ وَ كَيْفَ لَا يَكُونُ كَذَلِكَ‏ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ‏ تَطْهِيراً

 (The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Abdul Azeyr Bin Yahya, from Muhammad Bin Zakariya, from Ja’far Bin Muhammad Bin Umara, from his father,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Ali^-asws Bin Abu Talib^-asws said: ‘Allah^-azwj Mighty and Majestic Merited us^-asws, People^-asws of the Household, and how can it not happen to be like that and Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33].

فَقَدْ طَهَّرَنَا اللَّهُ مِنَ الْفَوَاحِشِ‏ ما ظَهَرَ مِنْها وَ ما بَطَنَ‏ فَنَحْنُ عَلَى مِنْهَاجِ الْحَقِ‏.

So Allah^-azwj had Purified us^-asws from the immoralities, whatever is apparent from these and whatever is hidden [7:33]’’.[34]

5- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ عُمَرَ بْنِ عَلِيٍّ ع قَالَ: خَطَبَ الْحَسَنُ بْنُ عَلِيٍّ ع النَّاسَ حِينَ قُتِلَ عَلِيٌّ ع فَقَالَ قُبِضَ فِي هَذِهِ اللَّيْلَةِ رَجُلٌ لَمْ يَسْبِقْهُ الْأَوَّلُونَ بِعِلْمٍ وَ لَا يُدْرِكُهُ الْآخِرُونَ مَا تَرَكَ عَلَى ظَهْرِ الْأَرْضِ صَفْرَاءَ وَ لَا بَيْضَاءَ إِلَّا سَبْعَمِائَةِ دِرْهَمٍ فَضَلَتْ مِنْ عَطَائِهِ أَرَادَ أَنْ يَبْتَاعَ بِهَا خَادِماً لِأَهْلِهِ

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Abdullah Bin Ali Bin Abdul Aziz, from Ismail Bin Muhammad, from Ali Bin Ja’far Bin Muhammad, from Al Husayn Bin Zayd,

From Umar son of Ali^-asws having said, ‘Al-Hassan Bin Ali^-asws addressed the people when Ali^-asws was killed. He^-asws said: ‘There has passed away during this night, a man whom the former ones did not preceded with knowledge, nor did the latter ones realise. He^-asws neither left upon the surface of the earth, yellow (gold) nor white (silver), except for seven hundred Dirhams, being a remainder from his^-asws award (received). He^-asws intended to acquire a servant for his^-asws family’.

ثُمَّ قَالَ أَيُّهَا النَّاسُ مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَ مَنْ لَمْ يَعْرِفْنِي فَأَنَا الْحَسَنُ بْنُ عَلِيٍّ وَ أَنَا ابْنُ الْبَشِيرِ النَّذِيرِ الدَّاعِي إِلَى اللَّهِ بِإِذْنِهِ وَ السِّرَاجِ الْمُنِيرِ

Then he^-asws said: ‘O you people! One who recognises me^-asws, so he has recognised me^-asws, and one who did not does not recognise me^-asws, so I^-asws am Al-Hassan^-asws Bin Ali^-asws, and I^-asws am a son^-asws of the giver of glad tidings and the warner, the caller to Allah^-azwj by His^-azwj Permission, and the radiant lamp.

أَنَا مِنْ أَهْلِ الْبَيْتِ الَّذِي كَانَ يَنْزِلُ فِيهِ جَبْرَئِيلُ وَ يَصْعَدُ وَ أَنَا مِنْ أَهْلِ الْبَيْتِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً.

I^-asws am from People^-asws of the Household in which Jibraeel^-as descended and ascended, and I^-asws am from People^-asws of the Household from which Allah^-azwj Removed the uncleanness from them^-asws and Purified them^-asws with a Purification’’.[35]

6- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ مُظَفَّرِ بْنِ يُونُسَ بْنِ مُبَارَكٍ عَنْ عَبْدِ الْأَعْلَى بْنِ حَمَّادٍ عَنْ مُخَوَّلِ‏ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ الْجَبَّارِ بْنِ الْعَبَّاسِ عَنْ عَمَّارٍ الدُّهْنِيِّ عَنْ عَمْرَةَ بِنْتِ أَفْعَى عَنْ أُمِّ سَلَمَةَ قَالَتْ‏ نَزَلَتْ هَذِهِ الْآيَةُ فِي بَيْتِي وَ فِي الْبَيْتِ سَبْعَةٌ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ رَسُولُ اللَّهِ وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Muzaffar Bin Yunus Bin Mubarik, from Abdul A’ala Bin Hammad, from Mukhawwal Bin Ibrahim, from Abdul Jabbar Bin Al Abbas, from Ammar Al Duhny, from Amrah Bint Af’aie,

‘From Umm Salama^-ra having said, ‘This Verses (33:33) was Revealed in my^-ra house, and in the house there were seven – Jibraeel^-as, Mikaeel^-as, and Rasool-Allah^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws, may the Salawat of Allah^-azwj be upon them^-asws’.

وَ قَالَتْ وَ كُنْتُ عَلَى الْبَابِ فَقُلْتُ يَا رَسُولَ اللَّهِ أَ لَسْتُ مِنْ أَهْلِ الْبَيْتِ قَالَ إِنَّكِ عَلَى خَيْرٍ إِنَّكِ مِنْ أَزْوَاجِ النَّبِيِّ وَ مَا قَالَ إِنَّكِ مِنْ أَهْلِ الْبَيْتِ‏.

And she^-ra said, ‘And I^-ra was at the door, so I^-ra said, ‘O Rasool-Allah^-saww! Am I^-ra not from People^-asws of the Household?’ He^-saww said: ‘You^-ra are upon good. You^-ra are from wives of the Prophet^-saww’, and he^-saww did not say: ‘You^-ra are from People^-asws of the Household’’.[36]

7- قب، المناقب لابن شهرآشوب‏ قَرَأَ أَبُو عَبْدِ اللَّهِ ع قَوْلَهُ تَعَالَى‏ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً ثُمَّ أَوْمَأَ ع إِلَى صَدْرِهِ فَقَالَ نَحْنُ وَ اللَّهِ ذُرِّيَّةُ رَسُولِ اللَّهِ ص‏.

(The book) ‘Al-Manaqib of Ibn Shehr Ashub – Abu Abdullah^-asws recited Words of the Exalted: And We had Sent Rasools from before you and We Made wives and offspring to be for them. [13:38], then gestured to his^-asws chest and said: ‘By Allah^-azwj! We^-asws are offspring of Rasool-Allah^-saww’’.[37]

8- فر، تفسير فرات بن إبراهيم إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ قَالَ: دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع‏ فَقَالَ لَنَا مِمَّنْ أَنْتُمْ فَقُلْنَا لَهُ مِنْ أَهْلِ الْكُوفَةِ فَقَالَ لَنَا إِنَّهُ لَيْسَ بَلَدٌ مِنَ الْبُلْدَانِ وَ لَا مِصْرٌ مِنَ الْأَمْصَارِ أَكْثَرَ مُحِبّاً لَنَا مِنْ أَهْلِ الْكُوفَةِ

Tafseer Furat Bin Ibrahim – Ismail Bin Ibrahim, by his chain, from Abdullah Bin Al Waleed who said,

‘We entered to see Abu Abdullah^-asws. He^-asws said to us: ‘Who are you all from?’ We said to him^-asws, ‘From the people of Al-Kufa’. He^-asws said to us: ‘There is no city from the cities, nor a country from the countries with more people loving us^-asws than the people of Al-Kufa are.

إِنَّ اللَّهَ هَدَاكُمْ لِأَمْرٍ جَهِلَهُ النَّاسُ فَأَجَبْتُمُونَا وَ أَبْغَضَنَا النَّاسُ وَ صَدَّقْتُمُونَا وَ كَذَّبَنَا النَّاسُ وَ اتَّبَعْتُمُونَا وَ خَالَفَنَا النَّاسُ فَجَعَلَ اللَّهُ مَحْيَاكُمْ مَحْيَانَا وَ مَمَاتَكُمْ مَمَاتَنَا

Allah^-azwj has Guided you all to a matter the people are ignorant of. You answered us^-asws and the people hated us^-asws, and your ratified us^-asws and the people belied us^-asws, and you followed us^-asws and the people opposed us, so Allah^-azwj Made your lives to be our^-asws lives, and your deaths as our^-asws passing away.

فَأَشْهَدُ عَلَى أَبِي أَنَّهُ كَانَ يَقُولُ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَاهُنَا وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ وَ قَدْ قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً فَنَحْنُ ذُرِّيَّةُ رَسُولِ اللَّهِ ص‏.

I^-asws testify upon my^-asws father^-asws that he^-asws was saying: ‘There is nothing between one of you his eyes being delighted with except that his soul reaches over here’, and he^-asws gestured by his^-asws hand to his^-asws throat, and Allah^-azwj has Said in His^-azwj Book: And We had Sent Rasools from before you and We Made wives and offspring to be for them. [13:38]. So we^-asws are offspring of Rasool-Allah^-saww’’.[38]

9- فس، تفسير القمي‏ وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ‏ قَالَ نَزَلَتْ وَ رَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ وَ هُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ حَمْزَةُ وَ جَعْفَرٌ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ آلُ مُحَمَّدٍ.

Tafseer Al-Qummi – And warn your kindred, the near ones! [26:214]. He^-asws said: ‘It was Revealed as: and your group of sincere ones! [26:214], and they are Ali^-asws Bin Abu Talib^-asws, and Hamza^-asws, and Ja’far^-asws, and Al-Hassan^-asws and Al-Husayn^-asws and Progeny^-asws of Muhammad^-saww’’.[39]

10- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ مَعْنَى قَوْلِ رَسُولِ اللَّهِ ص إِنِّي مُخَلِّفٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي مَنِ الْعِتْرَةُ

(The book) ‘Ma’any Al Akhbar’, (and) ‘Uyoon Akhbar Al Reza^-asws’ – Al Hamdany, from Ali, from his father, from Ibn Abu Umeyr, from Gayas Bin Ibrahim,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws was asked about meaning of words of Rasool-Allah^-saww: ‘I^-saww am leaving behind among you all the two weighty things, Book of Allah^-azwj and my^-saww family^-asws’, ‘Who is the family (Itrat)?’

فَقَالَ أَنَا وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ التِّسْعَةُ مِنْ وُلْدِ الْحُسَيْنِ تَاسِعُهُمْ مَهْدِيُّهُمْ وَ قَائِمُهُمْ لَا يُفَارِقُونَ كِتَابَ اللَّهِ وَ لَا يُفَارِقُهُمْ‏ حَتَّى يَرِدُوا عَلَى رَسُولِ اللَّهِ ص حَوْضَهُ‏.

He^-asws said: ‘I^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the nine Imams^-asws from sons^-asws of Al-Husayn^-asws, ninth of them^-asws being their^-asws Mahdi^-asws, and their^-asws Qaim^-asws, not separating from the Book of Allah^-azwj nor will it separate from them^-asws until they^-asws return to Rasool-Allah^-saww at his^-saww Fountain’’.[40]

11- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْسَرَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَقُولُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ فَيَقُولُ قَوْمٌ نَحْنُ آلُ مُحَمَّدٍ

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Muhammad Bin Al Hassan, from Ja’far Bin Bashir, from Al Husayn Bin Abu Al A’ala, from Abdullah Bin Maysara who said,

‘I said to Abu Abdullah^-asws, ‘We are saying, ‘O Allah^-azwj! Send Salawat upon Muhammad^-saww and People^-asws of his^-saww Household’, so a group says, ‘We are Progeny^-asws of Muhammad^-saww (Aal – Muhammad^-saww)’.

فَقَالَ إِنَّمَا آلُ مُحَمَّدٍ مَنْ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى مُحَمَّدٍ ص نِكَاحَهُ‏.

He^-asws said: ‘But rather, Progeny^-asws of Muhammad^-saww, is the one Allah^-azwj Mighty and Majestic Prohibited unto Muhammad^-saww marrying him’’ (the blood relatives).[41]

12- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَنِ الْآلُ قَالَ ذُرِّيَّةُ مُحَمَّدٍ ص

(The book) ‘Ma’any Al Akhbar – Ibn Al Waleed, from Muhammad al Attar, from Al Ash’ary, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Who is the Progeny^-asws (Aal)?’ He^-asws said: ‘Offspring of Muhammad^-saww’.

قَالَ قُلْتُ فَمَنِ الْأَهْلُ قَالَ الْأَئِمَّةُ ع فَقُلْتُ قَوْلُهُ عَزَّ وَ جَلَ‏ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذابِ‏ قَالَ وَ اللَّهِ مَا عَنَى إِلَّا ابْنَتَهُ‏.

He (the narrator) said, ‘I said, ‘So, who are the People^-asws (Al Ahl)?’ He^-asws said: ‘The Imams^-asws’. I said, ‘Words of Mighty and Majestic: and there befell with the people of Pharaoh, the most evil of the Punishment [40:45]?’ He^-asws said: ‘By Allah^-azwj! It does not mean except his (Abu Bakr) daughter’’.[42]

13- لي، الأمالي للصدوق مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ آلُ مُحَمَّدٍ قَالَ ذُرِّيَّتُهُ فَقُلْتُ مَنْ أَهْلُ بَيْتِهِ قَالَ الْأَئِمَّةُ الْأَوْصِيَاءُ فَقُلْتُ مَنْ عِتْرَتُهُ قَالَ أَصْحَابُ الْعَبَاءِ

(The books) ‘Al Amaali’ (and) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘Who are the Progeny^-asws of Muhammad^-saww?’ He^-asws said: ‘His^-saww offspring’. I said, ‘Who are People^-asws of his^-saww Household?’ He^-asws said: ‘The Imams^-asws, the successors^-asws’. I said, ‘Who are his^-saww family (Itrat)?’ He^-asws said: ‘Companions of the cloak (Panjatan)’.

فَقُلْتُ مَنْ أُمَّتُهُ قَالَ الْمُؤْمِنُونَ الَّذِينَ صَدَقُوا بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ الْمُتَمَسِّكُونَ بِالثَّقَلَيْنِ الَّذِينَ أُمِرُوا بِالتَّمَسُّكِ بِهِمَا- كِتَابِ اللَّهِ وَ عِتْرَتِهِ أَهْلِ بَيْتِهِ الَّذِينَ‏ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً وَ هُمَا الْخَلِيفَتَانِ عَلَى الْأُمَّةِ عَلَيْهِمُ السَّلَامُ‏.

I said, Who is his^-saww community (Ummah)?’ He^-asws said: ‘The Momineen, those who ratified whatever he^-saww came with from the Presence of Allah^-azwj, the one adhering with the two weighty things which they have been Commanded with to be adhering with – Book of Allah^-azwj and his^-saww family^-asws (Itrat), People^-asws of the Household, those Allah^-azwj Kept Away the uncleanness from them^-asws and Purified them^-asws with a Purification, the two Caliphs upon the community, peace be upon them^-asws’’.[43]

14- شي، تفسير العياشي عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُهُ يَقُولُ‏ الْحَمْدُ لِلَّهِ نَافِعٌ عَبْدُ آلِ عُمَرَ كَانَ فِي بَيْتِ حَفْصَةَ فَيَأْتِيهِ النَّاسُ وُفُوداً وَ لَا يُعَابُ ذَلِكَ عَلَيْهِمْ وَ لَا يُقَبَّحُ عَلَيْهِمْ وَ إِنَّ أَقْوَاماً يَأْتُونَّا صِلَةً لِرَسُولِ اللَّهِ ص فَيَأْتُونَّا خَائِفِينَ مُسْتَخْفِينَ يُعَابُ ذَلِكَ وَ يُقَبَّحُ عَلَيْهِمْ وَ لَقَدْ قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً فَمَا كَانَ لِرَسُولِ اللَّهِ ص إِلَّا كَأَحَدِ أُولَئِكَ جَعَلَ اللَّهُ لَهُ أَزْوَاجاً وَ جَعَلَ لَهُ ذُرِّيَّةً ثُمَّ لَمْ يُسْلِمْ مَعَ أَحَدٍ مِنَ الْأَنْبِيَاءِ مَنْ أَسْلَمَ مَعَ رَسُولِ اللَّهِ ص مِنْ أَهْلِ بَيْتِهِ أَكْرَمَ اللَّهُ بِذَلِكَ رَسُولَهُ ص‏.

(This is not a Hadeeth)[44]

15- شي، تفسير العياشي عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا آتَى اللَّهُ أَحَداً مِنَ الْمُرْسَلِينَ‏ شَيْئاً إِلَّا وَ قَدْ آتَاهُ مُحَمَّداً ص وَ قَدْ آتَى اللَّهُ [مُحَمَّداً] كَمَا آتَى الْمُرْسَلِينَ مِنْ قَبْلِهِ‏ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً.

Tafseer Al Ayyashi – From Bashir Al Dahhan,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj did not Give anything to anyone from the Messengers^-as except and He^-azwj Gave it to Muhammad^-saww, and Allah^-azwj had Given Muhammad^-saww just as He^-azwj had Given the Messengers^-as from before him^-saww’. Then he^-asws recited this Verse: ‘And We had Sent Rasools from before you and We Made wives and offspring to be for them. [13:38]’’.[45]

16- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَشْهَدُ عَلَى أَبِي أَنَّهُ كَانَ يَقُولُ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يُغْبَطَ أَوْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلَّا أَنْ يَبْلُغَ نَفْسُهُ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ

Tafseer Al Ayyashi – From Ali Bin Umar Bin Aban Al Kalby,

‘From Abu Abdullah^-asws having said: ‘I testify upon my^-asws father^-asws that he^-asws was saying: ‘There is nothing between one of you and his exultation, or seeing what his eyes would be delighted with except his soul reaching this’, and he^-asws gestured by his^-asws hand to his^-asws throat.

قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً فَنَحْنُ ذُرِّيَّةُ رَسُولِ اللَّهِ ص‏.

Allah^-azwj Said in His^-azwj Book: And We had Sent Rasools from before you and We Made wives and offspring to be for them. [13:38]’’.[46]

17- شي، تفسير العياشي عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ خَلَقَ اللَّهُ الْخَلْقَ قِسْمَيْنِ فَأَلْقَى قِسْماً وَ أَمْسَكَ قِسْماً ثُمَّ قَسَمَ ذَلِكَ الْقِسْمَ عَلَى ثَلَاثَةِ أَثْلَاثٍ فَأَلْقَى أَوْ أَلْقَى‏ ثُلُثَيْنِ وَ أَمْسَكَ ثُلُثاً ثُمَّ اخْتَارَ مِنْ ذَلِكَ الثُّلُثِ قُرَيْشاً ثُمَّ اخْتَارَ مِنْ قُرَيْشٍ بَنِي عَبْدِ الْمُطَّلِبِ ثُمَّ اخْتَارَ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ رَسُولَ اللَّهِ ص

Tafseer Al Ayyashi – From Al Mufazzal Bin Salih,

‘From Ja’far^-asws Bin Muhammad^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Created the creatures in two sections. He^-saww cast a section and Withheld a section. Then He^-azwj Divided that section upon three (portions of one) third. Then He^-azwj Cast two thirds and Withheld a third. Then He^-azwj Chose Quraysh from that third, then Chose the Clan of Abdul Muttalib^-asws from Quraysh, then Chose  Rasool-Allah^-saww from Clan of Abdul Muttalib^-asws.

فَنَحْنُ ذُرِّيَّتُهُ فَإِنْ قَالَ النَّاسُ لَمْ يَكُنْ لِرَسُولِ اللَّهِ ص ذُرِّيَّةٌ جَحَدُوا وَ لَقَدْ قَالَ اللَّهُ‏ وَ لَقَدْ أَرْسَلْنا رُسُلًا مِنْ قَبْلِكَ وَ جَعَلْنا لَهُمْ أَزْواجاً وَ ذُرِّيَّةً فَنَحْنُ ذُرِّيَّتُهُ

We^-asws are his^-saww offspring. So, if the people says, ‘There did not happen to be any offspring for Rasool-Allah^-saww’, they are rejecting, and Allah^-azwj has Said: ‘And We had Sent Rasools from before you and We Made wives and offspring to be for them. [13:38]. We^-asws are his^-saww offspring’.

قَالَ فَقُلْتُ أَنَا أَشْهَدُ أَنَّكُمْ ذُرِّيَّتُهُ ثُمَّ قُلْتُ لَهُ ادْعُ اللَّهَ لِي جُعِلْتُ فِدَاكَ أَنْ يَجْعَلَنِي مَعَكُمْ فِي الدُّنْيَا وَ الْآخِرَةِ فَدَعَا لِي ذَلِكَ قَالَ وَ قَبَّلْتُ بَاطِنَ يَدِهِ.

He (the narrator) said, ‘I said, ‘I testify that you^-asws are his^-saww offspring’. Then I said to him^-asws, ‘Supplicate to Allah^-azwj for me, may I be sacrificed for you^-asws, that he^-azwj Makes me to be with you^-asws in the world and the Hereafter’. So he^-asws supplicated that for me. And I kissed the inside of his^-as hand (palm)’’.[47]

18- وَ فِي رِوَايَةِ شُعَيْبٍ عَنْهُ أَنَّهُ قَالَ: نَحْنُ ذُرِّيَّةُ رَسُولِ اللَّهِ ص مَا أَدْرِي عَلَى مَا يُعَادُونَنَا إِلَّا لِقَرَابَتِنَا مِنْ رَسُولِ اللَّهِ ص‏.

(Uncertain – Hadeeth or not and derogatory)[48]

19- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ‏ بْنِ سَلَّامٍ عَنْ عَبْدِ اللَّهِ بْنِ عِيسَى بْنِ مَصْقَلَةَ الْقُمِّيِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها

(The books) ‘Kunz Jamie Al fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Abdul Aziz Bin Yahya, from Muhammad Bin Abdul Rahman Bin Sallam, from Abdullah Bin Isa Bin Masqalat al Qummi, from Zurara,

‘From Abu Ja’far^-asws, from his^-asws father^-asws regarding Words of Allah^-azwj Mighty and Majestic: And enjoin your family with the Salat and be constant upon it. [20:132].

قَالَ نَزَلَتْ فِي عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ ع كَانَ رَسُولُ اللَّهِ ص يَأْتِي بَابَ فَاطِمَةَ كُلَّ سُحْرَةٍ فَيَقُولُ السَّلَامُ عَلَيْكُمْ أَهْلَ الْبَيْتِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ الصَّلَاةَ يَرْحَمُكُمُ اللَّهُ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً.

He^-asws said: ‘It was Revealed regarding Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws. Rasool-Allah^-saww used to come to the door of (Syeda) Fatima^-asws every dawn, so he^-saww was saying: ‘The greetings be upon you^-asws, the People^-asws of the Household, and the Mercy of Allah^-azwj and His^-azwj Blessings. The Salat, may Allah^-azwj have Mercy on you^-asws: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]’’.[49]

20- لي، الأمالي للصدوق ن، عيون أخبار الرضا عليه السلام ابْنُ شَاذَوَيْهِ الْمُؤَدِّبُ وَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَسْرُورٍ مَعاً عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ: حَضَرَ الرِّضَا ع مَجْلِسَ الْمَأْمُونِ بِمَرْوَ وَ قَدِ اجْتَمَعَ فِي مَجْلِسِهِ جَمَاعَةٌ مِنْ عُلَمَاءِ أَهْلِ الْعِرَاقِ وَ خُرَاسَانَ

(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Uyoon Akhbar Al Reza^-asws’ – Ibn Shazawayh Al Mowdib, and Ja’far Bin Muhammad Bin Masrour, both together from Muhammad Al Himeyri, from his father, from Al Rayyan Bin Al Salt who said,

‘Al-Reza^-asws was present at the gathering of (the caliph) Al-Mamoun (Al-Rasheed) at Merv, and he had gathered in his gathering a group of the scholar of the people of Al-Iraq and Khurasan.

فَقَالَ الْمَأْمُونُ أَخْبِرُونِي عَنْ مَعْنَى هَذِهِ الْآيَةِ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَقَالَتِ الْعُلَمَاءُ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ الْأُمَّةَ كُلَّهَا فَقَالَ الْمَأْمُونُ مَا تَقُولُ يَا أَبَا الْحَسَنِ

Al-Mamoun said, ‘Inform me about the meaning of this Verse: Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32]’. The scholars said, ‘Allah^-azwj Mighty and Majestic Intended by that, the community, all of it’. Al-Mamoun said, ‘What are you^-asws saying, O Abu Al-Hassan^-asws?’

فَقَالَ الرِّضَا ع لَا أَقُولُ كَمَا قَالُوا وَ لَكِنِّي أَقُولُ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ الْعِتْرَةَ الطَّاهِرَةَ فَقَالَ الْمَأْمُونُ وَ كَيْفَ عَنَى الْعِتْرَةَ مِنْ دُونِ الْأُمَّةِ

Al-Reza^-asws said: ‘I^-asws am not saying as what they are saying, but I^-asws am saying Allah^-azwj Mighty and Majestic Intended with that, the pure family’. Al-Mamoun said, ‘And how can it mean the family, from besides the community?’

فَقَالَ لَهُ الرِّضَا ع إِنَّهُ لَوْ أَرَادَ الْأُمَّةَ لَكَانَتْ بِأَجْمَعِهَا فِي الْجَنَّةِ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

Al-Reza^-asws said to him: ‘If the Intended were the whole community, and they would all be gathered in the Paradise due to the Words of Allah^-azwj Blessed and Exalted: So for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah. That, it is the greatest merit [35:32].

ثُمَّ جَمَعَهُمْ كُلَّهُمْ فِي الْجَنَّةِ فَقَالَ‏ جَنَّاتُ عَدْنٍ يَدْخُلُونَها يُحَلَّوْنَ فِيها مِنْ أَساوِرَ مِنْ ذَهَبٍ‏ الْآيَةَ فَصَارَتِ‏ الْوِرَاثَةُ لِلْعِتْرَةِ الطَّاهِرَةِ لَا لِغَيْرِهِمْ

Then all of them would be gathered in the Paradise. So the Mighty and Majestic Said: Gardens of Eden, they shall be entering these wearing therein bracelets of gold [35:33]. Thus that is for the inheritance for the Purified Family^-asws, not others apart from them^-asws’.

فَقَالَ الْمَأْمُونُ مَنِ الْعِتْرَةُ الطَّاهِرَةُ فَقَالَ الرِّضَا ع الَّذِينَ وَصَفَهُمُ اللَّهُ فِي كِتَابِهِ فَقَالَ جَلَّ وَ عَزَّ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً وَ هُمُ الَّذِينَ قَالَ رَسُولُ اللَّهِ ص إِنِّي مُخَلِّفٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي أَلَا وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ فَانْظُرُوا كَيْفَ تَخْلُفُونِّي فِيهِمَا أَيُّهَا النَّاسُ لَا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ

Al-Mamoun said, ‘Who are the clean family?’ Al-Reza^-asws said: ‘The ones Allah^-azwj has Described in His^-azwj Book. The Mighty and Majestic Said: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]; and they^-asws are the ones Rasool-Allah^-saww said: ‘I^-saww am leaving behind among you the two weighty things, Book of Allah^-azwj and my^-saww family, People^-asws of the Household. Indeed, and these two will never separate until they return to me^-saww at the Fountain, therefore look at how you all are dealing with me regarding these two. O you people! Do not (try) to teach them^-asws, for they^-asws are more knowing that you are’.

قَالَتِ الْعُلَمَاءُ أَخْبِرْنَا يَا أَبَا الْحَسَنِ عَنِ الْعِتْرَةِ أَ هُمُ الْآلُ أَمْ غَيْرُ الْآلِ فَقَالَ الرِّضَا ع هُمُ الْآلُ

The scholars said, ‘Inform us, O Abu Al-Hassan^-asws, about the family, are they^-asws the Progeny^-asws or other than the Progeny^-asws?’ Al-Reza^-asws said: ‘They^-asws are the Progeny^-asws’.

فَقَالَتِ الْعُلَمَاءُ فَهَذَا رَسُولُ اللَّهِ ص يُؤْثَرُ عَنْهُ‏ أَنَّهُ قَالَ أُمَّتِي آلِي وَ هَؤُلَاءِ أَصْحَابُهُ يَقُولُونَ بِالْخَبَرِ الْمُسْتَفَاضِ‏ الَّذِي لَا يُمْكِنُ دَفْعُهُ آلُ مُحَمَّدٍ أُمَّتُهُ

The scholars said: ‘So, as for this, Rasool-Allah^-saww preferred from it, for he^-saww said: ‘My^-saww community is my^-saww Family’. And those were his^-saww companions who were saying with the news (Hadeeth), which is not possible to repulse: The Progeny^-asws of Muhammad^-saww is his^-saww community’.

فَقَالَ أَبُو الْحَسَنِ ع أَخْبِرُونِي هَلْ تَحْرُمُ الصَّدَقَةُ عَلَى الْآلِ قَالُوا نَعَمْ قَالَ فَتَحْرُمُ عَلَى الْأُمَّةِ قَالُوا لَا قَالَ هَذَا فَرْقُ مَا بَيْنَ الْآلِ‏ وَ الْأُمَّةِ وَيْحَكُمْ أَيْنَ يُذْهَبُ بِكُمْ أَ ضَرَبْتُمْ‏ عَنِ الذِّكْرِ صَفْحاً أَمْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ

But Abu Al-Hassan^-asws said: ‘You all inform me, is charity prohibited upon the Progeny^-asws’. They said, ‘Yes’. He^-asws said: ‘So, is it Prohibited upon the community?’ They said, ‘No’. He^-asws said: ‘This is the difference between the Progeny^-asws and the community? Woe be unto you all! Where are you all headed? Are you striking about the Zikr foolishly or are you an extravagant people?

أَ مَا عَلِمْتُمْ أَنَّهُ وَقَعَتِ الْوِرَاثَةُ وَ الطَّهَارَةُ عَلَى الْمُصْطَفَيْنَ الْمُهْتَدِينَ دُونَ سَائِرِهِمْ قَالُوا وَ مِنْ أَيْنَ يَا أَبَا الْحَسَنِ قَالَ مِنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لَقَدْ أَرْسَلْنا نُوحاً وَ إِبْراهِيمَ وَ جَعَلْنا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَ الْكِتابَ فَمِنْهُمْ مُهْتَدٍ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ‏ فَصَارَتْ وِرَاثَةُ النُّبُوَّةِ وَ الْكِتَابِ‏ لِلْمُهْتَدِينَ‏ دُونَ الْفَاسِقِينَ

But, do you know that the inheritance, and the purification is upon the chosen, the guided ones, apart from the rest of them?’ They said, ‘And from where is it, O Abu Al-Hassan^-asws?’ So he^-asws said: ‘From the Words of Allah^-azwj Mighty and Majestic: And We had Sent Noah and Ibrahim, and We Made the Prophet-hood and the Book to be in their offspring. So, from them (some) were rightfully Guided, and most of them are transgressors [57:26]. So, the inheritance of the Prophet-hood and the Book is for the Guided ones^-asws, apart from the transgressors.

أَ مَا عَلِمْتُمْ أَنَّ نُوحاً ع حِينَ سَأَلَ رَبَّهُ‏ فَقالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَ إِنَّ وَعْدَكَ الْحَقُّ وَ أَنْتَ أَحْكَمُ الْحاكِمِينَ‏ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ وَعَدَهُ أَنْ يُنْجِيَهُ وَ أَهْلَهُ

But, do you know that Noah^-as, when he^-as asked his^-as Lord^-azwj, Elevated is His^-azwj Mention, so he^-as said: ‘Lord! Surely, my son is from my family, and Your Promise is the Truth and You are the best of the deciders’ [11:45], and that Allah^-azwj Mighty and Majestic had Promised him^-as that He^-azwj would Rescue his^-as family.

فَقَالَ لَهُ رَبُّهُ عَزَّ وَ جَلَ‏ يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَلا تَسْئَلْنِ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجاهِلِينَ‏

Then his^-as Lord^-azwj Mighty and Majestic Said to him^-as: “O Noah! He is not from your family; he is (the doer of) other than righteous deeds, therefore do not ask Me what you have no knowledge of; I Advise you, lest you may become from the ignorant ones” [11:46]’.

فَقَالَ الْمَأْمُونُ هَلْ فَضَّلَ اللَّهُ الْعِتْرَةَ عَلَى سَائِرِ النَّاسِ

Al-Mamoun said, ‘Did Allah^-azwj Merit the family (of Rasool-Allah^-saww) above the rest of the community?’

فَقَالَ أَبُو الْحَسَنِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَانَ فَضْلَ الْعِتْرَةِ عَلَى سَائِرِ النَّاسِ فِي مُحْكَمِ كِتَابِهِ فَقَالَ لَهُ الْمَأْمُونُ أَيْنَ ذَلِكَ مِنْ كِتَابِ اللَّهِ

Abu Al-Hassan^-asws said: ‘Allah^-azwj Mighty and Majestic has clearly Merited the family (of Rasool-Allah^-saww) above the rest of the people in the Decisive (Verses) of His^-azwj Book’. Al-Mamoun said, ‘And where is that from the Book of Allah^-azwj?’

قَالَ لَهُ الرِّضَا ع فِي قَوْلِهِ عَزَّ وَ جَلَ‏ إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ‏

Al-Reza^-asws said to him: ‘In the Words of the Mighty and Majestic: ‘Surely, Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the nations [3:33] Offspring one from the other [3:34]’.

وَ قَالَ عَزَّ وَ جَلَّ فِي مَوْضِعٍ آخَرَ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً

And the Mighty and Majestic Said in another place: Or are they envying the people upon what Allah has Given them from His Grace? So We have Given the Progeny of Ibrahim, the Book and the Wisdom, and have Given them a grand kingdom [4:54].

ثُمَّ رَدَّ الْمُخَاطَبَةَ فِي أَثَرِ هَذَا إِلَى سَائِرِ الْمُؤْمِنِينَ فَقَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏ يَعْنِي الَّذِينَ قَرَنَهُمْ بِالْكِتَابِ‏ وَ الْحِكْمَةِ وَ حُسِدُوا عَلَيْهِمَا فَقَوْلُهُ عَزَّ وَ جَلَ‏ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً يَعْنِي الطَّاعَةَ لِلْمُصْطَفَيْنَ الطَّاهِرِينَ فَالْمُلْكُ هَاهُنَا هُوَ الطَّاعَةُ لَهُمْ

Then He^-azwj Returned the Address in the footsteps of this to the rest of the Momineen, so He^-azwj Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59], meaning then ones He^-azwj Paired them^-asws with the Book and the Wisdom, and they^-asws were envied upon, thus were His^-azwj Words: Or are they envying the people upon what Allah has Given them from His Grace? So We have Given the Progeny of Ibrahim, the Book and the Wisdom, and have Given them a grand kingdom [4:54] – meaning the obedience to the Chosen one, the Pure. The Kingdom over here is the obedience to them^-asws’.

قَالَتِ الْعُلَمَاءُ فَأَخْبِرْنَا هَلْ فَسَّرَ اللَّهُ تَعَالَى الِاصْطِفَاءَ فِي الْكِتَابِ‏

The scholars said, ‘Inform us, did Allah^-azwj the Exalted Explained the Choosing in the Book?’

فَقَالَ الرِّضَا ع فَسَّرَ الِاصْطِفَاءَ فِي الظَّاهِرِ سِوَى الْبَاطِنِ فِي اثْنَيْ عَشَرَ مَوْطِناً وَ مَوْضِعاً فَأَوَّلُ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ أَنْذِرِ عَشِيرَتَكَ الْأَقْرَبِينَ وَ رَهْطَكَ مِنْهُمُ الْمُخْلَصِينَ هَكَذَا فِي قِرَاءَةِ أُبَيِّ بْنِ كَعْبٍ وَ هِيَ ثَابِتَةٌ فِي مُصْحَفِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَ هَذِهِ مَنْزِلَةٌ رَفِيعَةٌ وَ فَضْلٌ عَظِيمٌ وَ شَرَفٌ عَالٍ حِينَ عَنَى اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ الْآلَ فَذَكَرَهُ لِرَسُولِ اللَّهِ ص

Al-Reza^-asws said: ‘He^-azwj has Explained the Choosing in the apparent besides the esoteric in twelve situations and places. The first of that are the Words of Mighty and Majestic: And warn your kindred, the near ones and your group of sincere ones! [26:214]. That is how it was in the recitation of Ubayy Bin Ka’ab, and it is proven in the Parchment of Abdullah Bin Masoud, and this is a raised status, and great merit, and high nobility when Allah^-azwj Mighty and Majestic Means the Progeny^-asws with that, thus He^-azwj Mentioned it to Rasool-Allah^-saww.

فَهَذِهِ وَاحِدَةٌ وَ الْآيَةُ الثَّانِيَةُ فِي الِاصْطِفَاءِ قَوْلُهُ عَزَّ وَ جَلَ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً وَ هَذَا الْفَضْلُ الَّذِي لَا يَجْحَدُهُ أَحَدٌ مُعَانِدٌ أَصْلًا لِأَنَّهُ فَضْلٌ بَعْدَ طَهَارَةٍ تُنْتَظَرُفَهَذِهِ وَاحِدَةٌ وَ الْآيَةُ الثَّانِيَةُ فِي الِاصْطِفَاءِ قَوْلُهُ عَزَّ وَ جَلَ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً وَ هَذَا الْفَضْلُ الَّذِي لَا يَجْحَدُهُ أَحَدٌ مُعَانِدٌ أَصْلًا لِأَنَّهُ فَضْلٌ بَعْدَ طَهَارَةٍ تُنْتَظَرُ فَهَذِهِ الثَّانِيَةُ

So this is one, and the second Verse regarding the Choosing are Words of the Mighty and Majestic: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33], and this is the merit which cannot be rejected by any stubborn one originally, because it is a merit after awaited cleansing. This is the second.

وَ أَمَّا الثَّالِثَةُ فَحِينَ مَيَّزَ اللَّهُ الطَّاهِرِينَ مِنْ خَلْقِهِ فَأَمَرَ نَبِيَّهُ ص بِالْمُبَاهَلَةِ بِهِمْ فِي آيَةِ الِابْتِهَالِ فَقَالَ عَزَّ وَ جَلَّ يَا مُحَمَّدُ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ‏

And as for the third, it is where Allah^-azwj Distinguishes the clean ones from His^-azwj creatures. He^-azwj Commanded His^-azwj Prophet^-saww with the imprecation by them^-asws in the Verse of the Imprecation. Allah^-azwj Mighty and Majestic Said: ‘O Muhammad^-saww! So the one who argues with you in this matter after what has come to you from the Knowledge, then say: ‘Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61].

فَأَبْرَزَ النَّبِيُّ ص عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ وَ فَاطِمَةَ ع وَ قَرَنَ أَنْفُسَهُمْ بِنَفْسِهِ فَهَلْ تَدْرُونَ مَا مَعْنَى قَوْلِهِ‏ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ‏ قَالَتِ الْعُلَمَاءُ عَنَى بِهِ نَفْسَهُ

The Prophet^-saww advanced Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and (Syeda) Fatima^-asws and paired their^-asws selves with himself^-saww. Do you know what is the meaning of His^-azwj Words: and ourselves and yourselves?’ The scholars said, ‘It means by it himself^-saww’.

فَقَالَ أَبُو الْحَسَنِ ع‏  إِنَّمَا عَنَى بِهَا عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ مِمَّا يَدُلُ‏ عَلَى ذَلِكَ قَوْلُ النَّبِيِّ ص لَيَنْتَهِيَنَّ بَنُو وَلِيعَةَ أَوْ لَأَبْعَثَنَّ إِلَيْهِمْ رَجُلًا كَنَفْسِي يَعْنِي عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ عَنَى بِالْأَبْنَاءِ الْحَسَنَ وَ الْحُسَيْنَ وَ عَنَى بِالنِّسَاءِ فَاطِمَةَ ع

Abu Al-Hassan^-asws: ‘But rather it means by it Ali^-asws Bin Abu Talib^-asws; and from what is evidenced upon that by the words of the Prophet^-saww in order to finish off the clan of Waliyah, or to send a man to them like himself^-saww, meaning Ali^-asws Bin Abu Talib^-asws; and it means by the sons Al-Hassan^-asws and Al-Husayn^-asws, and it means by the women, (Syeda) Fatima^-asws.

فَهَذِهِ خُصُوصِيَّةٌ لَا يَتَقَدَّمُهُمْ فِيهَا أَحَدٌ وَ فَضْلٌ لَا يَلْحَقُهُمْ فِيهِ بَشَرٌ وَ شَرَفٌ لَا يَسْبِقُهُمْ إِلَيْهِ خَلْقٌ‏ إِذْ جَعَلَ نَفْسَ عَلِيٍّ ع كَنَفْسِهِ فَهَذِهِ الثَّالِثَةُ

This is a specialisation, no one preceded them^-asws regarding it, and a merit no mortal can match them in it, and a nobility no creatures can precede them^-asws to it, when the self of Ali^-asws is included in his^-saww self. So, this is the third.

وَ أَمَّا الرَّابِعَةُ فَإِخْرَاجُهُ ص النَّاسَ مِنْ مَسْجِدِهِ مَا خَلَا الْعِتْرَةَ حَتَّى تَكَلَّمَ النَّاسُ فِي ذَلِكَ وَ تَكَلَّمَ الْعَبَّاسُ فَقَالَ يَا رَسُولَ اللَّهِ تَرَكْتَ عَلِيّاً وَ أَخْرَجْتَنَا فَقَالَ رَسُولُ اللَّهِ ص مَا أَنَا تَرَكْتُهُ وَ أَخْرَجْتُكُمْ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ تَرَكَهُ وَ أَخْرَجَكُمْ

And as for the fourth, it is his^-saww throwing out the people from his^-saww Masjid apart from the family^-asws, to the extent that the people spoke regarding that, and Al-Abbas spoke saying, ‘O Rasool-Allah^-saww! You^-saww are leaving Ali^-asws and are throwing us out?’ Rasool-Allah^-saww said: ‘I^-saww did not leave him^-asws and threw you out, but Allah^-azwj Mighty and Majestic Left him^-asws and Threw you all out’.

وَ فِي هَذَا تِبْيَانُ قَوْلِهِ لِعَلِيٍّ ع أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى قَالَتِ الْعُلَمَاءُ وَ أَيْنَ هَذَا مِنَ الْقُرْآنِ

And in this is explanation of his^-saww words to Ali^-asws: ‘You^-asws are from me^-saww at the status of Haroun^-as from Musa^-as’. The scholars said, ‘And where is this from the Quran?’

قَالَ أَبُو الْحَسَنِ ع أُوجِدُكُمْ فِي ذَلِكَ قُرْآناً أَقْرَأُهُ عَلَيْكُمْ قَالُوا هَاتِ

Abu Al-Hassan^-asws said: ‘I^-asws shall find it for you all Quran (Verse) regarding that. I^-asws shall recite it for you’. Then said, ‘Give!’

قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَوْحَيْنا إِلى‏ مُوسى‏ وَ أَخِيهِ أَنْ تَبَوَّءا لِقَوْمِكُما بِمِصْرَ بُيُوتاً وَ اجْعَلُوا بُيُوتَكُمْ قِبْلَةً فَفِي هَذِهِ الْآيَةِ مَنْزِلَةُ هَارُونَ مِنْ مُوسَى وَ فِيهَا أَيْضاً مَنْزِلَةُ عَلِيٍّ ع مِنْ رَسُولِ اللَّهِ ص

He^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic: And We Revealed unto Musa and his brother, saying: “Provide houses for your people in Egypt and make your (own) houses as a Qiblah (Direction) and establish the salat, and give glad tidings to the Momineen [10:87]. So in this Verse is a status of Haroun^-as from Musa^-as, and in it as well is a status of Ali^-asws from Rasool-Allah^-saww.

وَ مَعَ هَذَا دَلِيلٌ ظَاهِرٌ فِي قَوْلِ رَسُولِ اللَّهِ ص حِينَ قَالَ أَلَا إِنَّ هَذَا الْمَسْجِدَ لَا يَحِلُّ لِجُنُبٍ‏ إِلَّا لِمُحَمَّدٍ وَ آلِهِ ص

And along with this apparent evidence regarding the words of Rasool-Allah^-saww where he^-saww said: ‘Indeed! Surely, this Masjid is not Permissible for one with sexual impurity except for Muhammad^-saww and his^-saww Progeny^-asws’.

قَالَتِ‏ الْعُلَمَاءُ يَا أَبَا الْحَسَنِ هَذَا الشَّرْحُ وَ هَذَا الْبَيَانُ لَا يُوجَدُ إِلَّا عِنْدَكُمْ مَعْشَرَ أَهْلِ بَيْتِ رَسُولِ اللَّهِ ص

The scholars said, ‘O Abu Al-Hassan^-asws! This is the narration and the explanation which cannot be found except with you^-asws, O group of the People^-asws of the Household of Rasool-Allah^-saww’.

فَقَالَ وَ مَنْ يُنْكِرُ لَنَا ذَلِكَ وَ رَسُولُ اللَّهِ ص يَقُولُ أَنَا مَدِينَةُ الْحِكْمَةِ وَ عَلِيٌّ ع بَابُهَا فَمَنْ أَرَادَ الْمَدِينَةَ فَلْيَأْتِهَا مِنْ بَابِهَا فَفِيمَا أَوْضَحْنَا وَ شَرَحْنَا مِنَ الْفَضْلِ وَ الشَّرَفِ وَ التَّقْدِمَةِ وَ الِاصْطِفَاءِ وَ الطَّهَارَةِ مَا لَا يُنْكِرُهُ مُعَانِدٌ وَ لِلَّهِ عَزَّ وَ جَلَّ الْحَمْدُ عَلَى ذَلِكَ فَهَذِهِ الرَّابِعَةُ

So he^-asws said: ‘And who can deny us^-asws that, and Rasool-Allah^-saww has said: ‘I^-asws am the City of the Knowledge and Ali^-asws is its Gate, so the one who wants (to come to) the city, so he should come to it from its Gate?’ And with regards to what I^-asws have clarified, and explained from the merits, and the nobility, and the preferences, and the Choosing, and the Purity, none can deny it except for the one stubborn to Allah^-azwj Mighty and Majestic, the praise upon that. So, this is the fourth.

وَ الْآيَةُ الْخَامِسَةُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ آتِ ذَا الْقُرْبى‏ حَقَّهُ‏ خُصُوصِيَّةٌ خَصَّهُمُ اللَّهُ الْعَزِيزُ الْجَبَّارُ بِهَا وَ اصْطَفَاهُمْ عَلَى الْأُمَّةِ فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ عَلَى رَسُولِ اللَّهِ ص قَالَ ادْعُوا لِي فَاطِمَةَ فَدُعِيَتْ لَهُ

And the fifth Verse is the Word of Allah^-azwj Mighty and Majestic: And give to the one with kinship his right, [17:26], it is a specialisation Allah^-azwj the Mighty, the Subduer, Specialised them^-asws with it, and Chose them^-asws over the community. When this Verse was Revealed unto Rasool-Allah^-saww, he^-saww said: ‘Call Fatima^-asws for me^-saww’. She^-asws was called for him^-saww.

فَقَالَ يَا فَاطِمَةُ قَالَتْ لَبَّيْكَ يَا رَسُولَ اللَّهِ فَقَالَ ص هَذِهِ فَدَكُ هِيَ مِمَّا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ وَ هِيَ لِي خَاصَّةً دُونَ الْمُسْلِمِينَ وَ قَدْ جَعَلْتُهَا لَكِ لِمَا أَمَرَنِيَ اللَّهُ بِهِ فَخُذِيْهَا لَكِ وَ لِوُلْدِكِ فَهَذِهِ الْخَامِسَةُ

He^-saww said: ‘O Fatima^-asws!’ She^-asws said: ‘Here I^-asws am, O Rasool-Allah^-saww!’ He^-saww said: ‘This here is Fadak from what has neither been attacked upon by a cavalry nor riders, and it is for me^-saww in particular excluding the Muslims, and I^-saww have made it to be for you^-asws, due to what Allah^-azwj has Commanded me^-saww with, therefore take it for you^-asws and for your^-asws children’. So, this is the fifth.

وَ الْآيَةُ السَّادِسَةُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ وَ هَذِهِ خُصُوصِيَّةٌ لِلنَّبِيِّ ص إِلَى يَوْمِ الْقِيَامَةِ وَ خُصُوصِيَّةٌ لِلْآلِ دُونَ غَيْرِهِمْ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ حَكَى فِي ذِكْرِ نُوحٍ ع فِي كِتَابِهِ‏ يا قَوْمِ لا أَسْئَلُكُمْ عَلَيْهِ مالًا إِنْ أَجرِيَ إِلَّا عَلَى اللَّهِ وَ ما أَنَا بِطارِدِ الَّذِينَ آمَنُوا إِنَّهُمْ مُلاقُوا رَبِّهِمْ وَ لكِنِّي أَراكُمْ قَوْماً تَجْهَلُونَ‏

And the sixth Verse is the Word of Allah^-azwj: ‘Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’ [42:23], and this is a specialisation of the Prophet^-saww up to the Day of Qiyamah, and specialisation of Progeny^-asws besides others, and that is because Allah^-azwj Mighty and Majestic has Narrated in the Mention of Noah^-as in His^-azwj Book: And, O people! I do not ask you for wealth upon it. Surely, my Recompense is only upon Allah, and I will not drive away those who are believing. They will meet their Lord, but I see you as an ignorant people [11:29].

وَ حَكَى عَزَّ وَ جَلَّ عَنْ هُودٍ ع أَنَّهُ قَالَ‏ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَ فَلا تَعْقِلُونَ‏

And the Mighty and Majestic Narrated from Hud^-as having said: O people! I do not ask you for a Recompense upon it; surely my Recompense is only upon the One Who Originated me, so will you not understand? [11:51].

وَ قَالَ عَزَّ وَ جَلَّ لِنَبِيِّهِ مُحَمَّدٍ ص‏ قُلْ‏ يَا مُحَمَّدُ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ وَ لَمْ يَفْرِضِ اللَّهُ مَوَدَّتَهُمْ إِلَّا وَ قَدْ عَلِمَ‏ أَنَّهُمْ لَا يَرْتَدُّونَ عَنِ الدِّينِ أَبَداً وَ لَا يَرْجِعُونَ إِلَى ضَلَالٍ أَبَداً

And the Mighty and Majestic Said: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’ [42:23], and Allah^-azwj did not Obligate their^-asws cordiality except and he^-azwj Knew that they^-asws would not be returning from the Religion, ever, nor returning to a straying ever!

وَ أُخْرَى أَنْ يَكُونَ الرَّجُلُ وَادّاً لِلرَّجُلِ فَيَكُونُ بَعْضُ أَهْلِ بَيْتِهِ عَدُوّاً لَهُ فَلَا يَسْلَمُ لَهُ قَلْبُ الرَّجُلِ فَأَحَبَّ اللَّهُ عَزَّ وَ جَلَّ أَنْ لَا يَكُونَ فِي قَلْبِ رَسُولِ اللَّهِ ص عَلَى الْمُؤْمِنِينَ شَيْ‏ءٌ فَفَرَضَ اللَّهُ عَلَيْهِمْ‏ مَوَدَّةَ ذَوِي الْقُرْبَى فَمَنْ أَخَذَ بِهَا وَ أَحَبَّ رَسُولَ اللَّهِ وَ أَحَبَّ أَهْلَ بَيْتِهِ لَمْ يَسْتَطِعْ رَسُولُ اللَّهِ أَنْ يُبْغِضَهُ

And other is that if a man happens to be cordial to a man and an enemy to one of his family members, the heart of the man will not be submited to him. Therefore, Allah^-azwj Mighty and Majestic Love that there should not happen to be anything in the heart of the Momineen against Rasool-Allah^-saww, so Allah^-azwj Obligated cordiality of the kinship upon them. So, the one who takes with it and loves Rasool-Allah^-saww, would love People^-asws of his^-saww Household (as well), Rasool-Allah^-saww would not be able to hate him.

وَ مَنْ تَرَكَهَا وَ لَمْ يَأْخُذْ بِهَا وَ أَبْغَضَ أَهْلَ بَيْتِهِ فَعَلَى رَسُولِ اللَّهِ ص أَنْ يُبْغِضَهُ لِأَنَّهُ قَدْ تَرَكَ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ عَزَّ وَ جَلَّ فَأَيُّ فَضِيلَةٍ وَ أَيُّ شَرَفٍ يَتَقَدَّمُ هَذَا أَوْ يُدَانِيهِ

And one who neglects it and does not take with it and hates People^-asws of his^-saww Household, then it would be upon Rasool-Allah^-saww to hate him, because he would have neglected an Obligation from the Obligations of Allah^-azwj Mighty and Majestic. So, which merit and which nobility can precede this or similar to it?

فَأَنْزَلَ اللَّهُ‏ عَزَّ وَ جَلَّ هَذِهِ الْآيَةَ عَلَى نَبِيِّهِ ص‏ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ فَقَامَ رَسُولُ اللَّهِ فِي أَصْحَابِهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ فَرَضَ لِي عَلَيْكُمْ فَرْضاً فَهَلْ أَنْتُمْ مُؤَدُّوهُ فَلَمْ يُجِبْهُ أَحَدٌ

Allah^-azwj Mighty and Majestic Revealed this Verse unto His^-azwj Prophet^-saww: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’ [42:23]. Rasool-Allah^-saww stood up among his^-saww companions. He^-saww praised Allah^-azwj and extolled upon Him^-azwj and said: ‘O you people! Allah^-azwj Mighty and Majestic has Obligated for me^-saww and Obligation upon you all, so will you be fulfilling it?’ But no one answered him^-saww.

فَقَالَ‏ أَيُّهَا النَّاسُ إِنَّهُ لَيْسَ بِذَهَبٍ وَ لَا فِضَّةٍ وَ لَا مَأْكُولٍ وَ لَا مَشْرُوبٍ فَقَالُوا هَاتِ إِذاً فَتَلَا عَلَيْهِمْ هَذِهِ الْآيَةَ فَقَالُوا أَمَّا هَذَا فَنَعَمْ فَمَا وَفَى بِهَا أَكْثَرُهُمْ وَ مَا بَعَثَ‏ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً إِلَّا أَوْحَى‏ إِلَيْهِ أَنْ لَا يَسْأَلَ قَوْمَهُ أَجْراً لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يُوَفِّيهِ أَجْرَ الْأَنْبِيَاءِ

He^-saww said: ‘O you people! It is neither gold, nor silver, nor foodstuff, nor drinks’. They said, ‘Give, then!’ So, he^-saww recited this Verse upon them. They said, ‘As for this, so yes’. But most of them were not loyal with it, and Allah^-azwj Mighty and Majestic did not Send any Prophet^-saww except Revealed to him^-saww and he^-as should not as his^-as people for any recompense, because Allah^-azwj Mighty and Majestic would Fulfil the Recompense of the Prophets^-as.

وَ مُحَمَّدٌ ص فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مَوَدَّةَ قَرَابَتِهِ عَلَى‏ أُمَّتِهِ وَ أَمَرَهُ أَنْ يَجْعَلَ أَجْرَهُ فِيهِمْ لِيَوَدُّوهُ فِي قَرَابَتِهِ بِمَعْرِفَةِ فَضْلِهِمُ الَّذِي أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ فَإِنَّ الْمَوَدَّةَ إِنَّمَا تَكُونُ عَلَى قَدْرِ مَعْرِفَةِ الْفَضْلِ

And Muhammad^-saww is such, Allah^-azwj Mighty and Majestic Obligated his^-saww cordiality upon his^-saww community and Commanded him^-saww that he^-saww makes it to be his^-saww recompense regarding them^-asws for them to be cordial to him^-saww regarding his^-saww kinship, with recognition of their^-asws merits which Allah^-azwj Mighty and Majestic Obligated for them^-asws, for the cordiality rather happens to be upon a measurement of recognition of the merits.

فَلَمَّا أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ ثَقُلَ‏ لِثِقَلِ وُجُوبِ الطَّاعَةِ فَتَمَسَّكَ بِهَا قَوْمٌ أَخَذَ اللَّهُ‏ مِيثَاقَهُمْ عَلَى الْوَفَاءِ وَ عَانَدَ أَهْلُ الشِّقَاقِ وَ النِّفَاقِ وَ أَلْحَدُوا فِي ذَلِكَ فَصَرَفُوهُ عَنْ حَدِّهِ الَّذِي حَدَّهُ اللَّهُ فَقَالُوا الْقَرَابَةُ هُمُ الْعَرَبُ‏ كُلُّهَا وَ أَهْلُ دَعْوَتِهِ

When Allah^-azwj Mighty and Majestic Obligated that was heavy due to the heaviness of the Obligation of obedience, so a group adhered with it. Allah^-azwj Took their Covenant upon the loyalty, and the people of wretchedness and the hypocrisy were obstinate and reneged regarding that, and they changed it from its limit which Allah^-azwj had Limited it. They said, ‘The relatives, they are the Arabs, all of them, and the people of his^-saww call (nation).

فَعَلَى أَيِّ الْحَالَتَيْنِ كَانَ فَقَدْ عَلِمْنَا أَنَّ الْمَوَدَّةَ هِيَ لِلْقَرَابَةِ فَأَقْرَبُهُمْ مِنَ النَّبِيِّ ص أَوْلَاهُمْ بِالْمَوَدَّةِ وَ كُلَّمَا قَرُبَتِ الْقَرَابَةُ كَانَتِ الْمَوَدَّةُ عَلَى قَدْرِهَا وَ مَا أَنْصَفُوا نَبِيَّ اللَّهِ فِي حِيطَتِهِ‏ وَ رَأْفَتِهِ

So, upon which of the two states one would be, we know that the cordiality, it is for the relatives, and the ones closest from the Prophet^-saww would be foremost with the cordiality, and all what is closeness of the relationship, the cordiality would be upon its measurement. And they were not fair with the Prophet^-saww of Allah^-azwj regarding his^-saww protection and his^-saww kindness.

وَ مَا مَنَّ اللَّهُ بِهِ عَلَى أُمَّتِهِ مِمَّا تَعْجِزُ الْأَلْسُنُ عَنْ وَصْفِ الشُّكْرِ عَلَيْهِ أَنْ لَا يُؤَدُّوهُ فِي ذُرِّيَّتِهِ وَ أَهْلِ بَيْتِهِ وَ أَنْ لَا يَجْعَلُوهُمْ فِيهِمْ بِمَنْزِلَةِ الْعَيْنِ مِنَ الرَّأْسِ حِفْظاً لِرَسُولِ اللَّهِ ص فِيهِمْ وَ حُبّاً لَهُ

And what Allah^-azwj has Conferred with it upon his^-saww community from what the tongues would be frustrated from describing the thanks upon it, and that they should be cordial to him^-saww regarding his^-saww offspring and People^-asws of his^-saww Household, and that He^-azwj Made them^-asws among them at the status of the eyes from the head, as protection for Rasool-Allah^-saww regarding them^-asws, and love for him^-saww.

فَكَيْفَ وَ الْقُرْآنُ يَنْطِقُ بِهِ وَ يَدْعُو إِلَيْهِ وَ الْأَخْبَارُ ثَابِتَةٌ بِأَنَّهُمْ أَهْلُ الْمَوَدَّةِ وَ الَّذِينَ فَرَضَ اللَّهُ مَوَدَّتَهُمْ وَ وَعَدَ الْجَزَاءَ عَلَيْهَا فَمَا وَفَى أَحَدٌ بِهَا

So how, and the Quran is Speaking with it and Calling to it, and that Ahadeeth prove that they^-asws and the people^-asws of the cordiality, and the ones^-asws Allah^-azwj has Obligated their^-asws cordiality, and promised the Recompense upon it. But no one was loyal with it.

‏ فَهَذِهِ الْمَوَدَّةُ لَا يَأْتِي بِهَا أَحَدٌ مُؤْمِناً مُخْلِصاً إِلَّا اسْتَوْجَبَ الْجَنَّةَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي هَذِهِ الْآيَةِ وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فِي رَوْضاتِ الْجَنَّاتِ لَهُمْ ما يَشاؤُنَ عِنْدَ رَبِّهِمْ ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ ذلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبادَهُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ مُفَسَّراً وَ مُبَيَّناً

So, this is the cordiality, no Momin would come with it sincerely except the Paradise would be Obligated for him due to the Words of Allah^-azwj Mighty and Majestic in this Verse: And those who believe and do righteous deeds would be in the Gardens of Paradise. For them would be whatever they so desire in the Presence of their Lord. That, it is the great Grace [42:22] That is the Glad Tidings which Allah Gives to His servants, those who believe and are doing righteous deeds. Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23], interpreted and explained’.

ثُمَّ قَالَ أَبُو الْحَسَنِ ع حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ اجْتَمَعَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا إِنَّ لَكَ يَا رَسُولَ اللَّهِ مَئُونَةً فِي نَفَقَتِكَ وَ فِيمَنْ يَأْتِيكَ مِنَ الْوُفُودِ وَ هَذِهِ أَمْوَالُنَا مَعَ دِمَائِنَا فَاحْكُمْ فِيهَا بَارّاً مَأْجُوراً أَعْطِ مَا شِئْتَ وَ أَمْسِكْ مَا شِئْتَ مِنْ غَيْرِ حَرَجٍ

Then Abu Al-Hassan^-asws said: ‘It is narrated to me^-asws by my^-asws father^-asws, from my^-asws grandfather^-asws, from his^-asws forefathers^-asws, from Al-Husayn^-asws Bin Ali^-asws having said: ‘The Emigrants and the Helpers gathered to Rasool-Allah^-saww and they said, ‘Surely for you^-saww, O Rasool-Allah^-saww, there should be an assistance in your^-saww expenditure, and regarding the ones who come to you^-saww from the delegations, and this here is our wealth along with our blood. Decide in it righteously, a recompense, a reward, whatever you^-saww so desire to, and withhold whatever you^-saww so desire to from without any objections’.

قَالَ‏ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ الرُّوحَ الْأَمِينَ فَقَالَ يَا مُحَمَّدُ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ يَعْنِي أَنْ تَوَدُّوا قَرَابَتِي مِنْ بَعْدِي

He^-asws said: ‘So Allah^-azwj Mighty and Majestic Sent down the Trustworthy Spirit unto him^-saww and he^-as said: ‘Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23], meaning that you should be cordial to my^-saww relatives from after me^-saww’.

فَخَرَجُوا فَقَالَ الْمُنَافِقُونَ‏ مَا حَمَلَ رَسُولَ اللَّهِ ص عَلَى تَرْكِ مَا عَرَضْنَا عَلَيْهِ إِلَّا لِيَحُثَّنَا عَلَى قَرَابَتِهِ مِنْ بَعْدِهِ إِنْ هُوَ إِلَّا شَيْ‏ءٌ افْتَرَاهُ فِي مَجْلِسِهِ وَ كَانَ ذَلِكَ مِنْ قَوْلِهِمْ عَظِيماً فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ هَذِهِ الْآيَةَ أَمْ يَقُولُونَ افْتَرى‏ عَلَى اللَّهِ كَذِباً الْآيَةَ

They went out, and the hypocrites said, ‘Nothing carried Rasool-Allah^-saww upon neglecting what we had presented to him^-saww except to urge us upon his^-saww relatives from after him^-saww. It is only a thing he^-saww has fabricated in his^-saww gathering’. And that, from their words, was grievous, so Allah^-azwj Mighty and Majestic Revealed this Verse: Or are they saying, He has fabricated a lie upon Allah? [42:24] – the Verse.

وَ أَنْزَلَ‏ أَمْ يَقُولُونَ افْتَراهُ قُلْ إِنِ افْتَرَيْتُهُ فَلا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئاً هُوَ أَعْلَمُ بِما تُفِيضُونَ فِيهِ كَفى‏ بِهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ وَ هُوَ الْغَفُورُ الرَّحِيمُ‏

And He^-azwj Revealed: Or they are saying, ‘He has fabricated it’. Say: ‘If I have fabricated it, then you will not be controlling anything for me from Allah (anyhow). He is more Knowing with what you are uttering with regards to it. I suffice with Him as a Witness between me and you, and He is the Forgiving, the Merciful’ [46:8]. 

 فَبَعَثَ إِلَيْهِمُ النَّبِيُّ ص فَقَالَ هَلْ مِنْ حَدَثٍ فَقَالُوا إِي وَ اللَّهِ يَا رَسُولَ اللَّهِ لَقَدْ قَالَ بَعْضُنَا كَلَاماً غَلِيظاً كَرِهْنَاهُ‏ فَتَلَا عَلَيْهِمْ رَسُولُ اللَّهِ ص الْآيَةَ فَبَكَوْا وَ اشْتَدَّ بُكَاؤُهُمْ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ وَ هُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ يَعْفُوا عَنِ السَّيِّئاتِ وَ يَعْلَمُ ما تَفْعَلُونَ‏ فَهَذِهِ السَّادِسَةُ

So, the Prophet^-saww sent a message to them and said: ‘Has anything new occurred?’ They said, ‘Yes, by Allah^-azwj, O Rasool-Allah^-saww! Some of us had said a disgusting talk, we disliked it’. So, Rasool-Allah^-saww recited the Verse to them. They cried and their crying intensified. Then Allah^-azwj Mighty and Majestic Revealed: And He is the One Who Accepts the repentance from His servants, and He Pardons from the evil deeds, and He Knows what you are doing [42:25]. So this is the sixth. 

وَ أَمَّا الْآيَةُ السَّابِعَةُ فَقَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى‏ النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً وَ قَدْ عَلِمَ الْمُعَانِدُونَ‏ مِنْهُمْ أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قِيلَ يَا رَسُولَ اللَّهِ قَدْ عَرَفْنَا التَّسْلِيمَ عَلَيْكَ فَكَيْفَ الصَّلَاةُ عَلَيْكَ

And as for the seventh Verse, it is the Word of Allah^-azwj Blessed and Exalted: Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56], and the obstinate ones from them had known that when this Verse was Revealed, it was said, ‘O Rasool-Allah^-saww! We have recognised the submission to you^-saww, but how is the Salawat upon you^-saww?’

فَقَالَ تَقُولُونَ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ فَهَلْ بَيْنَكُمْ مَعَاشِرَ النَّاسِ فِي هَذَا خِلَافٌ قَالُوا لَا

He^-saww said: ‘Say, ‘O Allah^-azwj! Send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, just as You^-azwj Sent Salawat upon Ibrahim^-as and the progeny of Ibrahim^-as, You^-azwj are the Praised One, the Glorified One’. Is there any different (Hadeeth) between you all, O community of people, regarding this?’ They (Scholars) said, ‘No’.

قَالَ الْمَأْمُونُ هَذَا مَا لَا خِلَافَ فِيهِ أَصْلًا وَ عَلَيْهِ إِجْمَاعُ الْأُمَّةِ فَهَلْ عِنْدَكَ فِي الْآلِ شَيْ‏ءٌ أَوْضَحُ مِنْ هَذَا فِي الْقُرْآنِ

Al-Mamoun said, ‘This is what there is no differing in it, originally, and the community is united upon it. Is there regarding the Progeny^-asws, anything clearer than this, in the Quran?’

قَالَ أَبُو الْحَسَنِ ع نَعَمْ أَخْبِرُونِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يس وَ الْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيمٍ‏ فَمَنْ عَنَى بِقَوْلِهِ يس قَالَتِ الْعُلَمَاءُ يس مُحَمَّدٌ ص لَمْ يَشُكَّ فِيهِ أَحَدٌ

Abu Al-Hassan^-asws said: ‘Yes. Inform me^-asws about Words of Allah^-azwj Mighty and Majestic: Ya Seen [36:1] By the Wise Quran [36:2] You are one of the Rasools [36:3] Upon a Straight Path [36:4]. Who is meant by His^-azwj Words: ‘Ya Seen [36:1]’?’ The scholars said, ‘Ya Seen is Muhammad^-saww, no one doubts in it’.

قَالَ أَبُو الْحَسَنِ ع فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْطَى مُحَمَّداً وَ آلَ مُحَمَّدٍ ص مِنْ ذَلِكَ فَضْلًا لَا يَبْلُغُ أَحَدٌ كُنْهَ وَصْفِهِ إِلَّا مَنْ عَقَلَهُ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُسَلِّمْ عَلَى أَحَدٍ إِلَّا عَلَى الْأَنْبِيَاءِ ع

Abu Al-Hassan^-asws said: ‘Allah^-azwj Mighty and Majestic Gave Muhammad^-saww and Progeny^-asws of Muhammad^-saww a merit from that no one can reach its essence and its description except one using his intellect, and that is because Allah^-azwj Mighty and Majestic did not Greet unto anyone except unto the Prophets^-as.

فَقَالَ تَبَارَكَ وَ تَعَالَى‏ سَلامٌ عَلى‏ نُوحٍ فِي الْعالَمِينَ‏ وَ قَالَ‏ سَلامٌ عَلى‏ إِبْراهِيمَ‏ وَ قَالَ‏ سَلامٌ عَلى‏ مُوسى‏ وَ هارُونَ‏ وَ لَمْ يَقُلْ سَلَامٌ عَلَى آلِ نُوحٍ وَ لَمْ يَقُلْ سَلَامٌ عَلَى آلِ إِبْرَاهِيمَ وَ لَا قَالَ سَلَامٌ عَلَى آلِ مُوسَى وَ هَارُونَ وَ قَالَ عَزَّ وَ جَلَّ سَلَامٌ عَلَى آلِ يس يَعْنِي آلَ مُحَمَّدٍ

The Blessed and Exalted Said: Greetings be upon Noah among the nations [37:79]; and Said: Greetings be upon Ibrahim [37:109]; and Said: Greetings be upon Musa and Haroun [37:120], and did not Say Greetings upon the Progeny of Noah^-as, or upon the Progeny of Musa^-as, or upon the Progeny of Ibrahim^-as, and the Mighty and Majestic Said: Greetings be on Progeny of Yaseen [37:130]. The Progeny^-asws of Yaseen means the Progeny^-asws of Muhammad^-saww.

فَقَالَ الْمَأْمُونُ قَدْ عَلِمْتُ أَنَّ فِي مَعْدِنِ النُّبُوَّةِ شَرْحَ هَذَا وَ بَيَانَهُ

Al-Mamoun said, ‘I have come to know that in the mine of Prophet-hood is a commentary of this and its explanation’.

فَهَذِهِ السَّابِعَةُ وَ أَمَّا الثَّامِنَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ‏ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏ فَقَرَنَ سَهْمَ ذِي الْقُرْبَى‏ مَعَ سَهْمِهِ بِسَهْمِ رَسُولِ اللَّهِ ص

He^-asws said: ‘So, this is the seventh, and as for the eighth, so Allah^-azwj Mighty and Majestic is Saying: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin [8:41]. Thus, He^-azwj Paired the portion of the relatives with His^-azwj Portion and the portion of His^-azwj Rasool^-saww.

فَهَذَا فَصْلٌ أَيْضاً بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهُمْ فِي حَيِّزٍ وَ جَعَلَ النَّاسَ فِي حَيِّزٍ دُونَ ذَلِكَ وَ رَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ وَ اصْطَفَاهُمْ فِيهِ فَبَدَأَ بِنَفْسِهِ ثُمَّ ثَنَّى بِرَسُولِهِ ثُمَّ بِذِي الْقُرْبَى

Thus, this is a merit as well between the Progeny^-asws and the people, because Allah^-azwj Exalted Made them^-asws to be in goodness and Made the people to be in goodness besides that, and was Pleased for them^-asws what He^-azwj was Pleased for Himself, and Chose them^-asws with regards to it. He^-azwj Began with Himself^-azwj, then with His^-azwj Rasool^-as, then with the relatives.  

‏ فِي كُلِ‏ مَا كَانَ مِنَ الْفَيْ‏ءِ وَ الْغَنِيمَةِ وَ غَيْرِ ذَلِكَ مِمَّا رَضِيَهُ عَزَّ وَ جَلَّ لِنَفْسِهِ فَرَضِيَهُ لَهُمْ‏ فَقَالَ وَ قَوْلُهُ الْحَقُ‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏

Therefore, everything which was from Al-Fey and the booty and other than that from what the Majestic and Mighty is Pleased for Himself^-azwj, Necessitated for them. So He^-azwj Said and His^-azwj Word is the Truth [8:41] And know that whatever booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin.

فَهَذَا تَأْكِيدٌ مُؤَكَّدٌ وَ أَثَرٌ قَائِمٌ‏ لَهُمْ إِلَى يَوْمِ الْقِيَامَةِ فِي كِتَابِ اللَّهِ النَّاطِقِ الَّذِي‏ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

This is an emphatic confirmation, and an impact established for them up to the Day of Judgment in the Speaking Book of Allah^-azwj which Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42].

وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ‏ وَ الْيَتامى‏ وَ الْمَساكِينِ‏ فَإِنَّ الْيَتِيمَ إِذَا انْقَطَعَ يُتْمُهُ خَرَجَ مِنَ الْغَنَائِمِ وَ لَمْ يَكُنْ لَهُ فِيهَا نَصِيبٌ وَ كَذَلِكَ الْمِسْكِينُ إِذَا انْقَطَعَتْ مَسْكَنَتُهُ لَمْ يَكُنْ لَهُ نَصِيبٌ مِنَ الْمَغْنَمِ وَ لَا يَحِلُّ لَهُ أَخْذُهُ وَ سَهْمُ ذِي الْقُرْبَى إِلَى يَوْمِ الْقِيَامَةِ قَائِمٌ فِيهِمْ لِلْغَنِيِّ وَ الْفَقِيرِ مِنْهُمْ لِأَنَّهُ لَا أَحَدَ أَغْنَى مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا مِنْ رَسُولِ اللَّهِ ص

And as for His^-azwj Words: and the orphans and the needy [8:41], so the orphan is when the amount of his share is cut-off (when his orphan-hood is cut off), he is exited from the war booty and there would not happen to be a share for him in it, and similar to that is the need, when his neediness is cut off, there would not happen to be a share for him from the war booty, nor would it be Permissible for him to take it, and the share of the near relatives is up to the Day of Judgment, established regarding them, for the rich and the poor from them, because there is no one richer than Allah^-azwj Mighty and Majestic, nor (richer) than His^-azwj Rasool^-saww.

فَجَعَلَ لِنَفْسِهِ مِنْهَا سَهْماً وَ لِرَسُولِهِ سَهْماً فَمَا رَضِيَهُ لِنَفْسِهِ وَ لِرَسُولِهِ ص رَضِيَهُ لَهُمْ وَ كَذَلِكَ الْفَيْ‏ءُ مَا رَضِيَهُ مِنْهُ لِنَفْسِهِ وَ لِنَبِيِّهِ ص رَضِيَهُ لِذِي الْقُرْبَى كَمَا أَجْرَاهُمْ‏ فِي الْغَنِيمَةِ فَبَدَأَ بِنَفْسِهِ جَلَّ جَلَالُهُ ثُمَّ بِرَسُولِهِ ثُمَّ بِهِمْ وَ قَرَنَ سَهْمَهُمْ بِسَهْمِ اللَّهِ وَ سَهْمِ رَسُولِهِ ص‏

He^-azwj Made a share for Himself^-azwj from it and a share for His^-azwj Rasool^-saww. Whatever He^-azwj was Pleased for Himself^-azwj, and for His^-azwj Rasool^-saww, He^-azwj was Pleased for them^-asws. And similar to that is Al-Fey. Whatever He^-azwj was Pleased from it for Himself^-azwj and for His^-azwj Prophet^-saww, He^-azwj was Pleased for the near relatives, just as He^-azwj Informed them regarding the booty. So He^-azwj Began with Himself^-azwj, Majestic is His^-azwj Majesty, then with His^-azwj Rasool^-saww, then with them^-asws, and their^-asws share is Paired with the Share of Allah^-azwj and the share of His^-azwj Rasool^-saww.

 وَ كَذَلِكَ فِي الطَّاعَةِ قَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏ فَبَدَأَ بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِأَهْلِ بَيْتِهِ وَ كَذَلِكَ آيَةُ الْوَلَايَةِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا فَجَعَلَ وَلَايَتَهُمْ مَعَ طَاعَةِ الرَّسُولِ مَقْرُونَةً بِطَاعَتِهِ‏ كَمَا جَعَلَ سَهْمَهُمْ مَعَ سَهْمِ الرَّسُولِ مَقْرُوناً بِسَهْمِهِ فِي الْغَنِيمَةِ وَ الْفَيْ‏ءِ

Similar to that is the obedience. He^-azwj Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you [4:59]. He^-azwj Began with Himself^-azwj before, then with His^-azwj Rasool^-saww, then with the People^-asws of his^-saww Household. And similar to that is the Verse of the Wilayah: But rather, only Allah is your Guardian and His Rasool and those who believe [5:55]. He^-azwj Made their^-asws Wilayah with the obedience to the Rasool^-saww, being paired with His^-azwj obedience, just as He^-azwj Made their^-asws share with the share of the Rasool^-saww paired with His^-azwj Share in the booty and Al-Fey.

فَتَبَارَكَ اللَّهُ وَ تَعَالَى مَا أَعْظَمَ نِعْمَتَهُ عَلَى أَهْلِ‏ هَذَا الْبَيْتِ فَلَمَّا جَاءَتْ قِصَّةُ الصَّدَقَةِ نَزَّهَ نَفْسَهُ وَ نَزَّهَ رَسُولَهُ وَ نَزَّهَ أَهْلَ بَيْتِهِ فَقَالَ‏ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ‏

So the Blessed and Exalted, how great is His^-azwj Bounty upon the People^-asws of this Household. When the story of the charity came, He^-azwj Removed His^-azwj Rasool^-saww and Removed the People^-asws of his^-saww Household, and He^-azwj Said: But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al Islam), and ones in bondage, and the ones in debt, and in the Way of Allah, and the wayfarer. Being an Ordinance from Allah; and Allah is Knowing, Wise [9:60].

فَهَلْ تَجِدُ فِي شَيْ‏ءٍ مِنْ ذَلِكَ أَنَّهُ عَزَّ وَ جَلَّ سَمَّى لِنَفْسِهِ أَوْ لِرَسُولِهِ‏ أَوْ لِذِي الْقُرْبَى لِأَنَّهُ لَمَّا نَزَّهَ نَفْسَهُ عَنِ الصَّدَقَةِ وَ نَزَّهَ رَسُولَهُ نَزَّهَ أَهْلَ بَيْتِهِ لَا بَلْ حَرَّمَ عَلَيْهِمْ لِأَنَّ الصَّدَقَةَ مُحَرَّمَةٌ عَلَى مُحَمَّدٍ وَ آلِهِ‏ وَ هِيَ أَوْسَاخُ أَيْدِي النَّاسِ لَا تَحِلُّ لَهُمْ لِأَنَّهُمْ طُهِّرُوا مِنْ كُلِّ دَنَسٍ وَ وَسَخٍ

So, can you find in anything from that, that the Mighty and Majestic Made a Share to be for Himself^-azwj, or for His^-azwj Rasool^-saww, or for the relatives? Because, when He^-azwj Removed Himself^-azwj from the Charity, and Removed His^-azwj Rasool^-saww, (also) Removed the People^-asws of his^-saww Household. No! But, He^-azwj Prohibited upon them^-asws, because the charity is Prohibited upon Muhammad^-saww and the his^-saww Progeny^-asws, and it is the dirt of the people. It is not Permissible for them^-asws because they^-asws are clean from every filth and grime.

فَلَمَّا طَهَّرَهُمُ اللَّهُ عَزَّ وَ جَلَّ وَ اصْطَفَاهُمْ رَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ وَ كَرِهَ لَهُمْ مَا كَرِهَ لِنَفْسِهِ عَزَّ وَ جَلَّ فَهَذِهِ الثَّامِنَةُ

When Allah^-azwj Cleaned them^-asws and Chose them^-asws, was Pleased for them^-asws what He^-azwj was Pleased for Himself^-azwj, and Disliked for them^-asws whatever He^-azwj Disliked for Himself^-azwj, Mighty and Majestic. So this is the eighth.

وَ أَمَّا التَّاسِعَةُ فَنَحْنُ أَهْلُ الذِّكْرِ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ‏ فَنَحْنُ أَهْلُ الذِّكْرِ فَاسْأَلُونَا إِنْ كُنْتُمْ لَا تَعْلَمُونَ

And as for the right, so we^-asws are the People^-asws of Al-Zikr, the ones Allah^-azwj Mighty and Majestic Said: therefore ask the people of Al Zikr if you don’t know [16:43]. So we^-asws are the people of Al Zikr, and you all should be asking us^-asws if you do not know.

فَقَالَتِ الْعُلَمَاءُ إِنَّمَا عَنَى‏ بِذَلِكَ الْيَهُودَ وَ النَّصَارَى فَقَالَ أَبُو الْحَسَنِ ع سُبْحَانَ اللَّهِ وَ هَلْ يَجُوزُ ذَلِكَ إِذاً يَدْعُونَّا إِلَى دِينِهِمْ وَ يَقُولُونَ إِنَّهُ أَفْضَلُ مِنْ دِينِ الْإِسْلَامِ

The scholars said, ‘But rather, what Allah^-azwj has Meant by that are the Jews and the Christians!’ Abu Al-Hassan^-asws said: ‘Glory be to Allah^-azwj! And is that possible? Then we all are being called to their Religions, and they would be saying that it is higher than the Religion of Al-Islam!’

فَقَالَ الْمَأْمُونُ فَهَلْ عِنْدَكَ فِي ذَلِكَ شَرْحٌ بِخِلَافِ مَا قَالُوا يَا أَبَا الْحَسَنِ

Al-Mamoun said, ‘So, is there an explanation with you^-asws which is different from what they are saying, O Abu Al-Hassan^-asws?’

فَقَالَ ع نَعَمْ الذِّكْرُ رَسُولُ اللَّهِ وَ نَحْنُ أَهْلُهُ وَ ذَلِكَ بَيِّنٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ فِي سُورَةِ الطَّلَاقِ‏ فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ الَّذِينَ آمَنُوا قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ‏ فَالذِّكْرُ رَسُولُ اللَّهِ ص وَ نَحْنُ أَهْلُهُ فَهَذِهِ التَّاسِعَةُ

He^-asws said: ‘Yes. Al Zikr  is Rasool-Allah^-saww, and we^-asws are its People^-asws. And that is explained in the Book of Allah^-azwj where He^-azwj is Saying in Surah Al Talaaq: therefore fear Allah, O ones of understanding, those who are believing! Allah has Sent down to you a Zikr [65:10] A Rasool [65:11]. So Al Zikr  is Rasool-Allah^-saww, and we^-asws are its People^-asws. So this is the ninth.

وَ أَمَّا الْعَاشِرَةُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي آيَةِ التَّحْرِيمِ‏ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ‏ الْآيَةَ إِلَى آخِرِهَا فَأَخْبِرُونِي هَلْ تَصْلُحُ ابْنَتِي أَوْ ابْنَةُ ابْنِي وَ مَا تَنَاسَلُ مِنْ صُلْبِي لِرَسُولِ اللَّهِ ص أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً قَالُوا لَا قَالَ فَأَخْبِرُونِي هَلْ كَانَتِ ابْنَةُ أَحَدِكُمْ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً قَالُوا نَعَمْ‏

And as for the tenth, it is the Word of Allah^-azwj Mighty and Majestic in the Verse of the Prohibition: Prohibited unto you are your mothers, and your daughters, and your sisters [4:23] – up to its end. Inform me^-asws. Is it correct for my^-asws daughter or a daughter of my^-asws daughter, and whatever is lineaged from my^-asws lineage to Rasool-Allah^-saww that he^-saww could marry her if he^-saww had been alive?’ They said, ‘No’. He^-asws said: ‘Then inform me^-asws, if it was a daughter of one of you, would it be correct for him^-saww that he^-saww marries her, if he^-saww was alive?’ They said, ‘Yes’.  

قَالَ فَفِي هَذَا بَيَانٌ لِأَنِّي أَنَا مِنْ آلِهِ وَ لَسْتُمْ مِنْ آلِهِ وَ لَوْ كُنْتُمْ مِنْ آلِهِ لَحَرُمَ عَلَيْهِ بَنَاتُكُمْ كَمَا حَرُمَ عَلَيْهِ بَنَاتِي لِأَنَّا مِنْ آلِهِ‏ وَ أَنْتُمْ مِنْ أُمَّتِهِ‏ فَهَذَا فَرْقٌ بَيْنَ الْآلِ وَ الْأُمَّةِ لِأَنَّ الْآلَ مِنْهُ وَ الْأُمَّةَ إِذَا لَمْ تَكُنْ مِنَ الْآلِ لَيْسَتْ‏ مِنْهُ فَهَذِهِ الْعَاشِرَةُ

He^-asws said: ‘Thus, in this is a clarification that we^-asws are from his^-saww Progeny^-asws and you aren’t from his^-saww Progeny^-asws, or else your daughter would have been Prohibited unto him^-saww just as my^-asws daughters would have been Prohibited unto him^-saww, because we^-asws are from his^-saww Progeny^-asws and you are from his^-saww community. So, this is the difference between the Progeny^-asws, and the community, because the Progeny^-asws is from it, and the community, when it does not happen to be from the Progeny^-asws, it isn’t from it. So, this is the tenth.

وَ أَمَّا الْحَادِيَ عَشَرَ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي سُورَةِ الْمُؤْمِنِ حِكَايَةً عَنْ رَجُلٍ مِنْ آلِ فِرْعَوْنَ‏ وَ قالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمانَهُ أَ تَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَ قَدْ جاءَكُمْ بِالْبَيِّناتِ مِنْ رَبِّكُمْ‏ تَمَامَ الْآيَةِ فَكَانَ ابْنَ خَالِ فِرْعَوْنَ فَنَسَبَهُ إِلَى فِرْعَوْنَ بِنَسَبِهِ وَ لَمْ يُضِفْهُ إِلَيْهِ بِدِينِهِ

And as for the eleventh, it is the Words of Allah^-azwj Mighty and Majestic in Surah Al-Mo’min is a Recounting of the words of a believing man (Hizkeel) from the people of Pharaoh^-la: And a Momin man from the people of Pharaoh who had concealed his Eman said, ‘Will you kill a man who is saying, ‘My Lord is Allah’, and he has come to you with the proofs from your Lord? [40:28]. And he was a cousin of Pharaoh^-la, and so he attributed to Pharaoh^-la what he attributed, and did not add to it with his Religion.

وَ كَذَلِكَ خُصِّصْنَا نَحْنُ إِذْ كُنَّا مِنْ آلِ رَسُولِ اللَّهِ ص بِوِلَادَتِنَا مِنْهُ وَ عُمِّمْنَا النَّاسَ بِالدِّينِ فَهَذَا فَرْقُ مَا بَيْنَ الْآلِ وَ الْأُمَّةِ فَهَذِهِ الْحَادِيَ عَشَرَ

And like that, He^-azwj Specialised us^-asws, when we^-asws happen to be from the progeny ^-asws of Rasool-Allah^-saww by our^-asws birth from him^-saww, and the people are generalising us^-asws. This is the difference what is between the Progeny^-asws and the community. So, this is the eleventh.

وَ أَمَّا الثَّانِيَ عَشَرَ فَقَوْلُهُ عَزَّ وَ جَلَ‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها فَخَصَّنَا اللَّهُ عَزَّ وَ جَلَّ بِهَذِهِ الْخُصُوصِيَّةِ إِذْ أَمَرَنَا مَعَ الْأُمَّةِ بِإِقَامَةِ الصَّلَاةِ ثُمَّ خَصَّنَا مِنْ دُونِ الْأُمَّةِ

And as for the twelfth, it is the Words of Mighty and Majestic: And enjoin your family with the Salat and be constant upon it [20:132]. Allah^-azwj Mighty and Majestic Specialised us^-asws with this specialisation when He^-azwj Commanded us with the community with establishing the Salat. Then He^-azwj Specialised us besides the community.

فَكَانَ رَسُولُ اللَّهِ ص يَجِي‏ءُ إِلَى بَابِ عَلِيٍّ وَ فَاطِمَةَ ع بَعْدَ نُزُولِ هَذِهِ الْآيَةِ تِسْعَةَ أَشْهُرٍ كُلَّ يَوْمٍ عِنْدَ حُضُورِ كُلِّ صَلَاةٍ خَمْسَ مَرَّاتٍ فَيَقُولُ الصَّلَاةَ رَحِمَكُمُ اللَّهُ وَ مَا أَكْرَمَ اللَّهُ عَزَّ وَ جَلَّ أَحَداً مِنْ ذَرَارِيِّ الْأَنْبِيَاءِ بِمِثْلِ هَذِهِ الْكَرَامَةِ الَّتِي أَكْرَمَنَا بِهَا وَ خَصَّنَا مِنْ دُونِ جَمِيعِ أَهْلِ بَيْتِهِ‏

Rasool-Allah^-saww used to come to the door of Ali^-asws and (Syeda) Fatima^-asws, after the Revelation of this verse, for nine months, every day during the presence (of the time) for every Salat, five times. He^-saww was saying: ‘The Salat! May Allah^-azwj have Mercy on you^-asws!’ And Allah^-azwj has not Honoured anyone from the offspring of the Prophets^-as by the like of this, the Honour which we^-asws have been Honoured by, and specialised us^-asws apart from all of their^-as Households’.

فَقَالَ الْمَأْمُونُ وَ الْعُلَمَاءُ جَزَاكُمُ اللَّهُ أَهْلَ بَيْتِ نَبِيِّكُمْ عَنِ الْأُمَّةِ خَيْراً فَمَا نَجِدُ الشَّرْحَ وَ الْبَيَانَ فِيمَا اشْتَبَهَ عَلَيْنَا إِلَّا عِنْدَكُمْ‏.

Al-Mamoun and the scholars said, ‘May Allah^-azwj Recompense you^-asws goodly – the People^-asws of the Household of your Prophet^-saww – from this community, for we have not found the explanation and the clarification regarding what was confusing to us, except in your^-asws possession’’.[50]

21- كشف، كشف الغمة فَإِنْ قَالَ قَائِلٌ فَمَا حَقِيقَةُ الْآلِ فِي اللُّغَةِ عِنْدَكَ دُونَ الْمَجَازِ هَلْ هُوَ خَاصٌّ لِأَقْوَامٍ بِأَعْيَانِهِمْ أَمْ عَامٌّ فِي جَمِيعِهِمْ مَتَى سَمِعْنَاهُ مُطْلَقاً غَيْرَ مُقَيَّدٍ فَقُلْ حَقِيقَةُ الْآلِ فِي اللُّغَةِ الْقَرَابَةُ خَاصَّةً دُونَ سَائِرِ الْأُمَّةِ وَ كَذَلِكَ الْعِتْرَةُ وُلْدُ فَاطِمَةَ ع خَاصَّةً وَ قَدْ يُتَجَوَّزُ فِيهِ بِأَنْ يُجْعَلَ لِغَيْرِهِمْ كَمَا تَقُولُ جَاءَنِي أَخِي فَهَذَا يَدُلُّ عَلَى أُخُوَّةِ النَّسَبِ وَ تَقُولُ أَخِي تُرِيدُ فِي الْإِسْلَامِ وَ أَخِي فِي الصَّدَاقَةِ وَ أَخِي فِي الْقَبِيلِ وَ الْحَيِّ قَالَ تَعَالَى‏ وَ إِلى‏ ثَمُودَ أَخاهُمْ صالِحاً وَ لَمْ يَكُنْ أَخَاهُمْ فِي دِينٍ وَ لَا صَدَاقَةٍ وَ لَا نَسَبٍ وَ إِنَّمَا أَرَادَ الْحَيَّ وَ الْقَبِيلَ وَ الْإِخْوَةُ الْأَصْفِيَاءُ وَ الْخُلْصَانُ وَ هُوَ قَوْلُ النَّبِيِّ ص لِعَلِيٍّ ع إِنَّهُ أَخُوهُ قَالَ عَلِيٌّ ع أَنَا عَبْدُ اللَّهِ وَ أَخُو رَسُولِ اللَّهِ لَا يَقُولُهَا بَعْدِي إِلَّا مُفْتَرٍ فَلَوْ لَا أَنَّ لِهَذِهِ الْأُخُوَّةِ مَزِيَّةً عَلَى غَيْرِهَا مَا خَصَّهُ‏ الرَّسُولُ ص بِذَلِكَ وَ فِي رِوَايَةٍ لَا يَقُولُهَا بَعْدِي إِلَّا كَذَّابٌ وَ مِنْ ذَلِكَ قَوْلُهُ تَعَالَى حِكَايَةً عَنْ لُوطٍ هؤُلاءِ بَناتِي هُنَّ أَطْهَرُ لَكُمْ‏ وَ لَمْ يَكُنَ‏ بَنَاتِهِ لِصُلْبِهِ وَ لَكِنْ بَنَاتِ أُمَّتِهِ فَأَضَافَهُنَّ إِلَى نَفْسِهِ رَحْمَةً وَ تَعَطُّفاً وَ تَحَنُّناً وَ قَدْ بَيَّنَ رَسُولُ اللَّهِ ص حَيْثُ سُئِلَ فَقَالَ إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي‏ فَانْظُرُوا كَيْفَ تَخْلُفُونَنِي فِيهِمَا قُلْنَا فَمَنْ أَهْلُ‏ بَيْتِهِ قَالَ آلُ عَلِيٍّ وَ آلُ جَعْفَرٍ وَ آلُ عَقِيلٍ وَ آلُ عَبَّاسٍ وَ سُئِلَ تَغْلِبُ لِمَ سُمِّيَا الثَّقَلَيْنِ‏ قَالَ لِأَنَّ الْأَخْذَ بِهِمَا ثَقِيلٌ قِيلَ وَ لِمَ سُمِّيَتِ الْعِتْرَةَ قَالَ الْعِتْرَةُ الْقِطْعَةُ مِنَ الْمِسْكِ وَ الْعِتْرَةُ أَصْلُ الشَّجَرَةِ.

(An argument)

قَالَ أَبُو حَاتِمٍ السِّجِسْتَانِيُّ رَوَى عَبْدُ الْعَزِيزِ بْنُ الْخَطَّابِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ اجْتَمَعَ‏ آلُ رَسُولِ اللَّهِ ص عَلَى الْجَهْرِ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ وَ عَلَى أَنْ لَا يَمْسَحُوا عَلَى الْخُفَّيْنِ قَالَ ابْنُ خَالَوَيْهِ هَذَا مَذْهَبُ الشِّيعَةِ وَ مَذْهَبُ أَهْلِ الْبَيْتِ وَ قَدْ يُخَصَّصُ ذَلِكَ الْعُمُومُ قَالَ اللَّهُ تَعَالَى‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً قَالَتْ أُمُّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا نَزَلَتْ فِي النَّبِيِّ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ.

(Not a Hadeeth although part of it is from Umm Salama^-ra)

عَنْ أَنَسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ص يَمُرُّ بِبَيْتِ فَاطِمَةَ بَعْدَ أَنْ بَنَى عَلَيْهَا عَلِيٌّ عَلَيْهِمَا السَّلَامُ سِتَّةَ أَشْهُرٍ وَ يَقُولُ الصَّلَاةَ أَهْلَ الْبَيْتِ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ‏.

From Anas (well-known fabricator), said,

‘Rasool-Allah^-saww used to pass by the house of (Syeda) Fatima^-asws after Ali^-asws had built it, for six months, and saying: ‘Al-Salat, People^-asws of the Household! But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, [33:33]’.

قَالَ: وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ فِي دُعَائِهِ اللَّهُمَّ إِنَّ اسْتِغْفَارِي لَكَ مَعَ مُخَالَفَتِي لَلُؤْمٌ وَ إِنَّ تَرْكِيَ الِاسْتِغْفَارَ مَعَ سَعَةِ رَحْمَتِكَ لَعَجْزٌ فَيَا سَيِّدِي إِلَى كَمْ تَتَقَرَّبُ إِلَيَّ وَ تَتَحَبَّبُ وَ أَنْتَ عَنِّي غَنِيٌّ وَ إِلَى كَمْ أَتَبَعَّدُ مِنْكَ وَ أَنَا إِلَيْكَ مُحْتَاجٌ فَقِيرٌ

He said, ‘And Ali^-asws Bin Al Husayn^-asws was saying in his^-asws supplication: ‘O Allah^-azwj! If I^-asws were seek Forgiveness to You^-azwj with my^-asws opposition, would be meanness, and if I^-asws were to seek Forgiveness with the vastness of Your^-azwj Mercy, it would be frustration. O my^-asws Master^-azwj! To how much will You^-azwj be coming closer to me^-asws and Love (me^-asws) and You^-azwj are needless from me^-asws? And to how much will I^-asws distance from You^-azwj and I^-asws am needy to You^-azwj, poor?

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ يَدْعُو بِمَا شَاءَ

O Allah^-azwj! Send Salawat upon Muhammad^-saww and upon People^-asws of his^-saww Household’, and he^-asws would supplicate with whatever he^-asws so desires.

فَمَتَى قُلْنَا آلُ فُلَانٍ مُطْلَقاً فَإِنَّمَا نُرِيدُ مَنْ آلَ إِلَيْهِ بِحَسَبِ الْقَرَابَةِ وَ مَتَى تَجَوَّزْنَا وَقَعَ عَلَى جَمِيعِ الْأُمَّةِ وَ يُحَقِّقُ هَذَا أَنَّهُ لَوْ أَنَّهُ أَوْصَى‏ بِمَالِهِ- لِآلِ رَسُولِ اللَّهِ ص لَمْ يَدْفَعْهُ الْفُقَهَاءُ إِلَّا إِلَى الَّذِينَ حَرُمَتْ عَلَيْهِمُ الصَّدَقَةُ وَ كَانَ بَعْضُ مَنْ يَدَّعِي الْخِلَافَةَ يَخْطُبُ فَلَا يُصَلِّي عَلَى النَّبِيِّ ص فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ إِنَّ لَهُ أُهَيْلَ سَوْءٍ إِذَا ذَكَرْتُهُ اشْرَأَبُّوا فَمِنَ الْمَعْلُومِ أَنَّهُ لَمْ يُرِدْ نَفْسَهُ لِأَنَّهُ كَانَ مِنْ قُرَيْشٍ وَ لَمَّا قَصَدَ الْعَبَّاسُ الْحَقِيقَةَ قَالَ لِأَبِي بَكْرٍ- النَّبِيُّ ص شَجَرَةٌ نَحْنُ أَغْصَانُهَا وَ أَنْتُمْ جِيرَانُهَا وَ آلُ أَعْوَجَ وَ آلُ ذِي الْعِقَالِ نَسْلُ أَفْرَاسٍ مِنْ عِتَاقِ الْخَيْلِ يُقَالُ هَذَا الْفَرَسُ مِنْ آلِ أَعْوَجَ إِذَا كَانَ مِنْ نَسْلِهِمْ لِأَنَّ الْبَهَائِمَ بَطَلَ بَيْنَهَا الْقَرَابَةُ وَ الدِّينُ كَذَلِكَ آلُ مُحَمَّدٍ مِنْ تَنَاسُلِهِ فَاعْرِفْهُ قَالَ تَعَالَى‏ إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ‏ أَيْ عَالَمِي زَمَانِهِمْ فَأَخْبَرَ أَنَّ الْآلَ بِالتَّنَاسُلِ لِقَوْلِهِ تَعَالَى‏ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ‏ قَالَ النَّبِيُّ ص سَأَلْتُ رَبِّي أَنْ لَا يُدْخِلَ بَيْتِيَ النَّارَ فَأَعْطَانِيهَا وَ أَمَّا قَوْلُهُمْ قَرَأْتُ آلَ حم فَهِيَ السُّوَرُ السَّبْعَةُ الَّتِي أَوَّلُهُنَّ حم وَ لَا تَقُلِ الْحَوَامِيمَ وَ قَالَ أَبُو عُبَيْدَةَ الْحَوَامِيمُ سُوَرٌ فِي الْقُرْآنِ عَلَى غَيْرِ الْقِيَاسِ وَ آلُ يس آلُ مُحَمَّدٍ وَ آلُ يس حِزْبِيلُ وَ حَبِيبٌ النَّجَّارُ وَ قَدْ قَالَ ابْنُ دُرَيْدٍ مُخَصِّصاً لِذَلِكَ الْعُمُومِ وَ إِنْ لَمْ يَكُنْ بِنَا حَاجَةٌ إِلَى الِاحْتِجَاجِ بِقَوْلِهِ لِأَنَّ النَّبِيَّ ص قَدْ ذَكَرَهُ فِي عِدَّةِ مَوَاضِعَ‏ كَآيَةِ الْمُبَاهَلَةِ وَ خَصَّ عَلِيّاً وَ فَاطِمَةَ وَ حَسَناً وَ حُسَيْناً ع بِقَوْلِهِ اللَّهُمَّ هَؤُلَاءِ أَهْلِي وَ كَمَا رُوِيَ عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهُ أَدْخَلَ عَلِيّاً وَ فَاطِمَةَ وَ حَسَناً وَ حُسَيْناً ع فِي كِسَاءٍ وَ قَالَ اللَّهُمَّ هَؤُلَاءِ أَهْلِي أَوْ أَهْلُ بَيْتِي فَقَالَتْ أُمُّ سَلَمَةَ وَ أَنَا مِنْكُمْ قَالَ أَنْتِ بِخَيْرٍ أَوْ عَلَى خَيْرٍ كَمَا يَأْتِي فِي مَوْضِعِهِ وَ إِنَّمَا ذَكَرْنَا مَا قَالَهُ ابْنُ دُرَيْدٍ مِنْ قَبْلُ إِنَّهُ بِشِعْرٍ

إِنَّ النَّبِيَّ مُحَمَّداً وَ وَصِيَّهُ‏		وَ ابْنَيْهِ وَ ابْنَتَهُ الْبَتُولَ الطَّاهِرَةَ
أَهْلُ الْعَبَاءِ فَإِنَّنِي بِوَلَائِهِمْ‏		أَرْجُو السَّلَامَةَ وَ النَّجَا فِي الْآخِرَةِ
وَ أَرَى مَحَبَّةَ مَنْ يَقُولُ بِفَضْلِهِمْ‏		سَبَباً يُجِيرُ مِنَ السَّبِيلِ الْجَائِرَةِ
أَرْجُو بِذَاكَ رِضَى الْمُهَيْمِنِ وَحْدَهُ‏		يَوْمَ الْوُقُوفِ عَلَى ظُهُورِ السَّاهِرَةِ

قَالَ السَّاهِرَةُ أَرْضُ الْقِيَامَةِ وَ آلُ مُرَامِرٍ أَوَّلُ مَنْ وَضَعَ الْكِتَابَةَ بِالْعَرَبِيَّةِ وَ أَصْلُهُمْ مِنَ الْأَنْبَارِ وَ الْحِيرَةِ فَقَدْ أَمْلَلْتُ آلُ اللَّهِ وَ آلُ مُحَمَّدٍ وَ آلُ الْقُرْآنِ وَ آلُ السَّرَابِ وَ الْآلُ الشَّخْصُ وَ آلُ أَعْوَجَ فَرَساً وَ آلُ جبلا [الْجَبَلِ‏] وَ آلُ يس وَ آلُ حم وَ آلُ زِنْدِيقَةَ وَ آلُ فِرْعَوْنَ آلُ دِينِهِ وَ آلُ مُرَامِرٍ وَ الْآلُ الْبُرُوجُ وَ الْآلُ الْخِزَانَةُ وَ الْخَاصَّةُ وَ الْآلُ قَرَابَةٌ وَ الْآلُ كُلُّ تَقِيٍّ وَ أَمَّا الْأَهْلُ فَأَهْلُ اللَّهِ وَ أَهْلُ الْقُرْآنِ وَ أَهْلُ الْبَيْتِ النَّبِيُّ وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ ع عَلَى مَا فَسَّرَتْهُ أُمُّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا وَ ذَلِكَ أَنَّ النَّبِيَّ ص بَيْنَا هُوَ ذَاتَ يَوْمٍ جَالِساً إِذَا أَتَتْهُ فَاطِمَةُ ع بِبُرْمَةٍ فِيهَا عَصِيدَةٌ فَقَالَ النَّبِيُّ ص أَيْنَ عَلِيٌّ وَ ابْنَاهُ قَالَتْ فِي الْبَيْتِ قَالَ ادْعِيهِمْ لِي فَأَقْبَلَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ بَيْنَ يَدَيْهِ وَ فَاطِمَةُ أَمَامَهُ فَلَمَّا بَصُرَ بِهِمُ النَّبِيُّ ص تَنَاوَلَ كِسَاءً كَانَ عَلَى الْمَنَامَةِ خَيْبَرِيّاً فَجَلَّلَ بِهِ نَفْسَهُ وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ وَ فَاطِمَةَ ثُمَّ قَالَ اللَّهُمَّ إِنَّ هَؤُلَاءِ أَهْلُ بَيْتِي أَحَبُّ الْخَلْقِ إِلَيَّ فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيراً فَأَنْزَلَ اللَّهُ تَعَالَى‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ‏ الْآيَةَ وَ فِي رِوَايَةٍ أُخْرَى قَالَتْ فَقُلْتُ يَا رَسُولَ اللَّهِ أَ لَسْتُ مِنْ أَهْلِ بَيْتِكَ قَالَ إِنَّكِ عَلَى خَيْرٍ أَوْ إِلَى خَيْرٍ.

(An argument)

وَ مِنْ مُسْنَدِ أَحْمَدَ بْنِ حَنْبَلٍ عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ‏ بَيْنَمَا رَسُولُ اللَّهِ ص فِي بَيْتِي يَوْماً إِذْ قَالَتِ الْخَادِمُ إِنَّ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ بِالسُّدَّةِ

And from (the book) ‘Musnad’ of ibn Hanbal –

‘From Umm Salama^-ra having said, ‘While Rasool-Allah^-saww was in my^-ra house one day when the servant said, ‘Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws are at the door!’

قَالَتْ فَقَالَ لِي قُومِي فَتَنَحَّيْ لِي عَنْ أَهْلِ بَيْتِي قَالَتْ فَقُمْتُ فَتَنَحَّيْتُ مِنَ الْبَيْتِ قَرِيباً فَدَخَلَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ هُمَا صَبِيَّانِ صَغِيرَانِ فَأَخَذَ الصَّبِيَّيْنِ فَوَضَعَهُمَا فِي حَجْرِهِ فَقَبَّلَهُمَا

He^-saww said: ‘Arise and leave me^-saww alone with People^-asws of my^-saww Household’. So I^-ra arose and move aside from the house nearby, and there entered Ali^-asws, and (Syeda) Fatima^-asws and Al-Hassan^-asws and Al-Husayn^-asws, and they^-asws were both young boys. He^-saww took the two children and placed them^-asws in his^-saww lap and kissed them^-asws.

قَالَتْ فَاعْتَنَقَ عَلِيّاً بِإِحْدَى يَدَيْهِ وَ فَاطِمَةَ بِالْيَدِ الْأُخْرَى فَقَبَّلَ فَاطِمَةَ وَ قَبَّلَ عَلِيّاً فَأَغْدَفَ عَلَيْهِمْ خَمِيصَةً سَوْدَاءَ فَقَالَ اللَّهُمَّ إِلَيْكَ لَا إِلَى النَّارِ أَنَا وَ أَهْلُ بَيْتِي

She^-ra said, ‘He^-saww hugged Ali^-asws with one of his^-saww hands, and (Syeda) Fatima^-asws with the other hand. He^-saww kissed (Syeda) Fatima^-asws and kissed Ali^-asws and covered upon them^-asws a black cloth and said: ‘O Allah^-azwj! To You^-azwj, not to the Fire, I^-saww and People^-asws of my^-saww Household’.

قَالَتْ قُلْتُ وَ أَنَا يَا رَسُولَ اللَّهِ فَقَالَ وَ أَنْتِ‏

She^-ra said, ‘I^-ra said, ‘And I^-ra, O Rasool-Allah^-saww?’ He^-saww said: ‘And you^-ra’’.

فَإِنْ سَأَلَ سَائِلٌ فَقَالَ إِنَّمَا أُنْزِلَتْ هَذِهِ فِي أَزْوَاجِ النَّبِيِّ ص لِأَنَّ قَبْلَهَا يا نِساءَ النَّبِيِ‏ فَقُلْ ذَلِكَ غَلَطٌ رِوَايَةً وَ دِرَايَةً أَمَّا الرِّوَايَةُ فَحَدِيثُ أُمِّ سَلَمَةَ وَ فِي بَيْتِهَا نَزَلَتْ هَذِهِ الْآيَةُ وَ أَمَّا الدِّرَايَةُ فَلَوْ كَانَ فِي نِسَاءِ النَّبِيِّ ص لَقِيلَ لِيُذْهِبَ عَنْكُنَّ وَ يُطَهِّرَكُنَّ فَلَمَّا نَزَلَتْ فِي أَهْلِ بَيْتِ النَّبِيِّ ص جَاءَ عَلَى التَّذْكِيرِ لِأَنَّهُمَا مَتَى اجْتَمَعَا غَلَبَ التَّذْكِيرُ وَ أَهْلُ الْكِتَابِ الْيَهُودُ وَ النَّصَارَى وَ أَمَّا قَوْلُهُ تَعَالَى‏ اعْمَلُوا آلَ داوُدَ شُكْراً فَإِنَّهُ يَعْنِي مَا وَهَبَ لَهُمْ مِنَ النُّبُوَّةِ وَ الْمُلْكِ الْعَظِيمِ وَ كَانَ يَحْرُسُ دَاوُدَ فِي كُلِّ لَيْلَةٍ ثَلَاثُونَ أَلْفاً وَ أَلَانَ اللَّهُ لَهُ الْحَدِيدَ وَ رَزَقَهُ حُسْنَ الصَّوْتِ بِالْقِرَاءَةِ وَ آتَاهُ‏ الْحِكْمَةَ وَ فَصْلَ الْخِطابِ‏ قِيلَ فَصْلُ الْخِطَابِ أَمَّا بَعْدُ وَ الْجِبَالُ يُسَبِّحْنَ مَعَهُ وَ الطَّيْرُ وَ أُعْطِيَ سُلَيْمَانُ مُلْكاً لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ وَ سُخِّرَتْ لَهُ الرِّيحُ وَ الْجِنُّ وَ عُلِّمَ مَنْطِقَ الطَّيْرِ وَ الْآلُ جَمْعُ آلَةٍ وَ هِيَ خَشَبَةٌ وَ الْآلُ قَرْيَةٌ يُصَادُ بِهَا السَّمَكُ‏.

(An argument)[51]

22- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ نُصَيْرٍ عَنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنِ السُّدِّيِّ عَنْ أَبِي مَالِكٍ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ تَعَالَى‏ وَ الَّذِينَ آمَنُوا وَ اتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمانٍ أَلْحَقْنا بِهِمْ ذُرِّيَّتَهُمْ‏ قَالَ نَزَلَتْ فِي النَّبِيِّ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ ع‏.

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhamad Bin Al Abbas, from Abdul Aziz Bin Yahya, from Ibrahim Bin Muhammad, from Ali Bin Nusayr, from Al Hakam Bin Zuhayr, from Al Sudy, from Abu Malik,

‘From Ibn Abbas regarding Words of the Exalted: ‘And those who believe and their offspring follow them with Eman, We will Unite their offspring to be with them [52:21]. He said, ‘It was Revealed regarding the Prophet^-saww, and Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws’’.[52]

23- أَقُولُ رَوَى ابْنُ بِطْرِيقٍ فِي الْعُمْدَةِ بِإِسْنَادِهِ عَنِ الثَّعْلَبِيِّ مِنْ تَفْسِيرِهِ بِإِسْنَادِهِ إِلَى أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ رَسُولَ اللَّهِ ص قَالَ لِفَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهَا ايتِينِي بِزَوْجِكِ وَ ابْنَيْكِ فَجَاءَتْ بِهِمْ فَأَلْقَى عَلَيْهِمْ كِسَاءً ثُمَّ رَفَعَ يَدَهُ عَلَيْهِمْ فَقَالَ اللَّهُمَّ هَؤُلَاءِ آلُ مُحَمَّدٍ فَاجْعَلْ صَلَوَاتِكَ وَ بَرَكَاتِكَ عَلَى آلِ مُحَمَّدٍ فَإِنَّكَ حَمِيدٌ مَجِيدٌ

I (Majlisi) am saying, ‘It is reported by Ibn Bateeq in (the book) ‘Al Umda’, by his chain from Al Sa’alby, from his Tafseer, by his chain up to,

‘Umm Salama^-ra (said), ‘Rasool-Allah^-saww said to (Syeda) Fatima^-asws: ‘Come to me^-saww with your^-asws husband^-asws, and your^-asws two sons^-asws’. She^-asws came with them^-asws and he^-saww threw a cloak upon them^-asws, then raised his^-saww hands and said: ‘O Allah^-azwj! They^-asws are Progeny^-asws of Muhammad^-saww, so Make You^-azwj Salawat, and Your^-azwj Blessings to be upon Progeny^-asws of Muhammad^-saww, for You^-azwj are the Praised One, the Glorified One’.

قَالَتْ فَرَفَعْتُ الْكِسَاءَ لِأَدْخُلَ مَعَهُمْ فَاجْتَذَبَهُ وَ قَالَ إِنَّكِ عَلَى خَيْرٍ.

She^-ra said, ‘I^-ra raised the cloak in order to enter to be with them^-asws, but he^-saww pulled it away and said: ‘You^-ra are upon good’’.[53]

24- كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ، عَنِ الْمُفِيدِ رَحِمَهُ اللَّهُ قَالَ: رُوِيَ أَنَّهُ لَمَّا سَارَ الْمَأْمُونُ إِلَى خُرَاسَانَ كَانَ مَعَهُ الْإِمَامُ الرِّضَا عَلِيُّ بْنُ مُوسَى ع فَبَيْنَا هُمَا يَتَسَايَرَانِ إِذْ قَالَ لَهُ الْمَأْمُونُ يَا أَبَا الْحَسَنِ إِنِّي فَكَّرْتُ فِي شَيْ‏ءٍ فَنَتَجَ‏ لِيَ الْفِكْرُ الصَّوَابَ فِيهِ فَكَّرْتُ فِي أَمْرِنَا وَ أَمْرِكُمْ وَ نَسَبِنَا وَ نَسَبِكُمْ فَوَجَدْتُ الْفَضِيلَةَ فِيهِ وَاحِدَةً وَ رَأَيْتُ اخْتِلَافَ شِيعَتِنَا فِي ذَلِكَ مَحْمُولًا عَلَى الْهَوَى وَ الْعَصَبِيَّةِ

(The book) ‘Kunz Al Fawaid’ of Al Karajaky – From Al Mufeed who said,

‘It is reported that when Al-Mamoun travelled to Khurasan, the Imam Al-Reza Ali^-asws Bin Musa^-asws was with him. While they were travelling when Al-Mamoun said to him^-asws, ‘O Abu Al-Hassan^-asws! I am thinking about something, so bring about a correct result for me regarding it. I am thinking regarding our matter and your^-asws matter, and our lineage and your^-asws lineage, and I found one merit therein, and I see the differing of our Shias regarding that to be carried upon the opinions and the prejudices’.

فَقَالَ لَهُ أَبُو الْحَسَنِ الرِّضَا ع إِنَّ لِهَذَا الْكَلَامِ جَوَاباً إِنْ شِئْتَ ذَكَرْتُهُ لَكَ وَ إِنْ شِئْتَ أَمْسَكْتُ فَقَالَ لَهُ الْمَأْمُونُ لَمْ أَقُلْهُ إِلَّا لِأَعْلَمَ مَا عِنْدَكَ فِيهِ

Abu Al-Hassan Al-Reza^-asws said to him: ‘There is an answer for this speech, if you so desire I^-asws shall mentioned it to you, and if you so desire, I^-asws shall withhold’. Al-Mamoun said to him^-asws, ‘I am not saying it except to know what is with you^-asws regarding it’.

قَالَ الرِّضَا ع أَنْشُدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَنَّ اللَّهَ تَعَالَى بَعَثَ نَبِيَّهُ مُحَمَّداً ص فَخَرَجَ عَلَيْنَا مِنْ وَرَاءِ أَكَمَةٍ مِنْ هَذِهِ الْآكَامِ فَخَطَبَ إِلَيْكَ ابْنَتَكَ أَ كُنْتَ مُزَوِّجَهُ إِيَّاهَا

Al-Reza^-asws said: ‘I^-asws adjure you with Allah^-azwj, O commander of the faithful! If Allah^-azwj the Exalted were to (re) Send His^-azwj Prophet^-saww Muhammad^-saww and he^-saww comes out to us from behind a hill from these hills, and proposes to you for your daughter, would you marry her to him^-saww?’

فَقَالَ يَا سُبْحَانَ اللَّهِ وَ هَلْ أَحَدٌ يَرْغَبُ عَنْ رَسُولِ اللَّهِ ص فَقَالَ لَهُ الرِّضَا ع أَ فَتَرَاهُ كَانَ يَحِلُّ لَهُ أَنْ يَخْطُبَ‏ إِلَيَّ

He said, ‘O, Glory be to Allah^-azwj! And is there anyone who would turn Rasool-Allah^-saww away?’ Al-Reza^-asws said to him: ‘Do you view it would be Permissible for him^-saww to propose to me^-asws (regarding my^-asws daughter)?’

قَالَ فَسَكَتَ الْمَأْمُونُ هُنَيْئَةً ثُمَّ قَالَ أَنْتُمْ وَ اللَّهِ أَمَسُّ بِرَسُولِ اللَّهِ رَحِماً.

Al Mamoun was silent for a while, then said, ‘By Allah^-azwj! You^-asws are of womb relationship with Rasool-Allah^-saww yesterday’’.[54]

25- وَ رُوِيَ‏ أَنَّهُ لَمَّا حَجَّ الرَّشِيدُ وَ نَزَلَ فِي الْمَدِينَةِ اجْتَمَعَ إِلَيْهِ بَنُو هَاشِمٍ وَ بَقَايَا الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ وُجُوهُ النَّاسِ وَ كَانَ فِي الْقَوْمِ الْإِمَامُ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا

And it is reported that when (The caliph Haroun) Al-Rasheed performed Hajj and encamped in Al-Medina, the clan of Hashim, and the remaining one of the Emigrants and the Helpers, and faces of the people gathered to him, and among the people was the Imam Abu Al-Hassan Musa^-asws Bin Ja’far^-asws.

فَقَالَ لَهُمُ الرَّشِيدُ قُومُوا بِنَا إِلَى زِيَارَةِ رَسُولِ اللَّهِ ثُمَّ نَهَضَ مُعْتَمِداً عَلَى يَدِ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع حَتَّى انْتَهَى إِلَى قَبْرِ رَسُولِ اللَّهِ فَوَقَفَ عَلَيْهِ وَ قَالَ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ السَّلَامُ عَلَيْكَ يَا ابْنَ عَمِّ افْتِخَاراً عَلَى قَبَائِلِ الْعَرَبِ الَّذِينَ حَضَرُوا مَعَهُ وَ اسْتِطَالَةً عَلَيْهِمْ بِالنَّسَبِ

Al-Rasheed said to them, ‘Arise with us to visit Rasool-Allah^-azwj!’ Then he got up leaning upon a hand of Abu Al-Hassan Musa^-asws Bin Ja’far^-asws until he ended up to the grave of Rasool-Allah^-saww and paused at it and said, ‘Greetings be unto you^-saww, O Rasool-Allah^-saww! Greetings be unto you^-saww, O son of an uncle’ – priding upon the Arab tribes, those who were present with him, and to be tall upon them with the lineage.

قَالَ فَنَزَعَ أَبُو الْحَسَنِ مُوسَى ع يَدَهُ مِنْ يَدِهِ وَ قَالَ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ السَّلَامُ عَلَيْكَ يَا أَبَهْ

He (the reporter) said, ‘Abu Al-Hassan Musa^-asws removed his^-asws hand from his hand and said: ‘Greetings be unto you^-saww, O Rasool-Allah^-saww! Greetings be unto you^-saww, O father^-saww!’

قَالَ فَتَغَيَّرَ وَجْهُ الرَّشِيدِ ثُمَّ قَالَ يَا أَبَا الْحَسَنِ إِنَّ هَذَا لَهُوَ الْفَخْرُ.

He (the narrator) said, ‘The face of Rasheed changes, then he said, ‘O Abu Al-Hassan^-asws! Surely this, it is the pride!’’[55]

26- خَبَرُ يَحْيَى بْنِ يَعْمُرَ مَعَ الْحَجَّاجِ قَالَ الشَّعْبِيُ‏ كُنْتُ بِوَاسِطٍ وَ كَانَ يَوْمَ أَضْحًى فَحَضَرْتُ صَلَاةَ الْعِيدِ مَعَ الْحَجَّاجِ فَخَطَبَ خُطْبَةً بَلِيغَةً فَلَمَّا انْصَرَفَ جَاءَنِي رَسُولُهُ فَأَتَيْتُهُ فَوَجَدْتُهُ جَالِساً مُسْتَوْفِزاً قَالَ يَا شَعْبِيُّ هَذَا يَوْمُ أَضْحًى وَ قَدْ أَرَدْتُ أَنْ أُضَحِّيَ فِيهِ بِرَجُلٍ مِنْ أَهْلِ الْعِرَاقِ وَ أَحْبَبْتُ أَنْ تَسْمَعَ قَوْلَهُ فَتَعْلَمَ أَنِّي قَدْ أَصَبْتُ الرَّأْيَ فِيمَا أَفْعَلُ بِهِ فَقُلْتُ أَيُّهَا الْأَمِيرُ أَ وَ تَرَى أَنْ تَسْتَنَّ بِسُنَّةِ رَسُولِ اللَّهِ ص وَ تُضَحِّيَ بِمَا أَمَرَ أَنْ‏ يُضَحَّى بِهِ وَ تَفْعَلَ مِثْلَ فِعْلِهِ وَ تَدَعَ مَا أَرَدْتَ أَنْ تَفْعَلَهُ بِهِ فِي هَذَا الْيَوْمِ الْعَظِيمِ إِلَى غَيْرِهِ فَقَالَ يَا شَعْبِيُّ إِنَّكَ إِذَا سَمِعْتَ مَا يَقُولُ صَوَّبْتَ رَأْيِي فِيهِ لِكَذِبِهِ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ إِدْخَالِهِ الشُّبْهَةَ فِي الْإِسْلَامِ قُلْتُ أَ فَيَرَى الْأَمِيرُ أَنْ يُعْفِيَنِي مِنْ ذَلِكَ قَالَ لَا بُدَّ مِنْهُ ثُمَّ أَمَرَ بِنَطْعٍ فَبُسِطَ وَ بِالسَّيَّافِ فَأُحْضِرَ وَ قَالَ أَحْضِرُوا الشَّيْخَ فَأَتَوْا بِهِ فَإِذَا هُوَ يَحْيَى بْنُ يَعْمُرَ فَاغْتَمَمْتُ غَمّاً شَدِيداً وَ قُلْتُ فِي نَفْسِي وَ أَيُّ شَيْ‏ءٍ يَقُولُهُ يَحْيَى مِمَّا يُوجِبُ قَتْلَهُ فَقَالَ لَهُ الْحَجَّاجُ أَنْتَ تَزْعُمُ أَنَّكَ زَعِيمُ أَهْلِ الْعِرَاقِ قَالَ يَحْيَى أَنَا فَقِيهٌ مِنْ فُقَهَاءِ أَهْلِ الْعِرَاقِ قَالَ فَمِنْ أَيِّ فِقْهِكَ زَعَمْتَ أَنَّ الْحَسَنَ وَ الْحُسَيْنَ مِنْ ذُرِّيَّةِ رَسُولِ اللَّهِ ص قَالَ مَا أَنَا زَاعِمُ ذَلِكَ بَلْ قَائِلُهُ بِحَقٍّ قَالَ وَ أَيُّ حَقٍّ قُلْتَهُ‏ قَالَ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَنَظَرَ إِلَيَّ الْحَجَّاجُ وَ قَالَ اسْمَعْ مَا يَقُولُ فَإِنَّ هَذَا مِمَّا لَمْ أَكُنْ سَمِعْتُهُ عَنْهُ أَ تَعْرِفُ أَنْتَ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ أَنَّ الْحَسَنَ وَ الْحُسَيْنَ مِنْ ذُرِّيَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ فَجَعَلْتُ أُفَكِّرُ فِي ذَلِكَ فَلَمْ أَجِدْ فِي الْقُرْآنِ شَيْئاً يَدُلُّ عَلَى ذَلِكَ وَ فَكَّرَ الْحَجَّاجُ مَلِيّاً ثُمَّ قَالَ لِيَحْيَى لَعَلَّكَ تُرِيدُ قَوْلَ اللَّهِ عَزَّ وَ جَلَ‏ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ‏ وَ أَنَّ رَسُولَ اللَّهِ ص خَرَجَ لِلْمُبَاهَلَةِ وَ مَعَهُ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ قَالَ الشَّعْبِيُّ فَكَأَنَّمَا أَهْدَى إِلَى قَلْبِي سُرُوراً وَ قُلْتُ فِي نَفْسِي وَ قَدْ خَلَصَ يَحْيَى وَ كَانَ الْحَجَّاجُ حَافِظاً لِلْقُرْآنِ‏ فَقَالَ لَهُ يَحْيَى وَ اللَّهِ إِنَّهَا لَحُجَّةٌ فِي ذَلِكَ بَلِيغَةٌ وَ لَكِنْ لَيْسَ مِنْهَا أَحْتَجُّ لِمَا قُلْتُ فَاصْفَرَّ وَجْهُ الْحَجَّاجِ وَ أَطْرَقَ مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ إِلَى يَحْيَى وَ قَالَ لَهُ إِنْ أَنْتَ جِئْتَ مِنْ كِتَابِ اللَّهِ بِغَيْرِهَا فِي ذَلِكَ فَلَكَ عَشَرَةُ آلَافِ دِرْهَمٍ وَ إِنْ لَمْ تَأْتِ بِهَا فَأَنَا فِي حِلٍّ مِنْ دَمِكَ قَالَ نَعَمْ قَالَ الشَّعْبِيُّ فَغَمَّنِي قَوْلُهُ وَ قُلْتُ أَ مَا كَانَ فِي الَّذِي نَزَعَ بِهِ الْحَجَّاجُ مَا يَحْتَجُّ بِهِ يَحْيَى وَ يُرْضِيهِ بِأَنَّهُ قَدْ عَرَفَهُ وَ سَبَقَهُ إِلَيْهِ وَ يَتَخَلَّصُ مِنْهُ حَتَّى رَدَّ عَلَيْهِ وَ أَفْحَمَهُ فَإِنْ جَاءَهُ بَعْدَ هَذَا بِشَيْ‏ءٍ لَمْ آمَنْ أَنْ يُدْخِلَ عَلَيْهِ مِنَ الْقَوْلِ مَا يُبْطِلُ بِهِ حُجَّتَهُ لِئَلَّا يَدَّعِيَ أَنَّهُ قَدْ عَلِمَ مَا قَدْ جَهِلَهُ هُوَ فَقَالَ يَحْيَى لِلْحَجَّاجِ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ‏ مَنْ عَنَى بِذَلِكَ قَالَ الْحَجَّاجُ إِبْرَاهِيمَ قَالَ فَدَاوُدُ وَ سُلَيْمَانُ مِنْ ذُرِّيَّتِهِ قَالَ نَعَمْ قَالَ يَحْيَى وَ مَنْ نَصَّ اللَّهُ عَلَيْهِ بَعْدَ هَذَا أَنَّهُ مِنْ ذُرِّيَّتِهِ فَقَرَأَ الْحَجَّاجُ‏ وَ أَيُّوبَ وَ يُوسُفَ وَ مُوسى‏ وَ هارُونَ وَ كَذلِكَ نَجْزِي الْمُحْسِنِينَ‏ قَالَ يَحْيَى وَ مَنْ قَالَ‏ وَ زَكَرِيَّا وَ يَحْيى‏ وَ عِيسى‏ قَالَ يَحْيَى وَ مِنْ أَيْنَ كَانَ عِيسَى مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَ لَا أَبَ لَهُ قَالَ مِنْ قِبَلِ أُمِّهِ مَرْيَمَ قَالَ يَحْيَى فَمَنْ أَقْرَبُ مَرْيَمُ مِنْ إِبْرَاهِيمَ أَمْ فَاطِمَةُ مِنْ مُحَمَّدٍ ص وَ عِيسَى مِنْ إِبْرَاهِيمَ أَمِ الْحَسَنُ وَ الْحُسَيْنُ مِنْ رَسُولِ اللَّهِ قَالَ الشَّعْبِيُّ فَكَأَنَّمَا أَلْقَمَهُ حَجَراً فَقَالَ أَطْلِقُوهُ قَبَّحَهُ اللَّهُ وَ ادْفَعُوا إِلَيْهِ عَشَرَةَ آلَافِ دِرْهَمٍ لَا بَارَكَ اللَّهُ لَهُ فِيهَا ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ قَدْ كَانَ رَأْيُكَ صَوَاباً وَ لَكِنَّا أَبَيْنَاهُ وَ دَعَا بِجَزُورٍ فَنَحَرَهُ‏ وَ قَامَ فَدَعَا بِالطَّعَامِ فَأَكَلَ وَ أَكَلْنَا مَعَهُ وَ مَا تَكَلَّمَ بِكَلِمَةٍ حَتَّى انْصَرَفْنَا وَ لَمْ يَزَلْ مِمَّا احْتَجَّ بِهِ يَحْيَى بْنُ يَعْمُرَ وَاجِماً.

(Arguments of a jurist Al Shabi)[56]

باب 8 آخر في أن كل نسب و سبب منقطع إلا نسب رسول الله ص و سببه‏

CHAPTER 8 – ANOTHER REGARDING THAT EVERY LINEAGE, AND AFFLIATION WOULD BE TERMINATION EXCEPT LINEAGE OF RASOOL-ALLAH (S.A.W) AND HIS^-saww AFFILIATIONS

1- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ عَنِ الرِّضَا عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ كُلُّ نَسَبٍ وَ صِهْرٍ مُنْقَطِعٌ يَوْمَ الْقِيَامَةِ سَتْراً مِنَ اللَّهِ عَلَيْهِ إِلَّا نَسَبِي وَ سَبَبِي‏.

(The book) ‘Al Amaali’ of the sheikh Al Tusi – Ibn Al Salt, from Ibn Uqda, from Ali Bin Muhammad Al Alawy, from Ja’far Bin Muhammad Bin Isa, from Ubeydullah Bin Ali,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Every lineage and in-law relationships would be termination on the Day of Qiyamah, as a Veil from Allah^-azwj upon it, except my^-saww lineage and my^-saww affiliation’’.[57]

2- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ مُعَاذٍ عَنْ زَكَرِيَّا بْنِ عَدِيٍّ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ عَنْ حَمْزَةَ بْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ أَبِيهِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عَلَى الْمِنْبَرِ مَا بَالُ أَقْوَامٍ يَقُولُونَ إِنَّ رَحِمَ رَسُولِ اللَّهِ لَا يُشَفَّعُ‏ يَوْمَ الْقِيَامَةِ بَلَى وَ اللَّهِ‏ إِنَّ رَحِمِي لَمَوْصُولَةٌ فِي الدُّنْيَا وَ الْآخِرَةِ

(The book) ‘Al Amaali’ of the sheikh Al Tusi Al Mufeed – From Ibn Qawlawiyah, from Ja’far Bin Muhammad Bin Masoud, from his father, from Muhammad Bin Khalid, from Muhammad Bin Muaz, from Zakariya Bin Aday, from Ubeydullah Bin Umar, from Abdullah Bin Muhammad Bin Aqeel, from Hamza Bin Abu Saeed Al Khudry, from his father who said,

‘I heard Rasool-Allah^-saww saying upon the pulpit: ‘What is the people who are saying that the relatives of Rasool-Allah^-saww will not be interceded for on the Day of Qiyamah? Yes, by Allah^-azwj! My^-saww relatives would be connected in the world and the Hereafter.

وَ إِنِّي أَيُّهَا النَّاسُ فَرَطُكُمْ‏ يَوْمَ الْقِيَامَةِ عَلَى الْحَوْضِ فَإِذَا جِئْتُمْ قَالَ الرَّجُلُ يَا رَسُولَ اللَّهِ أَنَا فُلَانُ بْنُ فُلَانٍ فَأَقُولُ أَمَّا النَّسَبُ فَقَدْ عَرَفْتُهُ وَ لَكِنَّكُمْ أَخَذْتُمْ بَعْدِي ذَاتَ الشِّمَالِ وَ ارْتَدَدْتُمْ عَلَى أَعْقَابِكُمُ الْقَهْقَرَى‏.

And I^-saww, O you people, I^-saww shall stay away from you on the Day of Qiyamah at the Fountain. So, when you come, the man would say, ‘O Rasool-Allah^-saww! I am so and so, son of so and so!’, and I^-saww shall be saying: ‘As, for the lineage, I^-saww have recognised it, but after me^-saww you took to the left and turned upon your heels backwards’’.[58]

3- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ عَنْ حَمْزَةَ بْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ عَنْ أَبِيهِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: أَ تَزْعُمُونَ أَنْ رَحِمَ نَبِيِّ اللَّهِ لَا يَنْفَعُ قَوْمَهُ يَوْمَ الْقِيَامَةِ بَلَى وَ اللَّهِ إِنَّ رَحِمِي لَمَوْصُولَةٌ فِي الدُّنْيَا وَ الْآخِرَةِ

(The book) ‘Al Amaali’ of the sheikh Al Tusi – Abu Amro, from Ibn Uqda, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Abdullah Bin Muhammad bin Aqeel, from Hamza Bin Abu Saeed Al Khudry, from his father,

‘From the Prophet^-saww having said: ‘Are you alleging that the relationship of the Prophet^-saww of Allah^-azwj would not befit its people on the Day of Qiyamah? Yes, by Allah^-azwj! My^-saww relationship is connected in the world and the Hereafter’.

ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ أَنَا فَرَطُكُمْ عَلَى الْحَوْضِ فَإِذَا جِئْتُ وَ قَامَ رِجَالٌ يَقُولُونَ يَا نَبِيَّ اللَّهِ أَنَا فُلَانُ بْنُ فُلَانٍ وَ قَالَ آخَرُ يَا نَبِيَّ اللَّهِ أَنَا فُلَانُ بْنُ فُلَانٍ وَ قَالَ آخَرُ يَا نَبِيَّ اللَّهِ أَنَا فُلَانُ بْنُ فُلَانٍ فَأَقُولُ أَمَّا النَّسَبَ فَقَدْ عَرَفْتُ وَ لَكِنَّكُمْ أَحْدَثْتُمْ بَعْدِي وَ ارْتَدَدْتُمُ الْقَهْقَرَى‏.

Then he^-saww said: ‘O you people! I^-saww shall stay away from you at the Fountain! So, when a man comes and stands saying, ‘O Prophet^-saww of Allah^-azwj! I am so and so, son of so and so’, and another one say, ‘I am so and so, son of so and so’, I^-saww shall be saying: ‘As for the lineage, so I^-saww have recognised, but you innovated after me^-saww and turned around on your heels backwards’’.[59]

(Please note the next five Ahadeeth are from Shafi’e book and you will see the problem straight away)

4- مد، العمدة بِإِسْنَادِهِ إِلَى مُسْنَدِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ بِإِسْنَادِهِ قَالَ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ خَطَبَ إِلَى عَلِيٍّ ع أُمَّ كُلْثُومٍ فَاعْتَلَ‏ عَلَيْهِ بِصِغَرِهَا فَقَالَ لَهُ لَمْ أَكُنْ أُرِيدُ الْبَاهَ وَ لَكِنِّي سَمِعْتُ رَسُولَ اللَّهِ يَقُولُ كُلُّ سَبَبٍ وَ نَسَبٍ يَنْقَطِعُ يَوْمَ الْقِيَامَةِ مَا خَلَا سَبَبِي وَ نَسَبِي كُلُّ قَوْمٍ عَصَبَتُهُمْ لِأَبِيهِمْ مَا خَلَا وُلْدَ فَاطِمَةَ فَإِنِّي أَنَا أَبُوهُمْ وَ عَصَبَتُهُمْ‏.

(The book) ‘Al Amda’ – By his chain to (the book) ‘Musnad’ Abdullah Bin Ahmad Bin Hanbal (non-Shia imam), by his chain,

‘Umar Bin Al-Khattab proposed to Ali^-asws for Umm Kulsoom, but he^-asws postponed upon him due to her young age. He said to him^-asws, ‘I do not intend the marital relationship, but I heard Rasool-Allah^-saww saying: ‘Every affiliation and lineage would be termination on the Day of Qiyamah apart from my^-saww affiliation and my^-saww lineage. Every people would be bound to their fathers, apart from the children of (Syeda) Fatima^-asws, for I^-saww am their father^-saww and their binding’’.[60]

5- مد، العمدة مِنْ مَنَاقِبِ الْفَقِيهِ ابْنِ الْمَغَازِلِيِّ الشَّافِعِيِّ بِإِسْنَادِهِ عَنْهُ عَنْ أَبِي طَالِبٍ‏ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ أَحْمَدَ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ هَاشِمٍ الْحَرَّانِيِّ عَنْ مُحَمَّدِ بْنِ طَلْحَةَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ زَيْدٍ عَنِ الْمِنْهَالِ بْنِ عَمْرٍو عَنِ ابْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ وَ عَنْ عُمَرَ بْنِ الْخَطَّابِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ كُلُّ سَبَبٍ وَ نَسَبٍ مُنْقَطِعٌ‏ يَوْمَ الْقِيَامَةِ إِلَّا مَا كَانَ مِنْ سَبَبِي وَ نَسَبِي‏.

(The book) ‘Al Amda’, from the virtues of the jurist Ibn Al Magazaly Al Shafie, by his chain, from him, from Abu Talib Muhammad Bin Ahmad Bin Usman, from Ali Bin Muhammad, from Al Hassan Bin Ahmad Bin Saeed, from Al Hassan Bin Hashim Al Harrany, from Muhammad Bin Talha, from Abdullah Bin Umar, from Zayd, from Al Minhal Bin Amro, from Ibn Jubeyr, from Ibn Abbas, and Umar Bin Al Khattab who said,

‘Rasool-Allah^-saww said: ‘Every affiliation and lineage would be terminated on the Day of Qiyamah except what was from my^-saww affiliation and my^-saww lineage’’.[61]

6- وَ مِنَ الْكِتَابِ الْمَذْكُورِ بِإِسْنَادِهِ إِلَى ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَمَّا خَلَقَ اللَّهُ الْخَلْقَ اخْتَارَ الْعَرَبَ فَاخْتَارَ قُرَيْشاً وَ اخْتَارَ بَنِي هَاشِمٍ‏ فَأَنَا خِيَرَةٌ مِنْ خِيَرَةٍ أَلَا فَأَحِبُّوا قُرَيْشاً وَ لَا تُبْغِضُوهَا فَتَهْلِكُوا

And from the mentioned book, by his chain to Ibn Umar who said,

‘Rasool-Allah^-saww said: ‘When Allah^-azwj Created the creatures, Chose the Arabs, and chose Quraysh, and Chose the Clan of Hashim. Thus I^-saww am the Choice from a Choice. Indeed! Love Quraysh and do not hate it for you will be destroyed.

أَلَا كُلُّ سَبَبٍ وَ نَسَبٍ مُنْقَطِعٌ‏ يَوْمَ الْقِيَامَةِ إِلَّا سَبَبِي وَ نَسَبِي أَلَا وَ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ مِنْ نَسَبِي وَ حَسَبِي فَمَنْ أَحَبَّهُ فَقَدْ أَحَبَّنِي وَ مَنْ أَبْغَضَهُ فَقَدْ أَبْغَضَنِي‏.

Indeed! Every affiliation and lineage would be terminated on the Day of Qiyamah except my^-saww affiliation and my^-saww lineage. Indeed! And that Ali Bin Abu Talib^-asws is from my^-saww lineage and my^-saww affiliation. So, the one who loves him^-asws, so he has loved me^-saww, and one who hates him^-asws, so he has hated me^-saww’’.[62]

7- وَ أَيْضاً مِنَ الْكِتَابِ الْمَذْكُورِ عَنِ الْحَسَنِ بْنِ أَحْمَدَ عَنْ هِلَالِ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ أَخِي دِعْبِلٍ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ سَمِعْتُ النَّبِيَّ ص يَقُولُ‏ كُلُّ سَبَبٍ وَ نَسَبٍ يَنْقَطِعُ يَوْمَ الْقِيَامَةِ إِلَّا سَبَبِي وَ نَسَبِي‏.

And as well from the mentioned book – From Al Hassan Bin Ahmad, from hilal Bin Muhammad, from Ismail Bin Ali, from his father, from his brother Deobel, from Sufyan Al Sowry,

‘From Abu Abdullah Ja’far Bin Muhammad^-asws, from his^-asws father^-asws Muhammad Bin Ali^-asws: ‘Umar Bin Al Khattab said, ‘I heard the Prophet^-saww saying: ‘All affilications and lineages would be terminated on the Day of Qiyamah except my^-saww affilication and my^-saww lineage’’.[63] (And why would the Imam^-asws quote from Umar Bin Al Khattab when he^-asws was cursing him in the Salat?)

8- وَ أَيْضاً رُوِيَ مِنَ الْكِتَابِ الْمَذْكُورِ بِإِسْنَادِهِ إِلَى ابْنِ عُمَرَ قَالَ: صَعِدَ عُمَرُ بْنُ الْخَطَّابِ الْمِنْبَرَ فَقَالَ أَيُّهَا النَّاسُ وَ اللَّهِ مَا حَمَلَنِي عَلَى الْإِلْحَاحِ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ فِي ابْنَتِهِ إِلَّا أَنِّي سَمِعْتُ رَسُولَ اللَّهِ يَقُولُ كُلُّ سَبَبٍ وَ نَسَبٍ وَ صِهْرٍ مُنْقَطِعٌ إِلَّا نَسَبِي وَ صِهْرِي‏.

And as well, it is reported from the mentioned book, by his chain up to Ibn Umar who said,

‘Umar Bin Al Khattab ascended the pulpit and said, ‘O you people! By Allah^-azwj, nothing carried me upon pressurising Ali Bin Abu Talib^-asws regarding his^-asws daughter (Umm Kulsoom) except I heard Rasool-Allah^-saww saying: ‘Every affilication and lineage and in-law relationships would be terminated except my^-saww affiliation and my^-saww in-law relationships’’.[64]

9 كَنْزُ الْفَوَائِدِ، لِلْكَرَاجُكِيِّ عَنِ الْقَاضِي السُّلَمِيِّ أَسَدِ بْنِ إِبْرَاهِيمَ عَنِ الْعَتَكِيِ‏ عُمَرَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْبَغْدَادِيِّ عَنِ الْكُدَيْمِيِّ عَنْ بِشْرِ بْنِ مِهْرَانَ عَنْ شَرِيكِ بْنِ شَبِيبٍ عَنْ عَرْقَدَةَ عَنِ الْمُسْتَطِيلِيِ‏ بْنِ حُصَيْنٍ قَالَ: خَطَبَ عُمَرُ بْنُ الْخَطَّابِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع ابْنَتَهُ فَاعْتَلَّ عَلَيْهِ بِصِغَرِهَا وَ قَالَ إِنِّي أَعْدَدْتُهَا لِابْنِ أَخِي جَعْفَرٍ

(The book) ‘Kunz Al Fawaid’ of Al Karajaky, from the judge Al Sulamy Asad Bin Ibrahim, from Al Atka Umar Bin Ali, from Muhammad Bin Is’haq Al Baghdady, from Al Kudeymi, from Bishr bin Mihran, from Shareek Bin Shuaeyb, from Arqada, from Al Mustatily Bin Husayn who said,

‘Umar Bin Al Khattab proposed to Ali Bin Abu Talib^-asws for his^-asws daughter (Umm Kulsoom), but he^-asws suspended to him due to her young age and said, ‘I^-asws have counted her for a son of my^-asws brother^-asws Ja’far^-asws’.

فَقَالَ عُمَرُ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ كُلُّ حَسَبٍ وَ نَسَبٍ مُنْقَطِعٌ يَوْمَ الْقِيَامَةِ مَا خَلَا حَسَبِي وَ نَسَبِي وَ كُلُّ بَنِي أُنْثَى عَصَبَتُهُمْ لِأَبِيهِمْ مَا خَلَا بَنِي فَاطِمَةَ فَإِنِّي أَنَا أَبُوهُمْ وَ أَنَا عَصَبَتُهُمْ‏.

Umar said, ‘I heard Rasool-Allah^-saww saying: ‘Every affiliation and lineage would be terminated on the Day of Qiyamah apart from my^-saww affiliation and my^-saww lineage, and every son of a woman, their binding would be to their father apart from the sons of Fatima^-asws, for I^-saww am their father and I^-saww am their binding’’.[65]

باب 9 أن الأئمة من ذرية الحسين عليهم السلام و أن الإمامة بعده في الأعقاب و لا تكون في أخوين‏

CHAPTER 9 – THE IMAMS^-asws ARE FROM THE OFFSPRING OF AL-HUSAYN^-asws, AND THAT THE IMAMATE AFTER HIM^-asws IS IN HIS^-asws POSTERITY AND CANNOT HAPPEN TO BE IN TWO BROTHERS

1- ك، إكمال الدين الطَّالَقَانِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: قُلْتُ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع الْحَسَنُ أَفْضَلُ أَمِ الْحُسَيْنُ فَقَالَ الْحَسَنُ أَفْضَلُ مِنَ الْحُسَيْنِ قُلْتُ فَكَيْفَ صَارَتِ الْإِمَامَةُ مِنْ بَعْدِ الْحُسَيْنِ فِي عَقِبِهِ دُونَ وُلْدِ الْحَسَنِ

(The book) ‘Ikmal Al Deen’ – Al Talaqany, from Ibn Uqda, from Ali Bin Al Hassan Bin Fazzal, from his father, from Hisham Bin Salim who said,

‘I said to Ali Sadiq Ja’far^-asws Bin Muhammad^-asws: ‘Is Al-Hassan^-asws superior or Al-Husayn^-asws?’ He^-asws said: ‘Al-Hassan^-asws is superior than Al-Husayn^-asws’. I said, ‘So how did the Imamate from after Al-Husayn^-asws came to be besides the sons of Al Hassan^-asws?’

فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَبَّ أَنْ يَجْعَلَ‏ سُنَّةَ مُوسَى وَ هَارُونَ جَارِيَةً فِي الْحَسَنِ وَ الْحُسَيْنِ أَ لَا تَرَى أَنَّهُمَا كَانَا شَرِيكَيْنِ فِي النُّبُوَّةِ كَمَا كَانَ الْحَسَنُ وَ الْحُسَيْنُ شَرِيكَيْنِ فِي الْإِمَامَةِ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ النُّبُوَّةَ فِي وُلْدِ هَارُونَ وَ لَمْ يَجْعَلْهَا فِي وُلْدِ مُوسَى وَ إِنْ كَانَ مُوسَى أَفْضَلَ مِنْ هَارُونَ

So he^-asws said: ‘Allah^-azwj Blessed and Exalted Loved for the Sunnah of Musa^-as and Haroun^-as to flow in Al-Hassan^-asws and Al-Husayn^-asws. Do you not see that the two of them^-as were both associates in the Prophet-hood just as Al-Hassan^-asws and Al-Husayn^-asws are both associates in the Imamate?’ Allah^-azwj Mighty and Majestic Made the Prophet-hood to be in the sons of Haroun^-as and did not Make it to be in the sons of Musa^-as, although Musa^-as was superior than Haroun^-as’.

قُلْتُ فَهَلْ يَكُونُ إِمَامَانِ فِي وَقْتٍ‏ قَالَ لَا إِلَّا أَنْ يَكُونَ أَحَدُهُمَا صَامِتاً مَأْمُوماً لِصَاحِبِهِ وَ الْآخَرُ نَاطِقاً إِمَاماً لِصَاحِبِهِ وَ أَمَّا أَنْ يَكُونَا إِمَامَيْنِ نَاطِقَيْنِ فِي وَقْتٍ وَاحِدٍ فَلَا

I said, ‘Can there be two Imams^-asws at any one time?’ He^-asws said: ‘No, except that one of the two would be silent and follow his^-asws companion^-asws, and the other one would be a speaking Imam^-asws for his^-asws companion^-asws. As for there being two speaking Imams^-asws at any one time, so no’.

قُلْتُ فَهَلْ تَكُونُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع قَالَ لَا إِنَّمَا هِيَ جَارِيَةٌ فِي عَقِبِ الْحُسَيْنِ ع كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ‏ ثُمَّ هِيَ جَارِيَةٌ فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ إِلَى يَوْمِ الْقِيَامَةِ.

I said, ‘So will be Imamate come to be in two brothers after Al-Hassan^-asws and Al-Husayn^-asws?’ He^-asws said: ‘No, but it is flowing in the posterity of Al-Husayn^-asws, just as Allah^-azwj Mighty and Majestic Said: And He Made it a Word to remain in his posterity [43:28], then it will flow in the posterity, and the posterity of the posterity up to the Day of Judgement’’.[66]

2- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَعُودُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ وَ لَا يَكُونُ بَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ إِلَّا فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ‏.

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – Sa’ad, from Al Yaqteeni, from Yunus, from Al Husayn Bin Sowbir,

‘From Abu Abdullah^-asws having said: ‘The Imamate will not return to be in two brothers after Al-Hassan^-asws and Al-Husayn^-asws, nor will it happen to be after Ali^-asws Bin Al-Husayn^-asws except in the posterity, and posterity of the posterity’’.[67]

3- غط، الغيبة للشيخ الطوسي مُحَمَّدٌ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ عُقْبَةَ بْنِ جَعْفَرٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع قَدْ بَلَغْتَ مَا بَلَغْتَ وَ لَيْسَ لَكَ وَلَدٌ فَقَالَ يَا عُقْبَةَ بْنَ جَعْفَرٍ إِنَّ صَاحِبَ هَذَا الْأَمْرِ لَا يَمُوتُ حَتَّى يَرَى وَلَدَهُ مِنْ بَعْدِهِ‏.

(The book) ‘Al Ghayba’ of Al Tusi – Muhammad Al Himeyri, from his father, from Ibn Isa, from Al Bazanty, from Uqba Bin Ja’far who said,

‘I said to Abu Al-Hassan (Al-Reza)^-asws, ‘It has reached what has reached and there isn’t a son^-asws for you^-asws’.  He said, ‘O Uqba Bin Ja’far! The Master of this command will not be dying until he^-asws sees his^-asws son^-asws from after him^-asws’’.[68]

4- غط، الغيبة للشيخ الطوسي أَبِي عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنِ الْحَسَنِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَا أَبَا حَمْزَةَ إِنَّ الْأَرْضَ لَنْ تَخْلُوَ إِلَّا وَ فِيهَا عَالِمٌ مِنَّا فَإِنْ زَادَ النَّاسُ قَالَ قَدْ زَادُوا وَ إِنْ نَقَصُوا قَالَ قَدْ نَقَصُوا

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – My father, from Muhammad Bin Isa, from Al Washa, from Umar Bin Aban, from Al Hassan Bin Abu Hamza, from his father,

‘From Abu Ja’far^-asws having said: ‘O Abu Hamza! The earth will never be vacant except and therein is a knowledgeable one^-asws from us^-asws. So, if the people make an addition, he^-asws would say: ‘They had added’, and if they reduce, he^-asws he would say: ‘They have reduced’.

وَ لَنْ يُخْرِجَ اللَّهُ‏ ذَلِكَ الْعَالِمَ حَتَّى يَرَى فِي وُلْدِهِ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ اللَّهُ‏.

And Allah^-azwj will never Exit that knowledgeable one^-asws (from the world) until he^-asws sees among his^-asws children one^-asws would know similar to his^-asws knowledge, or whatever Allah^-azwj so Desires’’.[69]

5- غط، الغيبة للشيخ الطوسي مُحَمَّدٌ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ قَالَ: دَخَلَ عَلِيُّ بْنُ أَبِي حَمْزَةَ عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ لَهُ أَنْتَ إِمَامٌ قَالَ نَعَمْ فَقَالَ لَهُ إِنِّي سَمِعْتُ جَدَّكَ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ لَا يَكُونُ الْإِمَامُ إِلَّا وَ لَهُ عَقِبٌ

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – Muhammad Al Himeyri, from his father, from Ali Bin Suleyman Bin Rusheyd, from Al Hassan Bin Ali Al Khazzaz who said,

‘Ali Bin Abu Hamza entered to see Abu Al-Hassan Al-Reza^-asws and said to him^-asws, ‘You^-asws are an Imam^-asws?’ He^-asws said: ‘Yes’. He said to him^-asws, ‘I heard your^-asws grandfather Ja’far^-asws Bin Muhammad^-asws saying: ‘The Imam^-asws cannot happen to be except and there would be a posterity for him^-asws’.

فَقَالَ أَ نَسِيتَ يَا شَيْخُ أَمْ تَنَاسَيْتَ لَيْسَ هَكَذَا قَالَ جَعْفَرٌ إِنَّمَا قَالَ جَعْفَرٌ ع لَا يَكُونُ الْإِمَامُ إِلَّا وَ لَهُ عَقِبٌ إِلَّا الْإِمَامُ الَّذِي يَخْرُجُ عَلَيْهِ الْحُسَيْنُ بْنُ عَلِيٍّ ع فَإِنَّهُ لَا عَقِبَ لَهُ

He^-asws said: ‘Are you forgetting, O sheikh, or oblivious? Ja’far^-asws did not say it like that. But rather Ja’far^-asws said: ‘The Imam^-asws cannot happen to be except and for him^-asws there is a posterity, except the Imam^-asws who came out to Al-Husayn Bin Ali^-asws for he^-asws is not a posterity for him^-asws’.

فَقَالَ لَهُ صَدَقْتَ جُعِلْتُ فِدَاكَ هَكَذَا سَمِعْتُ جَدَّكَ يَقُولُ‏.

He said to him^-asws, ‘You^-asws speak the truth, may I be sacrificed for you^-asws! That is how I heard your^-asws grandfather^-asws saying’’.[70]

6- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْخَزَّازِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ أَبَى اللَّهُ أَنْ يَجْعَلَ الْإِمَامَةَ لِأَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع‏.

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – Sa’ad, from Muhammad Bin Al Waleed Al Khazzaz, from Yunus Bin Yaqoub who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Refused to Make the Imamate to be for two brothers after Al-Hassan^-asws and Al-Husayn^-asws’’.[71]

7- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ يَعْقُوبَ‏ مِثْلَهُ‏.

(The book) ‘Ikmal Al Deen’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Muhammad bin Sinan, from Ibn Yaqoub – similar to it’’.[72]

8- غط، الغيبة للشيخ الطوسي سَعْدٌ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا تَجْتَمِعُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ إِنَّمَا هِيَ‏ فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ‏.

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – From Ibn Abu Al Khattab, from Suleyman Bin Ja’far, from Hammad Bin Isa who said,

‘Abu Abdullah^-asws said: ‘The Imamate will not be gathered in two brothers after Al-Hassan^-asws and Al-Husayn^-asws. But rather, it is in the posterity, and posterity of the posterity’’.[73]

9- غط، الغيبة للشيخ الطوسي مُحَمَّدٌ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَعُودُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع أَبَداً إِنَّهَا جَرَتْ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ ع كَمَا قَالَ عَزَّ وَ جَلَ‏ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَ الْمُهاجِرِينَ‏ فَلَا تَكُونُ بَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ إِلَّا فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ‏.

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – Muhammad Al Himeyri, from his father, from Al Yaqteeni, from Yunus, from Al Husayn Bin Suweyr Bin Abu Fakhta,

‘From Abu Abdullah^-asws having said: ‘The Imamate will never return to be in two brothers after Al-Hassan^-asws and Al-Husayn^-asws, ever! It is flowing from Ali^-asws Bin Al Husayn^-asws just as the Mighty and Majestic Said: and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah, from the Momineen and the Emigrants, [33:6]. Thus it cannot happen to be after Ali^-asws Bin Al-Husayn^-asws except in the posterity, and posterity of the posterity’’.[74]

10- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَخْبِرْنِي عَنْ خُرُوجِ الْإِمَامَةِ مِنْ وُلْدِ الْحَسَنِ إِلَى وُلْدِ الْحُسَيْنِ ع كَيْفَ الْحُجَّةُ فِيهِ

Tafseer Al Ayyashi – From Abu Amro Al Zubeyri,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘Inform me about the exit of the Imamate from sons of Al-Hassan^-asws to sons^-asws of Al-Husayn^-asws, how is the argument regarding it?’

قَالَ لَمَّا حَضَرَ الْحُسَيْنَ ع مَا حَضَرَهُ مِنْ أَمْرِ اللَّهِ لَمْ يَجُزْ أَنْ يَرُدَّهَا إِلَى وُلْدِ أَخِيهِ وَ لَا يُوصِيَ بِهَا فِيهِمْ لِقَوْلِ اللَّهِ‏ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ‏

He^-asws said: ‘When it presented to Al-Husayn^-asws what presented from the Commands of Allah^-azwj, he^-asws was not allowed to return it to a son of his^-asws brother^-asws, nor bequeath with it among them due to the Words of Allah^-azwj: and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah, [33:6].

فَكَانَ وُلْدُهُ أَقْرَبَ رَحِماً مِنْ وُلْدِ أَخِيهِ وَ كَانُوا أَوْلَى بِالْإِمَامَةِ فَأَخْرَجَتْ هَذِهِ الْآيَةُ وُلْدَ الْحَسَنِ مِنْهَا فَصَارَتِ الْإِمَامَةُ إِلَى الْحُسَيْنِ ع وَ حَكَمَتْ بِهَا الْآيَةُ لَهُمْ فَهِيَ فِيهِمْ إِلَى يَوْمِ‏ الْقِيَامَةِ.

His^-asws sons^-asws were closer in relationship than sons of his^-asws brother^-asws, and they^-asws were foremost with the Imamate. So, this Verse exited the sons of Al-Hassan^-asws from it and the Imamate came to be to Al-Husayn^-asws, and the Verse Judged with it for them, so it would be among them^-asws up to the Day of Qiyamah’’.[75]

11- قب، المناقب لابن شهرآشوب الْأَعْوَجُ‏ عَنْ أَبِي هُرَيْرَةَ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ قَوْلِهِ‏ وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ‏ قَالَ جَعَلَ الْإِمَامَةَ فِي عَقِبِ الْحُسَيْنِ يَخْرُجُ مِنْ صُلْبِهِ تِسْعَةٌ مِنَ الْأَئِمَّةِ مِنْهُمْ مَهْدِيُّ هَذِهِ الْأُمَّةِ.

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Awju, from Abu Hureyra (well-known fabricator) who said,

‘I asked Rasool-Allah^-saww about His^-azwj Words: And He Made it a Word to remain in his posterity [43:28]. He^-saww said: ‘The Imamate is Made to be in the posterity of Al-Husayn^-asws. Nine from the Imams^-asws will be coming out from his^-asws lineage, from them^-asws being the Mahdi^-asws of this community’’.[76]

12- كا، الكافي 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 أَرَانِيَ اللَّهُ فَبِمَنْ أَئْتَمُّ فَأَوْمَأَ إِلَى ابْنِهِ مُوسَى ع

(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Abu Najran,

‘From Isa Bin Abdullah Bin Umar, son of Ali^-asws Bin Abu Talib^-asws, from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘If the event (of death) happens, and may Allah^-azwj not Show me, so with whom shall I accept as an Imam^-asws?’ He^-asws gestured towards his^-asws son^-asws Musa^-asws.

قَالَ قُلْتُ فَإِنْ حَدَثَ بِمُوسَى ع حَدَثٌ فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ قُلْتُ فَإِنْ حَدَثَ بِوَلَدِهِ حَدَثٌ وَ تَرَكَ أَخاً كَبِيراً وَ ابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ‏ ثُمَّ وَاحِداً فَوَاحِداً

He (the narrator) said, ‘I said, ‘So, if it occurs with Musa^-asws the event (of death), then with whom shall I accept as an Imam^-asws?’ He^-asws said: ‘With his^-asws son^-asws’. I said, ‘So, if the event (of death) occurs with his^-asws son^-asws, and he^-asws leaves an elder brother and young sons, then with whom shall I accept as an Imam^-asws?’ He^-asws said: ‘With his^-asws son^-asws. Then one, so one’.

وَ فِي نُسْخَةِ الصَّفْوَانِيِّ ثُمَّ هَكَذَا أَبَداً.

And in the copy of Al-Safwany: ‘The like that forever!’’[77]

13- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْأَهْوَازِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَلَّامٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ‏ إِنَّهَا فِي الْحُسَيْنِ ع يَنْتَقِلُ مِنْ وَلَدٍ إِلَى وَلَدٍ وَ لَا تَرْجِعُ إِلَى أَخٍ وَ لَا عَمٍ‏.

(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Ibn Aban, from Al Ahwazy, from Muhammad Bin Sinan, from Abu Sallam, from Sowrat Bin Kuleyb, from Abu Baseer,

‘From Abu Ja’far^-asws regarding Words of Mighty and Majestic: And He Made it a Word to remain in his posterity [43:28]: ‘It is in Al-Husayn^-asws, transferring from a son^-asws to a son^-asws, and will not return to a brother nor an uncle’’.[78]

14- ك، إكمال الدين أَبِي عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ مَعاً عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ نَصْرٍ عَنْ أَبِي إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَكُونُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع أَبَداً إِنَّمَا هِيَ فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ‏.

(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad and Al Himeyri both together from Ibrahim Bin Hashim, from Muhammad Bin Ja’far^-asws, from Abdul Hameed Bin Nasr, from Abu Ismail,

‘From Abu Abdullah^-asws having said: ‘The Imamate cannot happen to be in two brothers after Al-Hassan^-asws and Al-Husayn^-asws, ever! But rather, it is in the posterity, and posterity of the posterity’’.[79]

15- ع، علل الشرائع أَحْمَدُ بْنُ الْحَسَنِ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْمُثَنَّى الْهَاشِمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مِنْ أَيْنَ جَاءَ لِوُلْدِ الْحُسَيْنِ الْفَضْلُ عَلَى وُلْدِ الْحَسَنِ وَ هُمَا يَجْرِيَانِ فِي شَرَعٍ وَاحِدٍ

(The book) ‘Illal Al Sharaie’ – Ahmad Bin Al Hassan, from Ahmad Bin Yahya, from Ibn Habeeb, from Ibn Bahloul, from Ali Bin Hassan, from Abdul Rahman Bin Al Musanna Al Hashimy who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! From where did the merit come from for the sons^-asws of Al-Husayn^-asws over the sons of Al-Hassan^-asws, and they^-asws are both flowing from one tree?’

فَقَالَ لَا أَرَاكُمْ تَأْخُذُونَ بِهِ إِنَّ جَبْرَئِيلَ ع نَزَلَ عَلَى مُحَمَّدٍ ص وَ مَا وُلِدَ الْحُسَيْنُ ع بَعْدُ فَقَالَ لَهُ يُولَدُ لَكَ غُلَامٌ تَقْتُلُهُ أُمَّتُكَ مِنْ بَعْدِكَ فَقَالَ يَا جَبْرَئِيلُ لَا حَاجَةَ لِي فِيهِ فَخَاطَبَهُ ثَلَاثاً

He^-asws said: ‘I^-asws do not see you taking with it. Jibraeel^-as descended unto Muhammad^-saww, and Al-Husayn^-asws had yet to be Blessed, and said to him^-saww: ‘A boy would be come for you^-saww, your^-saww community would be killing him^-asws from after you^-saww’. He^-saww said: ‘O Jibraeel^-as! There is no need for me^-saww regarding him^-asws’. He^-as addressed him^-saww thrice.

ثُمَّ دَعَا عَلِيّاً ع فَقَالَ لَهُ إِنَّ جَبْرَئِيلَ يُخْبِرُنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ يُولَدُ لَكَ غُلَامٌ تَقْتُلُهُ أُمَّتُكَ مِنْ بَعْدِكَ فَقَالَ لَا حَاجَةَ لِي فِيهِ يَا رَسُولَ اللَّهِ فَخَاطَبَ عَلِيّاً ع ثَلَاثاً

Then he^-saww called Ali^-asws and said to him^-asws: ‘Jibraeel^-as informed me^-saww from Allah^-azwj Mighty and Majestic that you^-saww would be Blessed with a boy, your^-saww community would be killing him^-asws from after you^-saww’. He^-asws said: ‘There is no need for me^-asws regarding him, O Rasool-Allah^-saww’. He^-saww addressed Ali^-asws thrice.

ثُمَّ قَالَ إِنَّهُ يَكُونُ فِيهِ وَ فِي وُلْدِهِ الْإِمَامَةُ وَ الْوِرَاثَةُ وَ الْخِزَانَةُ فَأَرْسَلَ إِلَى فَاطِمَةَ ع أَنَّ اللَّهَ يُبَشِّرُكِ بِغُلَامٍ تَقْتُلُهُ أُمَّتِي مِنْ بَعْدِي فَقَالَتْ فَاطِمَةُ لَيْسَ لِي فِيهِ حَاجَةٌ يَا أَبَتِ فَخَاطَبَهَا ثَلَاثاً

Then he^-saww said: ‘The Imamate will happen to be in him^-asws and in his^-asws sons^-asws, and the inheritance, and the treasury’. So he^-saww sent a message to (Syeda) Fatima^-asws: ‘Allah^-azwj Gives you^-asws glad tidings of a boy, my^-saww community would be killing him^-asws from after me^-saww’. (Syeda) Fatima^-asws said: ‘There isn’t any need for me^-asws regarding him^-asws, O father^-saww!’ He^-saww addressed her^-asws thrice.

ثُمَّ أَرْسَلَ إِلَيْهَا لَا بُدَّ أَنْ يَكُونَ فِيهِ الْإِمَامَةُ وَ الْوِرَاثَةُ وَ الْخِزَانَةُ فَقَالَتْ لَهُ رَضِيتُ عَنِ اللَّهِ عَزَّ وَ جَلَّ

Then he^-saww sent a message to her^-asws: ‘There is no escape from the Imamate happening to be in him^-asws, and the inheritance, and the treasury’. She^-asws said to him^-saww: ‘I^-asws am pleased from Allah^-azwj Mighty and Majestic’.

فَعَلِقَتْ وَ حَمَلَتْ بِالْحُسَيْنِ ع فَحَمَلَتْ سِتَّةَ أَشْهُرٍ ثُمَّ وَضَعَتْهُ وَ لَمْ يَعِشْ مَوْلُودٌ قَطُّ لِسِتَّةِ أَشْهُرٍ غَيْرُ الْحُسَيْنِ بْنِ عَلِيٍّ وَ عِيسَى ابْنِ مَرْيَمَ ع‏

She^-asws was blessed with Al-Husayn^-asws. She^-asws carried him^-asws for six months, then placed him^-asws. No new-born had been blessed at six months apart from Al-Husayn^-asws Bin Ali^-asws and Isa^-as Bin Maryam^-as.

فَكَفَلَتْهُ أُمُّ سَلَمَةَ وَ كَانَ رَسُولُ اللَّهِ ص يَأْتِيهِ فِي كُلِّ يَوْمٍ فَيَضَعُ‏ لِسَانَهُ فِي فَمِ الْحُسَيْنِ فَيَمَصُّهُ حَتَّى يَرْوَى فَأَنْبَتَ اللَّهُ عَزَّ وَ جَلَّ لَحْمَهُ مِنْ لَحْمِ رَسُولِ اللَّهِ ص وَ لَمْ يَرْضَعْ مِنْ فَاطِمَةَ ع وَ لَا مِنْ غَيْرِهَا لَبَناً قَطُّ

Umm Salama^-ra took the responsibility, and Rasool-Allah^-saww used to come to him^-asws during every day and placed his^-saww tongue in the mouth of Al Husayn^-asws, and he^-asws would suck it until he^-asws was saturated. Allah^-azwj Mighty and Majestic Caused his^-asws flesh to grow from the flesh of Rasool-Allah^-saww, and he^-asws did not breast-feed any milk from (Syeda) Fatima^-asws nor from others, at all.

فَلَمَّا أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى فِيهِ‏ وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً حَتَّى إِذا بَلَغَ أَشُدَّهُ وَ بَلَغَ أَرْبَعِينَ سَنَةً قالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَ عَلى‏ والِدَيَّ وَ أَنْ أَعْمَلَ صالِحاً تَرْضاهُ وَ أَصْلِحْ لِي فِي ذُرِّيَّتِي‏ فَلَوْ قَالَ أَصْلِحْ لِي ذُرِّيَّتِي كَانُوا كُلُّهُمْ أَئِمَّةً وَ لَكِنْ خَصَّ هَكَذَا.

When Allah^-azwj Blessed and Exalted Revealed regarding him^-asws: and his bearing and his weaning is of thirty months; until when he reaches his maturity and reaches forty years, he should say, ‘Lord! Strengthen me that I thank for Your Favours which You Favoured upon me and upon my parents, and that I act righteously You are Pleased with, and Rectify for me regarding my offspring. [46:15], had he^-asws said; ‘And rectify my^-asws offspring for me^-asws’, all of them would have been Imams^-asws, but it was particularised like this’’.[80]  

16- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا عَنَى اللَّهُ عَزَّ وَ جَلَّ بِقَوْلِهِ‏ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً

(The book) ‘Al Illal Al Sharaie’ – My father, from Sa’ad, from Al Khashab, from Ali bin Hassan, from his uncle Abdul Rahman Bin Kaseer who said,

‘I said to Abu Abdullah^-asws, ‘What does Allah^-azwj Mighty and Majestic Mean by His^-azwj Words: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]?’

قَالَ نَزَلَتْ فِي النَّبِيِّ ص وَ أَمِيرِ الْمُؤْمِنِينَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ فَاطِمَةَ ع فَلَمَّا قَبَضَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ثُمَّ الْحَسَنُ ثُمَّ الْحُسَيْنُ ع

He^-asws said: ‘It was Revealed regarding the Prophet^-saww, and Amir Al-Momineen^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and (Syeda) Fatima^-asws.  When Allah^-azwj Mighty and Majestic Caused His^-azwj Prophet^-saww to pass away, it was Amir Al-Momineen^-asws, then Al-Hassan^-asws, then Al-Husayn^-asws.

ثُمَّ وَقَعَ تَأْوِيلُ هَذِهِ الْآيَةِ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ‏ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِمَاماً ثُمَّ جَرَتْ فِي‏ الْأَئِمَّةِ مِنْ وُلْدِهِ الْأَوْصِيَاءِ فَطَاعَتُهُمْ طَاعَةُ اللَّهِ وَ مَعْصِيَتُهُمْ مَعْصِيَةُ اللَّهِ عَزَّ وَ جَلَ‏.

Then the interpretation of this Verse occurred: and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah, [33:6], and Ali^-asws Bin Al-Husayn^-asws was an Imam^-asws. Then it flowed in the Imams^-asws from his^-asws sons^-asws, the successors^-asws. So, obeying them^-asws is obeying Allah^-azwj and disobeying them^-asws is disobeying Allah^-azwj Mighty and Majestic’’.[81]

17- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِمَا عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ‏ فِيمَنْ أُنْزِلَتْ

(The book) ‘Illal Al Sharaie’ – My father, from Sa’ad, from Ahmad and Abdullah two sons of Muhammad Bin Isa, from their father, from Abdullah Bin Al Mugheira, from Abdullah Bin Muskan, from Abdul Raheem Al Qusayr,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj Mighty and Majestic: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers; and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah, [33:6], ‘Regarding whom was it Revealed?’

قَالَ أُنْزِلَتْ فِي الْإِمْرَةِ إِنَّ هَذِهِ الْآيَةَ جَرَتْ فِي الْحُسَيْنِ بْنِ عَلِيٍّ ع وَ فِي وُلْدِ الْحُسَيْنِ مِنْ بَعْدِهِ فَنَحْنُ أَوْلَى بِالْأَمْرِ وَ بِرَسُولِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَ الْمُهَاجِرِينَ

He^-asws said: ‘It was Revealed regarding the (Divine) Authority. This Verse flowed in Al-Husayn^-asws Bin Ali^-asws, and in sons^-asws of Al-Husayn^-asws from after him^-asws. So, we^-asws are the foremost with the command and with Rasool-Allah^-saww than the Momineen and the Emigrants’. 

فَقُلْتُ لِوُلْدِ جَعْفَرٍ فِيهَا نَصِيبٌ قَالَ لَا قَالَ فَعَدَدْتُ عَلَيْهِ بُطُونَ بَنِي عَبْدِ الْمُطَّلِبِ كُلَّ ذَلِكَ يَقُولُ لَا وَ نَسِيتُ وُلْدَ الْحَسَنِ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ هَلْ لِوُلْدِ الْحَسَنِ فِيهَا نَصِيبٌ فَقَالَ يَا بَا عَبْدِ الرَّحْمَنِ‏ مَا لِمُحَمَّدِيٍّ فِيهَا نَصِيبٌ غَيْرَنَا.

I said, ‘Is there any share in it for sons of Ja’far^-asws?’ He^-asws said: ‘No’. I repeated to him^-asws the bellies (sons) of Abdul Muttalib^-asws, during all that he^-asws said: ‘no’, and I forgot the sons of Al-Hassan^-asws. So, I entered to see him^-asws after that and said, ‘Is there any share in it for sons of Al-Hassan^-asws?’ He^-asws said: ‘O Abu Abdul Rahman! There is no share for any Muhammady in it apart from us^-asws’’.[82]

18- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَصَّ عَلِيّاً بِوَصِيَّةِ رَسُولِ اللَّهِ ص وَ مَا يُصِيبُهُ لَهُ فَأَقَرَّ الْحَسَنُ وَ الْحُسَيْنُ ع لَهُ بِذَلِكَ‏

(The book) ‘Illal Al Sharaie’ – My father, from Sa’ad, from Al Yaqteeny, from Hammad Bin Isa, from Abdul A’ala Bin Ayn who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic Specialised Ali^-asws with the successor-ship of Rasool-Allah^-saww and what was his^-asws share for it. Al-Hassan^-asws and Al-Husayn^-asws acknowledged to him^-asws with that.

ثُمَّ وَصِيَّةٍ لِلْحَسَنِ وَ تَسْلِيمِ الْحُسَيْنِ لِلْحَسَنِ ذَلِكَ حَتَّى أَفْضَى الْأَمْرُ إِلَى الْحُسَيْنِ لَا يُنَازِعُهُ فِيهِ أَحَدٌ [لَهُ‏] مِنَ السَّابِقَةِ مِثْلُ مَا لَهُ وَ اسْتَحَقَّهَا عَلِيُّ بْنُ الْحُسَيْنِ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ‏ فَلَا تَكُونُ بَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ إِلَّا فِي الْأَعْقَابِ وَ فِي أَعْقَابِ الْأَعْقَابِ‏.

Then the successor-ship is for Al-Hassan^-asws and Al-Husayn^-asws submitted to Al-Hassan^-asws of that, until the Command was delegated to Al-Husayn^-asws. No one can contend him^-asws regarding it, from the precedence like what is for him. And Ali^-asws Bin Al-Husayn^-asws was rightful of it due to the Words of Allah^-azwj Mighty and Majestic: and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah [33:6]. So, it cannot happen to be after Ali^-asws Bin Al-Husayn^-asws after that except in the posterity, and in posterity of the posterity’’.[83]

19- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَنْ عَلِيٍّ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَلَّامٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ‏ قَالَ فِي عَقِبِ الْحُسَيْنِ ع فَلَمْ يَزَلْ هَذَا الْأَمْرُ مُنْذُ أَفْضَى إِلَى الْحُسَيْنِ يَنْتَقِلُ مِنْ وَلَدٍ إِلَى وَلَدٍ لَا يَرْجِعُ إِلَى أَخٍ وَ عَمٍّ وَ لَمْ يُعْلَمْ أَحَدٌ مِنْهُمْ إِلَّا وَ لَهُ وَلَدٌ وَ إِنَّ عَبْدَ اللَّهِ خَرَجَ مِنَ الدُّنْيَا وَ لَا وَلَدَ لَهُ وَ لَمْ يَمْكُثْ بَيْنَ ظَهْرَانَيْ أَصْحَابِهِ إِلَّا شَهْراً.

(The book) ‘Illal Al Sharaie’ – My father, from Al Himeyri, from Ibrahim Bin Mahziyar, from his brother, from Ali, from Al Hassan Bin Saeed, from Muhammad bin Sinan, from Abu Sallam, from Sowrat Bin Kuleyb, from Abu Baseer,

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj Mighty and Majestic: ‘And He Made it a Word to remain in his posterity, [43:28]. He^-asws said: ‘In posterity of Al-Husayn^-asws. This command did not cease to be, since it was delegated to Al-Husayn^-asws, transferring from a son^-asws to a son^-asws, not returning to a brother and an uncle, and not one of them^-asws knew except and for him^-asws was a son^-asws, and Abdullah exited from the world and there was no son for him, and did not remain between his companions except for a month’’.[84]

20- ع، علل الشرائع الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنِ الرَّبِيعِ بْنِ عَبْدِ اللَّهِ قَالَ: وَقَعَ بَيْنِي وَ بَيْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ كَلَامٌ فِي الْإِمَامَةِ فَقَالَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ إِنَّ الْإِمَامَةَ فِي وُلْدِ الْحَسَنِ وَ الْحُسَيْنِ ع فَقُلْتُ بَلَى هِيَ‏ فِي وُلْدِ الْحُسَيْنِ إِلَى يَوْمِ الْقِيَامَةِ دُونَ وُلْدِ الْحَسَنِ فَقَالَ لِي وَ كَيْفَ صَارَتْ فِي وُلْدِ الْحُسَيْنِ دُونَ وُلْدِ الْحَسَنِ ع وَ هُمَا سَيِّدَا شَبَابِ‏ أَهْلِ الْجَنَّةِ وَ هُمَا فِي الْفَضْلِ سَوَاءٌ إِلَّا أَنَّ لِلْحَسَنِ عَلَى الْحُسَيْنِ فَضْلًا بِالْكِبَرِ وَ كَانَ الْوَاجِبَ أَنْ تَكُونَ الْإِمَامَةُ إِذَنْ فِي وُلْدِ الْأَفْضَلِ فَقُلْتُ لَهُ إِنَّ مُوسَى وَ هَارُونَ كَانَا نَبِيَّيْنِ مُرْسَلَيْنِ وَ كَانَ مُوسَى أَفْضَلَ مِنْ هَارُونَ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ النُّبُوَّةَ وَ الْخِلَافَةَ فِي وُلْدِ هَارُونَ دُونَ مُوسَى وَ كَذَلِكَ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ الْإِمَامَةَ فِي وُلْدِ الْحُسَيْنِ دُونَ وُلْدِ الْحَسَنِ لِيُجْرِيَ فِي هَذِهِ الْأُمَّةِ سُنَّةَ مَنْ قَبْلَهَا مِنَ الْأُمَمِ حَذْوَ النَّعْلِ بِالنَّعْلِ فَمَا أَجَبْتَ فِي أَمْرِ مُوسَى وَ هَارُونَ ع بِشَيْ‏ءٍ فَهُوَ جَوَابِي فِي أَمْرِ الْحَسَنِ وَ الْحُسَيْنِ ع فَانْقَطَعَ وَ دَخَلْتُ عَلَى الصَّادِقِ ع فَلَمَّا بَصُرَ بِي قَالَ لِي أَحْسَنْتَ يَا رَبِيعُ فِيمَا كَلَّمْتَ بِهِ عَبْدَ اللَّهِ بْنَ الْحَسَنِ ثَبَّتَكَ اللَّهُ‏.

(Not a Hadeeth)[85]

21- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ سُكَّرَةَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا فُضَيْلُ أَ تَدْرِي فِي أَيِّ شَيْ‏ءٍ كُنْتُ أَنْظُرُ فَقُلْتُ لَا قَالَ كُنْتُ أَنْظُرُ فِي كِتَابِ فَاطِمَةَ ع فَلَيْسَ مَلِكٌ‏ يَمْلِكُ إِلَّا وَ هُوَ مَكْتُوبٌ بِاسْمِهِ وَ اسْمِ أَبِيهِ فَمَا وَجَدْتُ لِوُلْدِ الْحَسَنِ فِيهِ شَيْئاً.

(The book) ‘Illal Al Sharaie’ – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from Fuzeyl Sukarat who said,

‘I entered to see Abu Abdullah^-asws. He^-asws said: ‘O Fuzeyl! Do you know in which thing I^-asws was looking?’ I said, ‘No’. He^-asws said: ‘I^-asws was looking in the book of (Syeda) Fatima^-asws, and there isn’t any king (ruler) ruing except and he is written with his name and name of his father. I^-asws did not find anything in it for sons of Al-Hassan^-asws’’.[86]

22- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْحُسَيْنِ الْوَاسِطِيِّ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي فَاخِتَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَكُونُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ وَ هِيَ جَارِيَةٌ فِي الْأَعْقَابِ فِي عَقِبِ الْحُسَيْنِ ع‏.

(The book) ‘Illal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ash’ary, from Al Qashany, from Al Isfahany, from Al Minqary, from Muhammad Bin Yahya, from Al Husayn Al Wasity, from Yunus Bin Abdul Rahman, from Abu Fakhta,

‘The Imamate cannot happen to be in two brothers after Al-Hassan^-asws and Al-Husayn^-asws, and it is flowing in the posterity, in posterity of Al-Husayn^-asws’’.[87]

23- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي‏ يَعْقُوبَ الْبَلْخِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع قُلْتُ لَهُ لِأَيِّ عِلَّةٍ صَارَتِ الْإِمَامَةُ فِي وُلْدِ الْحُسَيْنِ دُونَ وُلْدِ الْحَسَنِ ع قَالَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهَا فِي وُلْدِ الْحُسَيْنِ وَ لَمْ يَجْعَلْهَا فِي وُلْدِ الْحَسَنِ وَ اللَّهُ‏ لا يُسْئَلُ عَمَّا يَفْعَلُ‏.

(The books) ‘Uyoon Akhbar Al-Reza^-asws’ (and) ‘Illal Al Sharaie’ – Ibn Al Barqy, from his father, from his grandfather, from Muhammad Bin Isa, from Muhammad bin Abu Yaqoub Al Balkhy who said,

‘I asked Abu Al-Hassan Al-Reza^-asws, I said to him^-asws, ‘For which reason did the Imamate come to be in the sons^-asws of Al-Husayn^-asws besides sons of Al-Hassan^-asws?’ He^-asws said: ‘Because Allah^-azwj Mighty and Majestic Made it to be in sons^-asws of Al-Husayn^-asws, and did not Make it to be in the sons of Al-Hassan^-asws, and Allah^-azwj He cannot be questioned about what He Does, [21:23]’’.[88]

24- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا عَلِقَتْ فَاطِمَةُ ع بِالْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ لَهَا رَسُولُ اللَّهِ ص يَا فَاطِمَةُ إِنَّ اللَّهَ قَدْ وَهَبَ لَكِ غُلَاماً اسْمُهُ الْحُسَيْنُ تَقْتُلُهُ أُمَّتِي

(The book) ‘Illal Al Sharaie’ – My father, from Al Himeyri, from Ali Bin Ismail, from Sa’dan, from one of his men,

‘From Abu Abdullah^-asws having said: ‘When (Syeda) Fatima^-asws was blessed Al-Husayn^-asws, Rasool-Allah^-saww said to her^-asws: ‘O Fatima^-asws! Allah^-azwj had Gifted you^-asws a boy his^-asws name is Al-Husayn^-asws, my^-saww community would be killing him^-asws’.

قَالَتْ فَلَا حَاجَةَ لِي فِيهِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ وَعَدَنِي فِيهِ أَنْ يَجْعَلَ الْأَئِمَّةَ مِنْ وُلْدِهِ قَالَتْ قَدْ رَضِيتُ يَا رَسُولَ اللَّهِ‏.

She^-asws said: ‘There is no need for me^-asws regarding him^-asws’. He^-saww said: ‘Allah^-azwj Mighty and Majestic has Promised me^-saww that He^-azwj will Make the Imams^-asws to be from his^-asws sons^-asws’. She^-asws said: ‘I^-asws am pleased, O Rasool-Allah^-saww’’.[89]

25- مع، معاني الأخبار مُحَمَّدُ بْنُ أَحْمَدَ الشَّيْبَانِيُ‏ عَنِ الْبَرْقِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ‏ قَالَ هِيَ الْإِمَامَةُ جَعَلَهَا اللَّهُ عَزَّ وَ جَلَّ فِي عَقِبِ الْحُسَيْنِ ع بَاقِيَةً إِلَى يَوْمِ الْقِيَامَةِ.

(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Ahmad Al Saybati, from Al Barqy, from Al Nakhaie, from Al Nowfaly, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: And He Made it a Word to remain in his posterity, [43:28]. He^-asws said: ‘It is the Imamate. Allah^-azwj Mighty and Majestic Made it to be in posterity of Al-Husayn^-asws, remaining up to Day of Qiyamah’’.[90]

26- ك، إكمال الدين مع، معاني الأخبار ل، الخصال الدَّقَّاقُ عَنِ الْعَلَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِلصَّادِقِ ع أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ‏ قَالَ يَعْنِي بِذَلِكَ الْإِمَامَةَ جَعَلَهَا اللَّهُ فِي عَقِبِ الْحُسَيْنِ ع إِلَى يَوْمِ الْقِيَامَةِ

(The books) ‘Ikmal Al Deen’ (and) ‘Ma’any Al Akhbar’ (and) ‘Al Khisaal’ – Al Daqqaq, from Al Alawy, from Ja’far Bin Muhammad Al Fazary, from Muhammad Bin Al Husayn Bin Zayd, from Muhammad Bin Ziyad, from Al Mufazzal who said,

‘I said to Al-Sadiq^-asws, ‘Inform me about Words of Allah^-azwj Mighty and Majestic: And He Made it a Word to remain in his posterity, [43:28]. He^-asws said: ‘It means the Imamate by that. Allah^-azwj Made it to be in posterity of Al-Husayn^-asws up to the Day of Qiyamah’.

قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَكَيْفَ صَارَتِ الْإِمَامَةُ فِي وُلْدِ الْحُسَيْنِ دُونَ وُلْدِ الْحَسَنِ وَ هُمَا جَمِيعاً وَلَدَا رَسُولِ اللَّهِ ص وَ سِبْطَاهُ وَ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ

He (the narrator) said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! So, how come the Imamate came to be in sons of Al-Husayn^-asws besides sons of Al-Hassan^-asws, and they^-asws are both together sons^-asws of Rasool-Allah^-saww, and his^-saww grandsons^-asws and chiefs of youths of the inhabitants of the Paradise?’

فَقَالَ إِنَّ مُوسَى وَ هَارُونَ كَانَا نَبِيَّيْنِ مُرْسَلَيْنِ أَخَوَيْنِ فَجَعَلَ اللَّهُ النُّبُوَّةَ فِي صُلْبِ هَارُونَ دُونَ صُلْبِ مُوسَى وَ لَمْ يَكُنْ لِأَحَدٍ أَنْ يَقُولَ لِمَ فَعَلَ اللَّهُ ذَلِكَ

He^-asws said: ‘Musa^-as and Haroun^-as were both Prophets^-as, Messengers^-as, two brothers^-as, but Allah^-azwj Made the Prophet-hood to be in the lineage of Haroun^-as besides the lineage of Musa^-as, and it did not happen to be for anyone that he should be saying, ‘Why did Allah^-azwj Do that?’

فَإِنَّ الْإِمَامَةَ خِلَافَةُ اللَّهِ عَزَّ وَ جَلَّ لَيْسَ لِأَحَدٍ أَنْ يَقُولَ لِمَ جَعَلَهَا اللَّهُ فِي صُلْبِ الْحُسَيْنِ دُونَ صُلْبِ الْحَسَنِ لِأَنَّ اللَّهَ هُوَ الْحَكِيمُ فِي أَفْعَالِهِ‏ لا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُونَ‏.

So, the Imamate is a Caliphate of Allah^-azwj Mighty and Majestic. It isn’t for anyone that he should be saying, ‘Why did Allah^-azwj Make it to be in the lineage of Al-Husayn besides the lineage of Al-Hassan^-asws?’ Because Allah^-azwj, He^-azwj is the Wise in His^-azwj Deeds: He cannot be questioned about what He Does, and they would be Questioned [21:23]’’.[91]

باب 10 نفي الغلو في النبي و الأئمة صلوات الله عليه و عليهم و بيان معاني التفويض و ما لا ينبغي أن ينسب إليهم منها و ما ينبغي‏

CHAPTER 10 – NEGATION OF THE EXAGGERATION REGARDING THE PROPHET^-saww AND THE IMAMS^-asws, AND EXPLANATION OF THE MEANING OF THE DELEGATION, AND WHAT IS NOT BEFITTING TO BE ATTRIBUTED TO THEM^-asws AND WHAT IS BEFITTING

الآيات آل عمران‏ ما كانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتابَ وَ الْحُكْمَ وَ النُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِباداً لِي مِنْ دُونِ اللَّهِ وَ لكِنْ كُونُوا رَبَّانِيِّينَ بِما كُنْتُمْ تُعَلِّمُونَ الْكِتابَ وَ بِما كُنْتُمْ تَدْرُسُونَ

The Verses – (Surah) Aal-e-Imran: It is not for a person that Allah should Give him the Book and the Wisdom and the Prophet-hood, then he should be saying to the people: ‘Be my servants from besides Allah’, but Be learned (in Religion) with what you were learning the Book and with what you were teaching [3:79]

وَ لا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَ النَّبِيِّينَ أَرْباباً أَ يَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ‏

And He did not Command you all that you should be taking the Angels and the Prophets as lords. Would He Command you with the Kufr after your being Muslims (submitters)? [3:80]

النساء يا أَهْلَ الْكِتابِ لا تَغْلُوا فِي دِينِكُمْ وَ لا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَ‏

(Surah) Al Nisaa: O People of the Book! Do not exaggerate in your Religion, nor should you be speaking upon Allah except the Truth. [4:171]

المائدة لَقَدْ كَفَرَ الَّذِينَ قالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ‏

(Surah) Al Maidah: They have committed Kufr, those who are saying, ‘Surely Allah, He is the Messiah Isa Bin Maryam’. [5:17]

إلى قوله تعالى‏ قُلْ يا أَهْلَ الْكِتابِ لا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَ لا تَتَّبِعُوا أَهْواءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَ أَضَلُّوا كَثِيراً وَ ضَلُّوا عَنْ سَواءِ السَّبِيلِ‏

Up to His^-azwj Words: Say: ‘O People of the Book! Do not exaggerate in your Religion without the Truth, and do not follow the whims of a people who had strayed from before and led many astray, and went astray from the Just Way [5:77]

الرعد أَمْ جَعَلُوا لِلَّهِ شُرَكاءَ خَلَقُوا كَخَلْقِهِ فَتَشابَهَ الْخَلْقُ عَلَيْهِمْ قُلِ اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ وَ هُوَ الْواحِدُ الْقَهَّارُ

(Surah) Al Ra’ad: Or are they making associates to be for Allah who created like He Created, so the creation was confusing upon them?’ Say: ‘Allah is the Creator of all things, and He is the One, the Supreme’ [13:16]

الروم  اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكائِكُمْ‏ مَنْ يَفْعَلُ مِنْ ذلِكُمْ مِنْ شَيْ‏ءٍ سُبْحانَهُ وَ تَعالى‏ عَمَّا يُشْرِكُونَ‏

(Surah) Al Roum: Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. Is there anyone from your associate-gods who can do anything from that? Glorious is He, and Exalted from what they are associating [30:40].

1- كش، رجال الكشي سَعْدٌ عَنِ الطَّيَالِسِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ‏ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّا أَهْلُ بَيْتٍ صَادِقُونَ لَا نَخْلُو مِنْ كَذَّابٍ يَكْذِبُ عَلَيْنَا وَ يُسْقِطُ صِدْقَنَا بِكَذِبِهِ عَلَيْنَا عِنْدَ النَّاسِ

(The book) ‘Rijal Al Kashy – Sa’ad, from Al Tayalasi, from Ibn Abu Najran, from Ibn Sinan who said,

Abu Abdullah^-asws said: ‘We^-asws, People^-asws of the Household are truthful, (but) not being free from a liar belying upon us^-asws and dropping our^-asws truthfulness with his lying upon us in the presence of the people.

كَانَ رَسُولُ اللَّهِ ص أَصْدَقَ الْبَرِيَّةِ لَهْجَةً وَ كَانَ مُسَيْلِمَةُ يَكْذِبُ عَلَيْهِ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع أَصْدَقَ مَنْ بَرَأَ اللَّهُ بَعْدَ رَسُولِ اللَّهِ ص وَ كَانَ الَّذِي يَكْذِبُ عَلَيْهِ وَ يَعْمَلُ‏ فِي تَكْذِيبِ صِدْقِهِ بِمَا يَفْتَرِي عَلَيْهِ مِنَ الْكَذِبِ عَبْدَ اللَّهِ بْنَ سَبَإٍ لَعَنَهُ اللَّهُ وَ كَانَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ عَلِيٍّ ع قَدِ ابْتُلِيَ بِالْمُخْتَارِ

Rasool-Allah^-saww was the most truthful one of the created beings and (even then) Musaylama used to lie upon him^-saww; and Amir Al-Momineen^-asws was the most truthful of the ones Allah^-azwj Created after Rasool-Allah^-saww, and he^-asws was one who used to be belied upon and Abdullah Bin Saba^-la, may Allah^-azwj Curse him^-la would work in belying his^-asws truthfulness with whatever he could fabricate upon him^-asws from the lies. And Abu Abdullah Al-Husayn^-asws Bin Ali^-asws had been tried by Al-Mukhtar’.

ثُمَّ ذَكَرَ أَبُو عَبْدِ اللَّهِ ع الْحَارِثَ الشَّامِيَّ وَ بُنَانَ فَقَالَ كَانَا يَكْذِبَانِ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع

Then Abu Abdullah^-asws mentioned Al-Haris the Syrian, and Bunan, so he^-asws said: ‘They were both lying upon Ali^-asws Bin Al-Husayn^-asws’.

ثُمَّ ذَكَرَ الْمُغِيرَةَ بْنَ سَعِيدٍ وَ بَزِيعاً وَ السَّرِيَّ وَ أَبَا الْخَطَّابِ وَ مَعْمَراً وَ بَشَّارَ الشَّعِيرِيِّ وَ حَمْزَةَ التِّرْمِذِيَ‏ وَ صَائِدَ النَّهْدِيِّ فَقَالَ لَعَنَهُمُ اللَّهُ إِنَّا لَا نَخْلُو مِنْ كَذَّابٍ يَكْذِبُ عَلَيْنَا أَوْ عَاجِزِ الرَّأْيِ كَفَانَا اللَّهُ مَئُونَةَ كُلِّ كَذَّابٍ وَ أَذَاقَهُمْ حَرَّ الْحَدِيدِ.

Then he^-asws mentioned Al-Mugheira Bin Saeed and Bazie and Al-Sarry, and Abu Al-Khattab, and Ma’mar, and Basshar Al-Shaeeri, and Hamza Al-Tirmizi, and Saeed Al-Nahdy, so he^-asws said: ‘May Allah^-azwj Curse them^-la. We^-asws are not vacant from a liar belying upon us^-asws, or one of frustrated opinion. Allah^-azwj Suffices us^-asws as a Supporter against every liar, and will Make them taste the heat of iron’’.[92]

2- كش، رجال الكشي أَحْمَدُ بْنُ عَلِيٍّ عَنْ سَهْلٍ‏ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ عَمَّارِ بْنِ أَبِي عُتْبَةَ قَالَ: هَلَكَتْ بِنْتٌ لِأَبِي الْخَطَّابِ فَلَمَّا دَفَنَهَا اطَّلَعَ يُونُسُ بْنُ ظَبْيَانَ فِي قَبْرِهَا فَقَالَ السَّلَامُ عَلَيْكِ يَا بِنْتَ رَسُولِ اللَّهِ‏.

(The book) ‘Rijal Al Kashy’ – Ahmad Bin Ali, from Sahl, from Abdul Rahman Bin Hammad, from Ibn Fazzal, from ghalib Bin Usman, from Ammar Bin Abu Uqba who said,

‘Destroyed is the daughter of Abu Al Khattab! When he had buried her, notified Yunus Bin Zabyan in her grave, so he said, ‘The greetings be upon you, O daughter of Rasool-Allah^-saww!’’[93] (Not a Hadeeth)

3- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ سَمِعْتُ رَجُلًا مِنَ الطَّيَّارَةِ يُحَدِّثُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ يُونُسَ بْنِ ظَبْيَانَ أَنَّهُ قَالَ: كُنْتُ فِي بَعْضِ اللَّيَالِي وَ أَنَا فِي الطَّوَافِ فَإِذَا نِدَاءٌ مِنْ فَوْقِ رَأْسِي يَا يُونُسُ إِنِّي‏ أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا فَاعْبُدْنِي وَ أَقِمِ الصَّلاةَ لِذِكْرِي‏ فَرَفَعْتُ رَأْسِي فَإِذَا ج‏

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Qawlawiyah, from Sa’ad, from Muhammad Bin Isa, from Yunus who said,

‘I heard a man from Al-Tayyara discussing with Abu Al-Hassan Al-Reza^-asws about Yunus Bin Zabyan having said, ‘In one of the nights I was in the Tawaaf when there was a call from above my hear, ‘O Yunus! I am Allah! There is no god except Me. Therefore worship Me and establish the Salat to My Zikr [20:14]. So, I raised my head and there was (ج‏)’.

فَغَضِبَ أَبُو الْحَسَنِ ع غَضَباً لَمْ يَمْلِكْ نَفْسَهُ ثُمَّ قَالَ لِلرَّجُلِ اخْرُجْ عَنِّي لَعَنَكَ اللَّهُ وَ لَعَنَ مَنْ حَدَّثَكَ وَ لَعَنَ يُونُسَ بْنَ ظَبْيَانَ أَلْفَ لَعْنَةٍ تَتْبَعُهَا أَلْفُ لَعْنَةٍ كُلُّ لَعْنَةٍ مِنْهَا تُبْلِغُكَ قَعْرَ جَهَنَّمَ‏ أَشْهَدُ مَا نَادَاهُ إِلَّا شَيْطَانٌ

Abu Al-Hassan^-asws was angered with anger he^-asws could hardly resist himself, then said to the man: ‘Get out from me^-asws! May Allah^-azwj Curse you and Curse the ones you discuss with, and Curse Yunus Bin Zabyan, a Curse followed by a thousand Curses, each Curse from these Making you reach the bottom of Hell. I^-asws testify that no one called out to him except Satan^-la.

أَمَا إِنَّ يُونُسَ مَعَ أَبِي الْخَطَّابِ فِي أَشَدِّ الْعَذَابِ مَقْرُونَانِ وَ أَصْحَابَهُمَا إِلَى ذَلِكَ الشَّيْطَانِ مَعَ فِرْعَوْنَ وَ آلِ فِرْعَوْنَ فِي أَشَدِّ الْعَذَابِ سَمِعْتُ ذَلِكَ مِنْ أَبِي ع

As for Yunus, he will be with Abu Al-Khattab in the severest of the Punishments and their companions paired to that Satan^-la with Pharaoh^-la and progeny of Pharaoh^-la, in the severest of Punishments. I^-asws heard that from my^-asws father^-asws’.

فَقَالَ يُونُسُ فَقَامَ الرَّجُلُ مِنْ عِنْدِهِ فَمَا بَلَغَ الْبَابَ إِلَّا عَشْرَ خُطًى حَتَّى صُرِعَ مَغْشِيّاً عَلَيْهِ قَدْ قَاءَ رَجِيعَهُ وَ حُمِلَ مَيِّتاً

Yunus said, ‘The man stood up from his^-asws presence, and he had not reached the door except ten steps until there was unconsciousness upon him, fell back and was carried off as dead.

فَقَالَ أَبُو الْحَسَنِ ع أَتَاهُ مَلَكٌ بِيَدِهِ عَمُودٌ فَضَرَبَ عَلَى هَامَتِهِ ضَرْبَةً قُلِبَ مِنْهَا مَثَانَتُهَا حَتَّى قَاءَ رَجِيعَهُ وَ عَجَّلَ اللَّهُ بِرُوحِهِ إِلَى الْهَاوِيَةِ وَ أَلْحَقَهُ بِصَاحِبِهِ الَّذِي حَدَّثَهُ يُونُسُ بْنُ ظَبْيَانَ وَ رَأَى الشَّيْطَانَ الَّذِي كَانَ يَتَرَاءَى لَهُ‏.

Abu Al-Hassan^-asws said: ‘An Angel came to him having a pole in his hand, and he struck him upon his head with a strike his organs were overturned and he was thrown back, and Allah^-azwj Hastened his soul to the chasm (of Hell) and he met his companion who narrated him, Yunus Bin Zabyan, and he saw the Satan^-la who had shown it to him’’.[94]

4- كِتَابُ الْمَنَاقِبِ‏، لِمُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ بِإِسْنَادِهِ إِلَى الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ يَا عَلِيُّ مَثَلُكَ فِي أُمَّتِي مَثَلُ الْمَسِيحِ عِيسَى ابْنِ‏ مَرْيَمَ افْتَرَقَ قَوْمُهُ ثَلَاثَ فِرَقٍ فِرْقَةٌ مُؤْمِنُونَ وَ هُمُ الْحَوَارِيُّونَ وَ فِرْقَةٌ عَادُوهُ وَ هُمُ الْيَهُودُ وَ فِرْقَةٌ غَلَوْا فِيهِ فَخَرَجُوا عَنِ الْإِيمَانِ

The book ‘Al Manaqib’ of Muhammad Bin Ahmad Bin Shazan, by his chain to,

‘Al-Sadiq^-asws, from his^-asws forefathers^-asws from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘O Ali^-asws! Your^-asws example in my^-saww community is an example of the Messiah Isa^-as Bin Maryam^-as. His^-saww people separated into three sects – a sect of the believers, and they are the disciples, and a sect being inimical to him^-as, and they are the Jews, and a sect of exaggerators regarding him^-as, so they exited from the faith.

وَ إِنَّ أُمَّتِي سَتَفْتَرِقُ فِيكَ ثَلَاثَ فِرَقٍ فَفِرْقَةٌ شِيعَتُكَ وَ هُمُ الْمُؤْمِنُونَ وَ فِرْقَةٌ عَدُوُّكَ وَ هُمُ الشَّاكُّونَ وَ فِرْقَةٌ تَغْلُو فِيكَ وَ هُمُ الْجَاحِدُونَ وَ أَنْتَ فِي الْجَنَّةِ يَا عَلِيُّ وَ شِيعَتُكَ وَ مُحِبُ‏ شِيعَتِكَ وَ عَدُوُّكَ وَ الْغَالِي فِي النَّارِ.

And my^-saww community will be separating regarding you^-asws into three sects – a sect of your^-asws Shias, and they are the Momineen, and a sect of your^-asws enemies, and they are the doubters, and a sect exaggerating regarding you^-asws, and they are the rejecters; and you^-asws will be in the Paradise, O Ali^-asws, and your^-asws Shias, and ones who loves your^-asws Shias, while your^-asws enemies and the exaggerators would be in the Fire’’.[95]

5- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا تَرْفَعُونِي فَوْقَ حَقِّي فَإِنَّ اللَّهَ تَعَالَى اتَّخَذَنِي عَبْداً قَبْلَ أَنْ يَتَّخِذَنِي نَبِيّاً.

(The book) ‘Al Nawadir’ of Al Rawandy by his chain,

‘From Ja’far^-asws Bin Muhammad^-saww, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Do not raise me^-saww above my^-saww right, for Allah^-azwj the Exalted Took me^-saww as a servant before He^-azwj Took me^-saww as a Prophet^-saww’’.[96]

6- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْعَطَّارِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُسْلِمٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ الصَّادِقُ ع‏ احْذَرُوا عَلَى شَبَابِكُمُ الْغُلَاةَ لَا يُفْسِدُوهُمْ فَإِنَّ الْغُلَاةَ شَرُّ خَلْقٍ يُصَغِّرُونَ عَظَمَةَ اللَّهِ وَ يَدَّعُونَ الرُّبُوبِيَّةَ لِعِبَادِ اللَّهِ وَ اللَّهِ إِنَّ الْغُلَاةَ لَشَرٌّ مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ وَ الَّذِينَ أَشْرَكُوا

(The book) ‘Al Amaali’ of the sheikh Al Tusi – Al Husayn Bin Ubeydullah, from Ahmad Bin Muhammad Bin Al Attar, from his father, from Ahmad Bin Muhammad Al Barqy, from Al Abbas Bin Marouf, from Abdul Rahman Bin Muslim, from Fuzeyl Bin Yasaar who said,

‘Al-Sadiq^-asws said: ‘Be careful upon your youths that the exaggerators may not spoil them, for the exaggerators are evil creatures, belittling the Magnificence of Allah^-azwj and claiming lordship for servants of Allah^-azwj. By Allah^-azwj! The exaggerators are more evil than the Jews and the Christians and the Magians, and those who are associating (committing shirk)’.

ثُمَّ قَالَ ع إِلَيْنَا يَرْجِعُ الْغَالِي فَلَا نَقْبَلُهُ وَ بِنَا يَلْحَقُ الْمُقَصِّرُ فَنَقْبَلُهُ فَقِيلَ لَهُ كَيْفَ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ

Then he^-asws said: ‘To us^-asws the exaggerators will return, but we^-asws will not accept him, and with us the reducer (Muqassir) will catch up with, and we^-asws will accept him’. It was said to him^-asws, ‘How is that so, O son^-asws of Rasool-Allah^-saww?’

قَالَ الْغَالِي قَدِ اعْتَادَ تَرْكَ الصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْحَجِّ فَلَا يَقْدِرُ عَلَى تَرْكِ عَادَتِهِ وَ عَلَى الرُّجُوعِ إِلَى‏ طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ أَبَداً وَ إِنَّ الْمُقَصِّرَ إِذْ عَرَفَ عَمِلَ وَ أَطَاعَ‏.

He^-asws said: ‘The exaggerator (Ghaali) is used to neglecting the Salat, and the Zakat, and the Fasts, and the Hajj, so he would not be able upon leaving his habits and upon returning to obedience of Allah^-azwj Mighty and Majestic, ever, but the reducer (Muqassir), when he recognises, would work (hard) and (start to catch-up and) obey’’.[97]

7- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَدِّهِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَحْمَدَ الْأَزْدِيِ‏ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ اللَّهُمَّ إِنِّي بَرِي‏ءٌ مِنَ الْغُلَاةِ كَبَرَاءَةِ عِيسَى ابْنِ مَرْيَمَ مِنَ النَّصَارَى اللَّهُمَّ اخْذُلْهُمْ أَبَداً وَ لَا تَنْصُرْ مِنْهُمْ أَحَداً.

(The book) ‘Al Amaali’ of the sheikh Al Tusi – Al Husayn Bin Ubeydullah, from Ali Bin Muhammad al Alawy, from Ahmad bin Ali Bin Ibrahim, from his father, from his grandfather Ibrahim Bin Hashim, from Ahmad Al Azdy, from Abdul Samad Bin Bashir, from Ibn Tareyf, from Ibn Nubata who said,

‘Amir Al-Momineen^-asws said: ‘O Allah^-azwj! I^-asws are disavowing from the exaggerators (Ghulaat) like the disavowment of Isa^-as Bin Maryam^-as from the Christians. O Allah^-azwj! Abandon them forever and do not Help anyone from them!’’[98]

8- ن، عيون أخبار الرضا عليه السلام الْفَامِيُّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: مَنْ قَالَ بِالتَّشْبِيهِ وَ الْجَبْرِ فَهُوَ كَافِرٌ مُشْرِكٌ وَ نَحْنُ مِنْهُ بُرَآءُ فِي الدُّنْيَا وَ الْآخِرَةِ

(The book) ‘Uyoon Akhbar Al Reza^-asws – Al Famy, from Muhammad Al himeyri, from his father, from Ibn Hashim, from Ali Bin Ma’bad, from Al Husayn Bin Khalid,

‘From Abu Al-Hassan Al-Reza^-asws having said: ‘The one who speak with the resemblance (of Allah^-azwj) and the Compulsion (by Allah^-azwj), so he is a Kafir, a Polytheist, and we^-asws are disavowed from him in the world and the Hereafter.

يَا ابْنَ خَالِدٍ إِنَّمَا وَضَعَ الْأَخْبَارَ عَنَّا فِي التَّشْبِيهِ وَ الْجَبْرِ الْغُلَاةُ الَّذِينَ صَغَّرُوا عَظَمَةَ اللَّهِ تَعَالَى فَمَنْ أَحَبَّهُمْ فَقَدْ أَبْغَضَنَا وَ مَنْ أَبْغَضَهُمْ فَقَدْ أَحَبَّنَا وَ مَنْ وَالاهُمْ فَقَدْ عَادَانَا وَ مَنْ عَادَاهُمْ فَقَدْ وَالانَا

O Ibn Khalid! But rather the Ahadeeth regarding the resemblance and the Compulsion have been placed from us^-asws by the exaggerators, those who are belittling the Magnificence of Allah^-azwj the Exalted. The one who loves them so he has hated us^-asws, and one who hates them so he has loved us^-asws, and one who befriends them so he has been inimical to us^-asws, and one who is inimical to them so he has befriended us^-asws;

وَ مَنْ وَصَلَهُمْ فَقَدْ قَطَعَنَا وَ مَنْ قَطَعَهُمْ فَقَدْ وَصَلَنَا وَ مَنْ جَفَاهُمْ فَقَدْ بَرَّنَا وَ مَنْ بَرَّهُمْ فَقَدْ جَفَانَا وَ مَنْ أَكْرَمَهُمْ فَقَدْ أَهَانَنَا وَ مَنْ أَهَانَهُمْ فَقَدْ أَكْرَمَنَا وَ مَنْ قَبِلَهُمْ فَقَدْ رَدَّنَا وَ مَنْ رَدَّهُمْ فَقَدْ قَبِلَنَا

And one who connects with them so he has cut us^-asws off, and one who cuts them off so he has connected with us^-asws, and one who is disloyal to them so he has been righteous with us^-asws, and one who is righteous with them so he has been disloyal to us^-asws, and one who honours them so he has debased us^-asws and one who debases them so he has honoured us^-asws, and one who accepts them so he has repelled us^-asws, and one who repels them so he has accepted us^-asws;

وَ مَنْ أَحْسَنَ إِلَيْهِمْ فَقَدْ أَسَاءَ إِلَيْنَا وَ مَنْ أَسَاءَ إِلَيْهِمْ فَقَدْ أَحْسَنَ إِلَيْنَا وَ مَنْ صَدَّقَهُمْ فَقَدْ كَذَّبَنَا وَ مَنْ كَذَّبَهُمْ فَقَدْ صَدَّقَنَا وَ مَنْ أَعْطَاهُمْ فَقَدْ حَرَمَنَا وَ مَنْ حَرَمَهُمْ فَقَدْ أَعْطَانَا يَا ابْنَ خَالِدٍ مَنْ كَانَ مِنْ شِيعَتِنَا فَلَا يَتَّخِذَنَّ مِنْهُمْ وَلِيّاً وَ لَا نَصِيراً.

And one who does favours to them so he has been evil to us^-asws, and one who is evil to them so he has favoured to us^-asws, and one who ratifies them so he has belied us^-asws, and one who belies them so he has ratified us^-asws, and one who give them so he has deprived us^-asws, and one who deprives them so he has given us^-asws. O Ibn Khalid! One who was from our^-asws Shias, so he should neither be a friend from them nor a helper’’.[99]

9- ج، الإحتجاج‏ وَ مِمَّا خَرَجَ عَنْ صَاحِبِ الزَّمَانِ صَلَوَاتُ اللَّهِ عَلَيْهِ رَدّاً عَلَى الْغُلَاةِ مِنَ التَّوْقِيعِ جَوَاباً لِكِتَابٍ كُتِبَ إِلَيْهِ عَلَى يَدَيْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ هِلَالٍ الْكَرْخِيِّ

(The book) ‘Al Ihtijaj’ – And from what has come out from the Master^-asws of the time, (12^th Imam^-asws) may the Salawat of Allah^-azwj be upon him^-asws, a refutation against the exaggerators, from the signed letters in answer to a letter written to him^-asws upon the hands of Muhammad Bin Ali Bin Hilal Al-Karkhy: –

يَا مُحَمَّدَ بْنَ عَلِيٍّ تَعَالَى اللَّهُ عَزَّ وَ جَلَّ عَمَّا يَصِفُونَ سُبْحَانَهُ وَ بِحَمْدِهِ لَيْسَ نَحْنُ شُرَكَاءَهُ فِي عِلْمِهِ وَ لَا فِي قُدْرَتِهِ‏ بَلْ لَا يَعْلَمُ الْغَيْبَ غَيْرُهُ كَمَا قَالَ فِي مُحْكَمِ كِتَابِهِ تَبَارَكَ وَ تَعَالَى‏ قُلْ لا يَعْلَمُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ‏

‘O Muhammad Bin Ali! Allah^-azwj Mighty and Majestic is more Exalted than what they are describing of His^-azwj Glory and His^-azwj Praise. We^-asws aren’t participants in His^-azwj Knowledge, nor in His^-azwj Power, but none know the hidden matters apart from Him^-azwj, just as He^-azwj has Said in His^-azwj Book, Blessed and Exalted: Say: ‘The ones in the skies and earth do not know the unseen except Allah, [27:65].

وَ أَنَا وَ جَمِيعُ آبَائِي مِنَ الْأَوَّلِينَ آدَمُ وَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ غَيْرُهُمْ مِنَ النَّبِيِّينَ وَ مِنَ الْآخِرِينَ مُحَمَّدٌ رَسُولُ اللَّهِ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ غَيْرُهُمْ مِمَّنْ مَضَى مِنَ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ إِلَى مَبْلَغِ أَيَّامِي وَ مُنْتَهَى عَصْرِي عَبِيدُ اللَّهِ عَزَّ وَ جَلَّ

And I^-asws and the entirety of my^-asws forefathers^-asws from the formers ones, Adam^-as, and Noah^-as, and Ibrahim^-as, and Musa^-as and others from the Prophets^-as, and from the latter ones, Muhammad^-saww Rasool-Allah^-saww, and Ali^-asws Bin Abu Talib^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and other from the ones past from the Imams^-asws, all of them reaching up to my^-asws days, and ending up to my^-asws era, are (all) servants of Allah^-azwj Mighty and Majestic.

يَقُولُ اللَّهُ عَزَّ وَ جَلَ‏ وَ مَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكاً وَ نَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى‏ قالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمى‏ وَ قَدْ كُنْتُ بَصِيراً قالَ كَذلِكَ أَتَتْكَ آياتُنا فَنَسِيتَها وَ كَذلِكَ الْيَوْمَ تُنْسى‏

Allah^-azwj Mighty and Majestic is Saying: And one who turns away from My Zikr, then surely for him would be a straitened life and We will Resurrect him on the Day of Judgment as blind [20:124] He shall say, ‘Lord! Why did You Resurrect me as blind, and I used to be a seeing one? [20:125] He will say: “Like that, We Gave you Our Signs, but you forgot them! And Like that, today We will Forget you!”.

يَا مُحَمَّدَ بْنَ عَلِيٍّ قَدْ آذَانَا جُهَلَاءُ الشِّيعَةِ وَ حُمَقَاؤُهُمْ وَ مَنْ دِينُهُ جَنَاحُ الْبَعُوضَةِ أَرْجَحُ مِنْهُ

O Muhammad Bin Ali! They have hurt us^-asws, the ignorant Shias, and their fools, and one whose religion is a wing of the mosquito is more preferable (to us^-asws) than him.

وَ أُشْهِدُ اللَّهَ‏ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَ كَفَى بِهِ شَهِيداً وَ مُحَمَّداً رَسُولَهُ‏ وَ مَلَائِكَتَهُ وَ أَنْبِيَاءَهُ وَ أَوْلِيَاءَهُ وَ أُشْهِدُكَ وَ أُشْهِدُ كُلَّ مَنْ سَمِعَ كِتَابِي هَذَا أَنِّي بَرِي‏ءٌ إِلَى اللَّهِ وَ إِلَى رَسُولِهِ مِمَّنْ يَقُولُ إِنَّا نَعْلَمُ الْغَيْبَ أَوْ نُشَارِكُ اللَّهَ فِي مُلْكِهِ أَوْ يُحِلُّنَا مَحَلًّا سِوَى الْمَحَلِّ الَّذِي نَصَبَهُ اللَّهُ لَنَا وَ خَلَقَنَا لَهُ أَوْ يَتَعَدَّى بِنَا عَمَّا قَدْ فَسَّرْتُهُ لَكَ وَ بَيَّنْتُهُ فِي صَدْرِ كِتَابِي

And I^-asws keep Allah^-azwj as Witness, Who there is no god except Him^-azwj, and suffice with Him^-azwj as Witness, and Muhammad^-saww His^-azwj Rasool^-saww, and His^-azwj Angels, and His^-azwj Prophets^-as, and His^-azwj Guardians^-asws, and I^-asws keep you as witness, and I^-asws keep as witness the one who hears this letter of mine^-asws, I^-asws disavow to Allah^-azwj and to His^-azwj Rasool^-saww from the one who says that we^-asws know the hidden matters (Ghayb), or we^-asws participate with Allah^-azwj in His^-azwj Kingdom, or He^-azwj has Permitted for us^-asws the place which Allah^-azwj has Nominated for us^-asws and Created us^-asws for it, or transgress with us^-asws from what I^-asws have interpreted for you and explained it in the middle of my^-asws letter.

وَ أُشْهِدُكُمْ أَنَّ كُلَّ مَنْ نَتَبَرَّأُ مِنْهُ فَإِنَّ اللَّهَ يَبْرَأُ مِنْهُ وَ مَلَائِكَتَهُ وَ رُسُلَهُ وَ أَوْلِيَاءَهُ وَ جَعَلْتُ هَذَا التَّوْقِيعَ الَّذِي فِي هَذَا الْكِتَابِ أَمَانَةً فِي عُنُقِكَ وَ عُنُقِ مَنْ سَمِعَهُ أَنْ لَا يَكْتُمَهُ مِنْ أَحَدٍ مِنْ مَوَالِيَّ وَ شِيعَتِي حَتَّى يَظْهَرَ عَلَى هَذَا التَّوْقِيعِ الْكُلُ‏ مِنَ الْمَوَالِي لَعَلَّ اللَّهَ عَزَّ وَ جَلَّ يَتَلَافَاهُمْ فَيَرْجِعُونَ إِلَى دِينِ اللَّهِ الْحَقِّ وَ ينتهوا [يَنْتَهُونَ‏] عَمَّا لَا يَعْلَمُونَ مُنْتَهَى أَمْرِهِ وَ لَا يَبْلُغُ مُنْتَهَاهُ

And I^-asws keep you as witnesses that every one we^-asws are disavowing from, so Allah^-azwj is Disavowed from him, and (so are) His^-azwj Angels, and His^-azwj Rasool^-saww, and His^-azwj Guardians^-asws, and make this signed letter which is in this letter to be as an entrustment in your posterity and the necks of the ones who hear it, and do not conceal it from anyone from ones in my^-asws Wilayah, and my^-asws Shias until this signed letter appears to all of my^-asws loyalists, perhaps Allah^-azwj would Turn them around, and they would be returning to the Religion of Allah^-azwj, the Truth, and they would desist from what they are not knowing to His^-azwj Command, not reach its ending.

فَكُلُّ مَنْ‏ فَهِمَ كِتَابِي وَ لَمْ يَرْجِعْ‏ إِلَى مَا قَدْ أَمَرْتُهُ وَ نَهَيْتُهُ فَلَقَدْ حَلَّتْ عَلَيْهِ اللَّعْنَةُ مِنَ اللَّهِ وَ مِمَّنْ ذَكَرْتُ مِنْ عِبَادِهِ الصَّالِحِينَ‏.

So, everyone who understands my^-asws letter and does not return to what I^-asws have instructed him and forbidden him with, then he has released the Curse from Allah^-azwj upon him, and (the curse) from the ones He^-azwj Mentioned as being from His^-azwj righteous servants’’.[100]

10- ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْهَرَوِيِّ قَالَ: قُلْتُ لِلرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ مَا شَيْ‏ءٌ يَحْكِيهِ عَنْكُمُ النَّاسُ قَالَ وَ مَا هُوَ قُلْتُ يَقُولُونَ إِنَّكُمْ تَدَّعُونَ أَنَّ النَّاسَ لَكُمْ عَبِيدٌ

(The book) ‘Uyoon Akhbar Al Reza^-asws – Al Hamdany, from Ali, from his father, from Al Harwy who said,

‘I said to Al Reza^-asws, ‘O son^-asws of Rasool-Allah^-saww! What is this thing the people are relating from you^-asws?’ He^-asws said: ‘And what is it?’ I said, ‘They are saying, you (Imams^-asws) are claiming that the people, all of them are slaves’.

فَقَالَ‏ اللَّهُمَّ فاطِرَ السَّماواتِ وَ الْأَرْضِ عالِمَ الْغَيْبِ وَ الشَّهادَةِ أَنْتَ شَاهِدٌ بِأَنِّي لَمْ أَقُلْ ذَلِكَ قَطُّ وَ لَا سَمِعْتُ أَحَداً مِنْ آبَائِي ع قَالَ قَطُّ وَ أَنْتَ الْعَالِمُ بِمَا لَنَا مِنَ الْمَظَالِمِ عِنْدَ هَذِهِ الْأُمَّةِ وَ إِنَّ هَذِهِ مِنْهَا

He^-asws said: ‘O Allah! Originator of the skies and the earth, Knower of the unseen and the seen! [39:46], You^-azwj are Witness that I^-asws did not say that at all, nor did anyone hear it from my^-asws forefathers^-asws saying at all, and You^-azwj are the Knower of what is for us^-asws from the injustices in the presence of this community, and this is from it!’

ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ يَا عَبْدَ السَّلَامِ إِذَا كَانَ النَّاسُ كُلُّهُمْ عَبِيدَنَا عَلَى مَا حَكَوْهُ عَنَّا فَمِمَّنْ نَبِيعُهُمْ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ صَدَقْتَ

Then he^-asws turned towards me and said: ‘O Abdul Salam! When the people, all of there were to be our^-asws slaves, upon what (basis) are they relating it from us^-asws? From whom are we^-asws informing them?’ I said, ‘O son^-asws of Rasool-Allah^-saww! You^-asws speak the truth’.

ثُمَّ قَالَ يَا عَبْدَ السَّلَامِ أَ مُنْكِرٌ أَنْتَ لِمَا أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ لَنَا مِنَ الْوَلَايَةِ كَمَا يُنْكِرُهُ غَيْرُكَ قُلْتُ مَعَاذَ اللَّهِ بَلْ أَنَا مُقِرٌّ بِوَلَايَتِكُمْ‏.

Then he^-asws said: ‘O Abdul Salam! Are you a denier of what Allah^-azwj Mighty and Majestic has Obligated for us^-asws of the Wilayah, just as others are denying it?’ I said, ‘Allah^-azwj Forbid! But I am an acknowledger with your^-asws Wilayah’’.[101]

11- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ صِنْفَانِ لَا تَنَالُهُمَا شَفَاعَتِي سُلْطَانٌ غَشُومٌ عَسُوفٌ وَ غَالٍ فِي الدِّينِ مَارِقٌ مِنْهُ غَيْرُ تَائِبٍ وَ لَا نَازِعٍ‏.

(The book) ‘Qurb Al Asnad’ – Haround, from Ibn Sadaqa,

‘From Ja’far^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘Two types (of people) will not be attaining my^-saww intercession – a tyrannical despotic ruler, and an exaggerator in the Religion, a renegade from it, without repenting nor removing (it)’’.[102]

12- ب، قرب الإسناد الطَّيَالِسِيُّ عَنِ الْفُضَيْلِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ اتَّقُوا اللَّهَ وَ عَظِّمُوا اللَّهَ وَ عَظِّمُوا رَسُولَهُ ص وَ لَا تُفَضِّلُوا عَلَى رَسُولِ اللَّهِ ص أَحَداً فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ فَضَّلَهُ وَ أَحِبُّوا أَهْلَ بَيْتِ نَبِيِّكُمْ حُبّاً مُقْتَصِداً وَ لَا تَغْلُوا وَ لَا تَفَرَّقُوا وَ لَا تَقُولُوا مَا لَا نَقُولُ فَإِنَّكُمْ إِنْ قُلْتُمْ وَ قُلْنَا مِتُّمْ وَ مِتْنَا ثُمَّ بَعَثَكُمُ اللَّهُ وَ بَعَثَنَا فَكُنَّا حَيْثُ يَشَاءُ اللَّهُ وَ كُنْتُمْ‏.

(The book) ‘Qurb Al Asnad’ – Al Tayalasi, from Al Fuzeyl Bin Usman who said,

‘I heard Abu Abdullah^-asws saying: ‘Fear Allah^-azwj and Magnify Allah^-azwj and magnify His^-azwj Rasool^-saww and do not give superiority to anyone over Rasool-Allah^-saww, for Allah^-azwj Blessed and Exalted has Merited him^-saww and Loves People^-asws of the Household of your Prophet^-saww with (Intense) Love, and neither exaggerate nor be saying what we^-asws are not saying. If you say and we^-asws say, you will die and we^-asws will pass away, then Allah^-azwj will Resurrect you and Resurrect us^-asws, so we^-asws would be where Allah^-azwj so Desires, and you (with us^-asws)!’’[103]

13- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ رَفَعَهُ إِلَى رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: رَجُلَانِ لَا تَنَالُهُمَا شَفَاعَتِي صَاحِبُ سُلْطَانٍ عَسُوفٍ غَشُومٍ وَ غَالٍ فِي الدِّينِ مَارِقٌ‏.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Abdul Jabbar, raising it to

‘Rasool-Allah^-saww having said: ‘Two (types of) men will not be attaining my^-saww intercession – a companion of a tyrannical despotic ruler, and an exaggerator in the Religion, a renegade’’.[104]

14- ل، الخصال مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَشَّارٍ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ وَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ مَعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَلِيِّ بْنِ‏ سَالِمٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع‏ أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِيمَانِ أَنْ يَجْلِسَ إِلَى غَالٍ فَيَسْتَمِعَ إِلَى حَدِيثِهِ وَ يُصَدِّقَهُ عَلَى قَوْلِهِ

(The book) ‘Al Khisaal’ – Muhammad Bin Ali Bin Bashar, from Al Muzaffar bin Ahmad and Ali Bin Muhammad Bin Suleyman both together, from Ali Bin Ja’far Al Baghdady, from Ja’far Bin Muhammad Bin Malik, from Al Hassan Bin Rashid, from Ali Bin Salim, from his father who said,

‘Abu Abdullah Ja’far^-asws Bin Muhammad Al-Sadiq^-asws said: ‘The least of what can throw the man from the Eman is that he sits to an exaggerator and listens to his Hadeeth and ratifies him upon his words.

إِنَّ أَبِي حَدَّثَنِي عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ صِنْفَانِ مِنْ أُمَّتِي لَا نَصِيبَ لَهُمَا فِي الْإِسْلَامِ الْغُلَاةُ وَ الْقَدَرِيَّةُ.

My^-asws father^-asws narrated to me^-asws from his^-asws father^-asws, from his^-asws grandfather^-asws that Rasool-Allah^-saww said: ‘Two types from my^-saww community, there is no share for them in Al-Islam – the exaggerator and the Qadiriites (Fatalists)[105]’’.[106]

15- ل، الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِيَّاكُمْ وَ الْغُلُوَّ فِينَا قُولُوا إِنَّا عَبِيدٌ مَرْبُوبُونَ وَ قُولُوا فِي فَضْلِنَا مَا شِئْتُمْ‏.

(The book) ‘Al-Khisaal’ – ‘The four hundred (Ahadeeth)’ – Amir Al-Momineen^-asws said: ‘Beware of the exaggeration regarding us^-asws. Say we^-asws are servants being Nourished, and say in our^-asws merits whatever you so desire to’’.[107]

16- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ هَلْ أُنَبِّئُكُمْ عَلى‏ مَنْ تَنَزَّلُ الشَّياطِينُ تَنَزَّلُ عَلى‏ كُلِّ أَفَّاكٍ أَثِيمٍ‏ قَالَ هُمْ سَبْعَةٌ الْمُغِيرَةُ وَ بَيَانٌ‏ وَ صَائِدٌ وَ حَمْزَةُ بْنُ عُمَارَةَ الْبَرْبَرِيُّ وَ الْحَارِثُ الشَّامِيُّ وَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ وَ أَبُو الْخَطَّابِ‏.

(The book) ‘Al Khisaal’ – My father and Ibn Al Waleed both together, from Muhammad Al Attar and Ahmad Bin Idrees both together from Al Ash’ary, from Ibn Yazeed, from Al Hassan Bin Ali Bin Fazzal, from Dawood Bin Abu Yazeed, from a man,

‘From Abu Abdullah^-asws regarding Words of Mighty and Majestic: Shall I inform you of the ones upon whom the Satans descend? [26:221] They descend upon every sinful liar [26:222]. He said, ‘They are seven – Al-Mugheira, and Bayan, and Said, and Hamza Bin Umara Al-Berbery, and Al-Haris the Syrian, and Abdullah Bin Al-Haris, and Abu Al-Khatab’’.

وَ رَوَى بِإِسْنَادِهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ لَعَنَ اللَّهُ بُنَانَ الْبَيَانِ‏ وَ إِنَّ بُنَاناً لَعَنَهُ اللَّهُ كَانَ يَكْذِبُ عَلَى أَبِي‏ أَشْهَدُ كَانَ أَبِي عَلِيُّ بْنُ الْحُسَيْنِ ع عَبْداً صَالِحاً.

And it is reported by his chain from Zurara,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘May Allah^-azwj Curse Bunan Al-Bayan, and surely Bunan, may Allah^-azwj Curse him^-la, used to belied upon my^-asws father^-asws. I^-asws testify that my^-asws father Ali^-asws Bin Al-Husayn^-asws was a righteous servant’’.[108]

17- ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: قَالَ الْمَأْمُونُ لِلرِّضَا ع بَلَغَنِي أَنَّ قَوْماً يَغْلُونَ فِيكُمْ وَ يَتَجَاوَزُونَ ‏فِيكُمُ الْحَدَّ

(The book) ‘Uyoon Akhbar Al Reza^-asws’ – Tameem Al Qureyshi, from his father, from Ahmad Bin Ali Al Ansary, from Al Hassan Bin Al Jahm who said,

‘Al-Mamoun said to Al-Reza^-asws, ‘It has reached me that there are people who are exaggerating regarding you (Imams^-asws) and are exceeding the limit regarding you^-asws all’.

فَقَالَ الرِّضَا ع حَدَّثَنِي أَبِي مُوسَى بْنُ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَرْفَعُونِي فَوْقَ حَقِّي فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اتَّخَذَنِي عَبْداً قَبْلَ أَنْ يَتَّخِذَنِي نَبِيّاً

Al-Reza^-asws said: ‘It is narrated to me^-asws by my^-asws father Musa^-asws Bin Ja’far^-asws, from his^-asws father Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^-asws, from his^-asws father Ali^-asws Bin Al-Husayn^-asws, from his^-asws father Al-Husayn^-asws Bin Ali^-asws, from his^-asws father Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww said: ‘Do no raise me^-saww above my^-saww right, for Allah^-azwj Blessed and Exalted Took me^-saww as a servant before He^-azwj Took me^-saww as a Prophet^-saww.

قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ ما كانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتابَ وَ الْحُكْمَ وَ النُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِباداً لِي مِنْ دُونِ اللَّهِ وَ لكِنْ كُونُوا رَبَّانِيِّينَ بِما كُنْتُمْ تُعَلِّمُونَ الْكِتابَ وَ بِما كُنْتُمْ تَدْرُسُونَ وَ لا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَ النَّبِيِّينَ أَرْباباً أَ يَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ‏

Allah^-azwj Blessed and Exalted Said: It is not for a person that Allah should Give him the Book and the Wisdom and the Prophet-hood, then he should be saying to the people: ‘Be my servants from besides Allah’, but Be learned (in Religion) with what you were learning the Book and with what you were teaching [3:79] And He did not Command you all that you should be taking the Angels and the Prophets as lords. Would He Command you with the Kufr after your being Muslims (submitters)? [3:80].

وَ قَالَ عَلِيٌّ ع يَهْلِكُ فِيَّ اثْنَانِ وَ لَا ذَنْبَ لِي مُحِبٌّ مُفْرِطٌ وَ مُبْغِضٌ مُفْرِطٌ وَ إِنَّا لَنَبْرَأُ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِمَّنْ يَغْلُو فِينَا فَيَرْفَعُنَا فَوْقَ حَدِّنَا كَبَرَاءَةِ عِيسَى ابْنِ مَرْيَمَ ع مِنَ النَّصَارَى

And Ali^-asws said: ‘Two are destroyed regarding me^-asws, and there is no son for me^-asws – a fabricating loving one, and a fabricating hater, and we^-asws disavow to Allah^-azwj Mighty and Majestic from the ones who exaggerate regarding us^-asws raising us^-asws above our^-asws limit, like the disavowment of Isa Bin Maryam^-as from the Christians’.

قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ إِذْ قالَ اللَّهُ يا عِيسَى ابْنَ مَرْيَمَ أَ أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَ أُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِ قالَ سُبْحانَكَ ما يَكُونُ لِي أَنْ أَقُولَ ما لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ ما فِي نَفْسِي وَ لا أَعْلَمُ ما فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

Allah^-azwj Mighty and Majestic: And when Allah Said: “O Isa son of Maryam! Did you say to the people: ‘Take me and my mother as two gods from besides Allah?’” He said: ‘Glory be to You! It cannot happen for me that I should be saying what isn’t right for me. If I had said it, You would have Known it. You Know whatever is within myself and I do not know what is within Yourself. Surely You are the Knower of the hidden matters [5:116]

ما قُلْتُ لَهُمْ إِلَّا ما أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَ رَبَّكُمْ وَ كُنْتُ عَلَيْهِمْ شَهِيداً ما دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَ أَنْتَ عَلى‏ كُلِّ شَيْ‏ءٍ شَهِيدٌ

I did not say to them except what You Commanded me with, ‘Worship Allah, my Lord and your Lord’, and I was a witness upon them for as long as I was among them. But when You Caused me to die, You were the Watcher upon them; and You are a Witness upon all things [5:117].

وَ قَالَ عَزَّ وَ جَلَ‏ لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْداً لِلَّهِ وَ لَا الْمَلائِكَةُ الْمُقَرَّبُونَ‏-

And the Mighty and Majestic Said: The Messiah never disdained that he happens to be a servant of Allah, nor do the Angels of Proximity; [4:172].

وَ قَالَ عَزَّ وَ جَلَ‏ مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَ أُمُّهُ صِدِّيقَةٌ كانا يَأْكُلانِ الطَّعامَ‏ وَ مَعْنَاهُ أَنَّهُمَا كَانَا يَتَغَوَّطَانِ فَمَنِ ادَّعَى لِلْأَنْبِيَاءِ رُبُوبِيَّةً أَوِ ادَّعَى لِلْأَئِمَّةِ رُبُوبِيَّةً أَوْ نُبُوَّةً أَوْ لِغَيْرِ الْأَئِمَّةِ إِمَامَةً فَنَحْنُ بُرَآءُ مِنْهُ فِي الدُّنْيَا وَ الْآخِرَةِ.

And the Mighty and Majestic Said: The Messiah son of Maryam is not except a Rasool; The Rasools have passed from before him, and his mother was a truthful woman; they were both eating the food. [5:75] – and its meaning is that both of them^-as were excreting. So, the one who claims Lordship for the Prophets^-as or claims Lordship for the Imams^-asws, or Prophet-hood, or Imamate for other than the Imams^-asws, so we^-asws are disavowed from him in the world and the hereafter’’.[109]

18- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ الصَّيْرَفِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع‏ مَنْ قَالَ بِالتَّنَاسُخِ فَهُوَ كَافِرٌ

(The book) ‘Uyoon Akhbar Al Reza^-asws’ – Ibn Al Mutawakkal, from Ali, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid Al Sayrafi who said,

‘Abu Al-Hassan^-asws said: ‘The one who says with the re-incarnation, so he is a Kafir’.

ثُمَّ قَالَ لَعَنَ اللَّهُ الْغُلَاةَ أَلَا كَانُوا مَجُوساً أَلَا كَانُوا نَصَارَى أَلَا كَانُوا قَدَرِيَّةً أَلَا كَانُوا مُرْجِئَةً أَلَا كَانُوا حَرُورِيَّةً

Then he^-asws said: ‘May Allah^-azwj Curse the exaggerators. Indeed, they would be (like) Christians. Indeed, they would be (like) Qadirites (Fatalists). Indeed, they would be (like) Murjiites. Indeed, they would be (like) Haruriya’’.

ثُمَّ قَالَ ع لَا تُقَاعِدُوهُمْ وَ لَا تُصَادِقُوهُمْ وَ ابْرَءُوا مِنْهُمْ‏ بَرِئَ اللَّهُ مِنْهُمْ.

Then he^-asws said: ‘Neither sit with them, nor ratify them, and disavow from them, Allah^-azwj Disavowed from them’’.[110]

19- ن، عيون أخبار الرضا عليه السلام مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَشَّارٍ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْقَاسِمِ عَنِ الْحَسَنِ بْنِ سَهْلٍ عَنْ مُحَمَّدِ بْنِ حَامِدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ الْغُلَاةِ وَ الْمُفَوِّضَةِ

(The book) ‘Uyoon Akhbar Al Reza^-asws’ – Muhammad bin Ali Bin Bashar, from Al Muzaffar Bin Ahmad, from Al Abbas Bin Muhammad bin Al Qasim, from Al Hassan bin Sahl, from Muhammad bin Hamid, from Abu Hashim Al Ja’fari who said,

‘I asked Abu Al-Hassan Al-Reza^-asws about the exaggerators and the Mufawwiza (believers in delegation)’.

فَقَالَ الْغُلَاةُ كُفَّارٌ وَ الْمُفَوِّضَةُ مُشْرِكُونَ مَنْ جَالَسَهُمْ أَوْ خَالَطَهُمْ أَوْ وَاكَلَهُمْ‏ أَوْ شَارَبَهُمْ أَوْ وَاصَلَهُمْ أَوْ زَوَّجَهُمْ أَوْ تَزَوَّجَ إِلَيْهِمْ‏ أَوْ أَمِنَهُمْ أَوِ ائْتَمَنَهُمْ عَلَى أَمَانَةٍ أَوْ صَدَّقَ حَدِيثَهُمْ أَوْ أَعَانَهُمْ بِشَطْرِ كَلِمَةٍ خَرَجَ مِنْ وَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ وَ وَلَايَةِ الرَّسُولِ ص وَ وَلَايَتِنَا أَهْلَ الْبَيْتِ‏.

He^-asws said: ‘The exaggerators are Kafirs, and the Mufawwiza are Polytheists. One who sits with them, or mingles with them, or eats with them, or drinks with them, or connects with them, or married into them, or marries to them, or shelters them, or secures them upon an amnesty, or ratifies their Ahadeeth, or supports them with (even) half a word, exits from Wilayah of Allah^-azwj Mighty and Majestic, and Wilayah of the Rasool^-saww, and our^-asws Wilayah, People^-asws of the Household’’.[111]

20- ج، الإحتجاج م، تفسير الإمام عليه السلام‏ فِي قَوْلِهِ تَعَالَى‏ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لَا الضَّالِّينَ‏ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَرَ اللَّهُ عَزَّ وَ جَلَّ عِبَادَهُ أَنْ يَسْأَلُوهُ طَرِيقَ الْمُنْعَمِ عَلَيْهِمْ وَ هُمُ النَّبِيُّونَ وَ الصِّدِّيقُونَ وَ الشُّهَدَاءُ وَ الصَّالِحُونَ وَ أَنْ يَسْتَعِيذُوا مِنْ‏ طَرِيقِ الْمَغْضُوبِ عَلَيْهِمْ‏ وَ هُمُ الْيَهُودُ الَّذِينَ قَالَ اللَّهُ فِيهِمْ‏ هَلْ أُنَبِّئُكُمْ‏ بِشَرٍّ مِنْ ذلِكَ مَثُوبَةً عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ وَ غَضِبَ عَلَيْهِ‏

(The books) ‘Al-Ihtijaj’ (and) ‘Tafseer of the Imam^-asws – Regarding Words of the Exalted: other than of those You are Wrathful upon nor of the straying ones [1:7] – Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic Commanded His^-azwj servants that they should ask Him^-azwj for the path of the ones whom He^-azwj has Bestowed Bounties upon, and they are the Prophets^-as, and the truthful, and the martyrs, and the righteous, and that they should be seeking Refuge with Him^-azwj from the path of those whom He^-azwj is Wrathful upon, and they are the Jews, those whom Allah^-azwj the Exalted Said regarding them: Say: Shall I inform you of the most evil from that of Retribution in the Presence of Allah,  the one whom Allah Cursed and is Wrathful upon? [5:60].

وَ أَنْ يَسْتَعِيذُوا مِنْ طَرِيقِ الضَّالِّينَ وَ هُمُ الَّذِينَ قَالَ اللَّهُ فِيهِمْ‏ قُلْ يا أَهْلَ الْكِتابِ لا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَ لا تَتَّبِعُوا أَهْواءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَ أَضَلُّوا كَثِيراً وَ ضَلُّوا عَنْ سَواءِ السَّبِيلِ‏ وَ هُمُ النَّصَارَى

And that they should be seeking Refuge with Him^-azwj from the path of the straying ones, and they are those Allah^-azwj the Exalted Said regarding them: Say: O People of the Book! Do not exaggerate in your Religion without the Truth, and do not follow the low desires of a people who strayed before and led many astray, and strayed from the straight Way [5:77] – and they are the Christians’.

ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كُلُّ مَنْ كَفَرَ بِاللَّهِ فَهُوَ مَغْضُوبٌ عَلَيْهِ وَ ضَالٌّ عَنْ سَبِيلِ اللَّهِ

Then Amir Al-Momineen^-asws said: ‘Everyone who commits Kufr with Allah^-azwj, so he is the one (Allah^-azwj is) Wrathful upon, and he has strayed from the Way of Allah^-azwj’.

وَ قَالَ الرِّضَا ع كَذَلِكَ وَ زَادَ فِيهِ فَقَالَ وَ مَنْ تَجَاوَزَ بِأَمِيرِ الْمُؤْمِنِينَ ع الْعُبُودِيَّةَ فَهُوَ مِنَ الْمَغْضُوبِ عَلَيْهِمْ وَ مِنَ الضَّالِّينَ

And Al-Reza^-asws said similar to that, and added in it, so he^-asws said: ‘The one who exceeds with Amir Al-Momineen^-asws (with more than) servitude (to Allah^-azwj), so he is from the ones upon whom is the Wrath, and from the straying ones’.

وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَتَجَاوَزُوا بِنَا الْعُبُودِيَّةَ ثُمَّ قُولُوا مَا شِئْتُمْ وَ لَنْ تَبْلُغُوا وَ إِيَّاكُمْ وَ الْغُلُوَّ كَغُلُوِّ النَّصَارَى فَإِنِّي بَرِي‏ءٌ مِنَ الْغَالِينَ

And Amir Al-Momineen^-asws said: ‘Do not exceed with us^-asws (any more than) the servitude (to Allah^-azwj), then you can be saying whatever you so desire to, and you will never be reaching (our description). And beware of the exaggeration like the exaggeration of the Christians, for I^-asws am disavowed from the exaggerators’.

فَقَامَ إِلَيْهِ‏ رَجُلٌ فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ صِفْ لَنَا رَبَّكَ فَإِنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا عَلَيْنَا فَقَالَ الرِّضَا ع إِنَّهُ مَنْ يَصِفُ‏ رَبَّهُ بِالْقِيَاسِ فَإِنَّهُ لَا يَزَالُ الدَّهْرَ فِي الِالْتِبَاسِ مَائِلًا عَنِ الْمِنْهَاجِ طَاعِناً فِي الِاعْوِجَاجِ ضَالًّا عَنِ السَّبِيلِ قَائِلًا غَيْرَ الْجَمِيلِ

He^-asws said: ‘So a man stood up to him^-asws and said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Describe your^-asws Lord^-azwj to us, for the ones before (among) us are differing upon us’. So Al-Reza^-asws said: ‘It is so that the one who describes his Lord^-azwj with the analogy, would not cease to be in confusion in his lifetime, inclining away from the Divine Manifesto, and would be overwhelmingly in the distortions, straying from the Way, speaking other than the beautiful’.

ثُمَّ قَالَ أُعَرِّفُهُ بِمَا عَرَّفَ بِهِ نَفْسَهُ أُعَرِّفُهُ مِنْ غَيْرِ رُؤْيَةٍ وَ أَصِفُهُ بِمَا وَصَفَ بِهِ نَفْسَهُ‏ أَصِفُهُ مِنْ غَيْرِ صُورَةٍ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ مَعْرُوفٌ بِالْآيَاتِ بَعِيدٌ بِغَيْرِ تَشْبِيهٍ وَ مُتَدَانٍ فِي بُعْدِهِ بِلَا نَظِيرٍ

Then he^-asws said: ‘Recognise Him^-azwj with what He^-azwj has Introduced Himself^-azwj as. Recognise Him^-azwj from other than sighting, and describe Him^-azwj with what He^-azwj Described Himself^-azwj with, (but) from without an image. He^-azwj cannot be grasped by the sensory perception, and cannot be compared with the people. He^-azwj is known by the remote signs without resembling Him^-azwj, and He^-azwj is close by in His^-azwj remoteness without an equal (Who can be far but near at the same time).

لَا يُتَوَهَّمُ دَيْمُومَتُهُ وَ لَا يُمَثَّلُ بِخَلِيقَتِهِ وَ لَا يَجُوزُ فِي قَضِيَّتِهِ الْخَلْقُ إِلَى مَا عَلِمَ مِنْهُمْ مُنْقَادُونَ وَ عَلَى مَا سَطَرَ فِي الْمَكْنُونِ مِنْ كِتَابِهِ مَاضُونَ لَا يَعْمَلُونَ بِخِلَافِ مَا عَلِمَ مِنْهُمْ وَ لَا غَيْرَهُ يُرِيدُونَ

Neither can His^-azwj eternality be visualised, nor can He^-azwj be resembled with His^-azwj creatures, nor is He^-azwj unjust in His^-azwj Judging the creatures to what He^-azwj Knows from them of their submissions, and upon what He^-azwj Veils in the hidden of His^-azwj past Books, they are not doing any differently to what He^-azwj (already) Knew from them, nor are they intending other than Him^-azwj.

فَهُوَ قَرِيبٌ غَيْرُ مُلْتَزِقٍ وَ بَعِيدٌ غَيْرُ مُتَقَصٍّ يُحَقَّقُ وَ لَا يُمَثَّلُ وَ يُوَحَّدُ وَ لَا يُبَعَّضُ يُعْرَفُ بِالْآيَاتِ وَ يُثْبَتُ بِالْعَلَامَاتِ وَ لَا إِلَهَ غَيْرُهُ‏ الْكَبِيرُ الْمُتَعالِ

Thus, He^-azwj is close by without being attached, and remote without being detached. He^-azwj is real and (but) cannot be resembled. He^-azwj is the One but without being of several (subdivided parts). He^-azwj is known by the Signs and is affirmed by the marks. So there is no god apart from Him^-azwj, the Greatest, the Loftiest’.

فَقَالَ الرَّجُلُ بِأَبِي أَنْتَ وَ أُمِّي يَا ابْنَ رَسُولِ اللَّهِ فَإِنَّ مَعِي مَنْ يَنْتَحِلُ مُوَالاتَكُمْ وَ يَزْعُمُ أَنَّ هَذِهِ كُلَّهَا صِفَاتُ عَلِيٍّ ع وَ أَنَّهُ هُوَ اللَّهُ رَبُّ الْعَالَمِينَ

So the man said, ‘May my father and my mother (be sacrificed for) you^-asws, O son^-asws of Rasool-Allah^-saww! There is one with me who is pretending your^-asws Wilayah and is claiming that these, all of these are descriptions of Ali^-asws, and that he^-asws is Allah^-azwj, Lord^-azwj of the worlds’.

قَالَ فَلَمَّا سَمِعَهَا الرِّضَا ع ارْتَعَدَتْ فَرَائِصُهُ وَ تَصَبَّبَ عَرَقاً وَ قَالَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ عَمَّا يَقُولُ الظَّالِمُونَ وَ الْكَافِرُونَ‏ عُلُوّاً كَبِيراً

He (Imam Hassan Al-Askari^-asws) said: ‘So when Al-Reza^-asws heard it, his^-asws limbs trembled and his^-asws veins sweated, and he^-asws said: ‘Glorious is Allah^-azwj! Glorious is Allah^-azwj from what the unjust ones and the Kafirs are saying, Loftier, Exalted!’

أَ وَ لَيْسَ كَانَ عَلِيٌّ ع آكِلًا فِي الْآكِلِينَ وَ شَارِباً فِي الشَّارِبِينَ وَ نَاكِحاً فِي النَّاكِحِينَ وَ مُحْدِثاً فِي الْمُحْدِثِينَ وَ كَانَ مَعَ ذَلِكَ مُصَلِّياً خَاضِعاً بَيْنَ يَدَيِ اللَّهِ ذَلِيلًا وَ إِلَيْهِ أَوَّاهاً مُنِيباً

Or wasn’t Ali^-asws eating among the eating ones, and drinking among the drinking ones, and marrying among the marrying ones, and discussing among the discussing ones? And along with that, he^-asws was praying Salat, humbly, submissively in front of Allah^-azwj Mighty and Majestic, abjectly, and to Him^-azwj he^-asws was supplicating frequently, penitently.

أَ فَمَنْ كَانَ هَذِهِ صِفَتَهُ يَكُونُ إِلَهاً فَإِنْ كَانَ هَذَا إِلَهاً فَلَيْسَ مِنْكُمْ أَحَدٌ إِلَّا وَ هُوَ إِلَهٌ لِمُشَارَكَتِهِ لَهُ فِي هَذِهِ الصِّفَاتِ الدَّالَّاتِ عَلَى حَدَثِ كُلِّ مَوْصُوفٍ بِهَ

Is the one who was upon these characteristics happen to be God?’ So if this one is a god, then there wouldn’t be anyone from you except and he would be a god, due to his participation in these characteristics evidencing upon the occurrence of every one described with these’.

 فَقَالَ الرَّجُلُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّهُمْ يَزْعُمُونَ أَنَّ عَلِيّاً لَمَّا أَظْهَرَ مِنْ نَفْسِهِ الْمُعْجِزَاتِ الَّتِي لَا يَقْدِرُ عَلَيْهَا غَيْرُ اللَّهِ دَلَ‏ عَلَى أَنَّهُ إِلَهٌ وَ لَمَّا ظَهَرَ لَهُمْ بِصِفَاتِ الْمُحْدِثِينَ الْعَاجِزِينَ لَبَّسَ ذَلِكَ عَلَيْهِمْ وَ امْتَحَنَهُمْ‏ لِيَعْرِفُوهُ وَ لِيَكُونَ إِيمَانُهُمْ بِهِ اخْتِيَاراً مِنْ أَنْفُسِهِمْ

So, the man said, ‘O son^-asws of Rasool-Allah^-saww! They are claiming that Ali^-asws, when he^-asws manifested the miracles from himself^-asws – which none is able upon apart from Allah^-azwj the Exalted –so he^-asws is god, and when he^-asws appeared to them with the characteristics of the one who can create (make people born again), the frustrated ones (normal people), he^-asws clothed (himself^-asws with that upon them, and tested them in order for them to recognise him^-asws (as being god), and for their Eman in him^-asws (as being god) be a matter of choice from their own selves’.

فَقَالَ الرِّضَا ع أَوَّلُ مَا هَاهُنَا أَنَّهُمْ لَا يَنْفَصِلُونَ مِمَّنْ قُلِبَ هَذَا عَلَيْهِمْ

Al-Reza^-asws said: ‘The first of what is over here – they are not distancing from the ones, this (argument) can be turned over upon them’.

فَقَالَ لَمَّا ظَهَرَ مِنْهُ الْفَقْرُ وَ الْفَاقَةُ دَلَّ عَلَى أَنَّ مَنْ هَذِهِ صِفَاتُهُ وَ شَارَكَهُ فِيهَا الضُّعَفَاءُ الْمُحْتَاجُونَ لَا تَكُونُ الْمُعْجِزَاتُ فِعْلَهُ

So he^-asws said: ‘When there appeared from it, the poverty and destitution (bereft of answers) from them – it pointed upon that the one of these characteristics and his associates in it are the weak ones (of understanding), the needy ones – the miracles did not happen to be his^-asws deeds (but from Allah^-azwj).

فَعَلِمَ بِهَذَا أَنَّ الَّذِي ظَهَرَ مِنْهُ مِنَ الْمُعْجِزَاتِ إِنَّمَا كَانَتْ فِعْلَ الْقَادِرِ الَّذِي لَا يُشْبِهُ الْمَخْلُوقِينَ لَا فِعْلَ الْمُحْدَثِ الْمُحْتَاجِ الْمُشَارِكِ لِلضُّعَفَاءِ فِي صِفَاتِ الضَّعْفِ

Therefore, knew by this that those which were manifest from him^-asws, from the miracles, rather were the Deed of the All-Powerful Who cannot be resembled with His^-azwj creatures, not the deed of the one Brought into being, the needy, the participant of the weak ones in the characteristics of the weak’.

ثُمَّ قَالَ الرِّضَا ع‏ إِنَّ هَؤُلَاءِ الضُّلَّالَ الْكَفَرَةَ مَا أُتُوا إِلَّا مِنْ قِبَلِ جَهْلِهِمْ بِمِقْدَارِ أَنْفُسِهِمْ حَتَّى اشْتَدَّ إِعْجَابُهُمْ بِهَا وَ كَثُرَ تَعْظِيمُهُمْ لِمَا يَكُونُ مِنْهَا فَاسْتَبَدُّوا بِآرَائِهِمُ الْفَاسِدَةِ وَ اقْتَصَرُوا عَلَى عُقُولِهِمُ الْمَسْلُوكِ بِهَا غَيْرَ سَبِيلِ الْوَاجِبِ حَتَّى اسْتَصْغَرُوا قَدْرَ اللَّهِ وَ احْتَقَرُوا أَمْرَهُ وَ تَهَاوَنُوا بِعَظِيمِ شَأْنِهِ

Then Al-Reza^-asws said: ‘They are the straying Kafirs. They do not give (opinions) except from their ignorance by a measurement of their own selves, until their fascination intensifies with it, and their reverence (from the people) becomes a lot, due to what happens from it. So they dominate with their corrupt opinions, and they are deficient upon their intellect, travelling with it in other than the Obligatory way, until they belittle the Power of Allah^-azwj, and despise His^-azwj Commands, and misjudge His^-azwj Magnificent Glory.

 إِذْ لَمْ يَعْلَمُوا أَنَّهُ الْقَادِرُ بِنَفْسِهِ الْغَنِيُّ بِذَاتِهِ‏ الَّتِي لَيْسَتْ قُدْرَتُهُ مُسْتَعَارَةً وَ لَا غِنَاهُ مُسْتَفَاداً وَ الَّذِي مَنْ شَاءَ أَفْقَرَهُ وَ مَنْ شَاءَ أَغْنَاهُ وَ مَنْ شَاءَ أَعْجَزَهُ بَعْدَ الْقُدْرَةِ وَ أَفْقَرَهُ بَعْدَ الْغِنَى

When he is not knowing that He^-azwj the Powerful by His^-azwj Own Self, the Rich by His^-azwj own Self which His^-azwj Power isn’t a pseudonym (false name), nor is His^-azwj Richness an enrichment, which if one so desires, impoverishes him, and if one so desires, enriches him, and one so desires, frustrates him after the power, and the poverty after the richness.

فَنَظَرُوا إِلَى عَبْدٍ قَدِ اخْتَصَّهُ اللَّهُ بِقُدْرَتِهِ‏ لِيُبَيِّنَ بِهَا فَضْلَهُ عِنْدَهُ وَ آثَرَهُ بِكَرَامَتِهِ لِيُوجِبَ بِهَا حُجَّتَهُ عَلَى خَلْقِهِ وَ لِيَجْعَلَ مَا آتَاهُ مِنْ ذَلِكَ ثَوَاباً عَلَى طَاعَتِهِ وَ بَاعِثاً عَلَى‏ اتِّبَاعِ أَمْرِهِ وَ مُؤْمِناً عِبَادَهُ الْمُكَلَّفِينَ مِنْ غَلَطِ مَنْ نَصَبَهُ عَلَيْهِمْ حُجَّةً وَ لَهُمْ قُدْوَةً

So they looked at a servant whom Allah^-azwj had Specialised with His^-azwj Power in order to manifest by it, his^-asws merit in His^-azwj Presence, and Preferred him^-asws by His^-azwj prestige in order to Obligate by it His^-azwj Divine Authority upon His^-azwj creatures, and in order to Make whatever He^-azwj Gave him^-asws from that as a Reward upon his^-asws (acts of) obedience, and a motive of following his^-asws orders. And a Momin worships Him^-azwj as the one (Momin) being saved from mistaking the one who is appointed upon them as a Divine Authority, and for them he^-asws would be a (role) model.

وَ كَانُوا كَطُلَّابِ مَلِكٍ مِنْ مُلُوكِ الدُّنْيَا يَنْتَجِعُونَ فَضْلَهُ وَ يَأْمُلُونَ نَائِلَهُ وَ يَرْجُونَ التَّفَيُّؤَ بِظِلِّهِ وَ الِانْتِعَاشَ‏ بِمَعْرُوفِهِ وَ الِانْقِلَابَ إِلَى أَهْلِهِمْ بِجَزِيلِ عَطَائِهِ الَّذِي يُعِينُهُمْ عَلَى كَلَبِ الدُّنْيَا وَ يُنْقِذُهُمْ مِنَ التَّعَرُّضِ لِدَنِيِّ الْمَكَاسِبِ وَ خَسِيسِ الْمَطَالِبِ

Thus, they were (posing) like seekers to king from the kings of the world, so that it would be yielding his grace, hoping to attain it, and they are wishing for the worldly gains in his shade, and living famously, and the revolving around his family members (to gain) a lot of his gifts, which might make them needless from the dogs of the world, to save them from being exposed by being with the gains, and villainous demands.

فَبَيْنَا هُمْ يَسْأَلُونَ عَنْ طَرِيقِ الْمَلِكِ لِيَتَرَصَّدُوهُ وَ قَدْ وَجَّهُوا الرَّغْبَةَ نَحْوَهُ وَ تَعَلَّقَتْ قُلُوبُهُمْ بِرُؤْيَتِهِ إِذْ قِيلَ‏ سَيَطْلُعُ عَلَيْكُمْ فِي جُيُوشِهِ وَ مَوَاكِبِهِ وَ خَيْلِهِ وَ رَجِلِهِ فَإِذَا رَأَيْتُمُوهُ فَأَعْطُوهُ مِنَ التَّعْظِيمِ حَقَّهُ وَ مِنَ الْإِقْرَارِ بِالْمَمْلَكَةِ وَاجِبَهُ

So, while they are asking around about the path to be taken by the king in order to observe him, and having directed their desires towards him, and interested their hearts in seeing him – when it is said, ‘He would be emerging upon you among his army, and his convoy, and his cavalry, and his infantry. So when you do see him, give him from the reverence as he deserves it, and from the acknowledgement with the kingdom which obligates it.

وَ إِيَّاكُمْ أَنْ تُسَمُّوا بِاسْمِهِ غَيْرَهُ وَ تُعَظِّمُوا سِوَاهُ كَتَعْظِيمِهِ فَتَكُونُوا قَدْ بَخَسْتُمُ الْمَلِكَ حَقَّهُ وَ أَزْرَيْتُمْ عَلَيْهِ وَ اسْتَحْقَقْتُمْ بِذَلِكَ مِنْهُ عَظِيمَ عُقُوبَتِهِ فَقَالُوا نَحْنُ كَذَلِكَ فَاعِلُونَ جُهْدَنَا وَ طَاقَتَنَا

And beware of naming anyone else by his name, or revering anyone besides him like revering him, for you would have understated the king of his rights, and it would be a contempt upon him, and due to that you would (end up) deserving from him the grievous of his punishments’. So they said, ‘We will be doing like that with our striving and our strength (when we do see the king)’.

فَمَا لَبِثُوا أَنْ طَلَعَ عَلَيْهِمْ بَعْضُ عَبِيدِ الْمَلِكِ فِي خَيْلٍ قَدْ ضَمَّهَا إِلَيْهِ سَيِّدُهُ وَ رَجِلٍ قَدْ جَعَلَهُمْ فِي جُمْلَتِهِ وَ أَمْوَالٍ قَدْ حَبَاهُ بِهَا فَنَظَرَ هَؤُلَاءِ وَ هُمْ لِلْمَلِكِ طَالِبُونَ وَ اسْتَكْبَرُوا مَا رَأَوْهُ بِهَذَا الْعَبْدِ مِنْ نِعَمِ سَيِّدِهِ وَ رَفَعُوهُ عَنْ أَنْ يَكُونَ مَنْ هُوَ الْمُنْعَمُ عَلَيْهِ‏ بِمَا وَجَدُوا مَعَهُ عَبْداً

So it was not long before one of his (king’s) servants emerged upon them, among a cavalry which had been annexed for him, as its chief, and infantry men which had been made to be for him as his entourage, and wealth which he (the king) had gifted him with. So they (people) looked at him, and they were seeking the king, so they deemed it as a lot, what they saw to be with this servant, from the bounties of its chief, and they raised him (in their eyes) from that he (actually) happened to be the one who had been bestowed bounties upon with what they found to be with him, a servant.

فَأَقْبَلُوا يُحَيُّونَهُ تَحِيَّةَ الْمَلِكِ وَ يُسَمُّونَهُ بِاسْمِهِ وَ يَجْحَدُونَ أَنْ يَكُونَ فَوْقَهُ مَلِكٌ أَوْ لَهُ مَالِكٌ فَأَقْبَلَ عَلَيْهِمُ‏ الْعَبْدُ الْمُنْعَمُ عَلَيْهِ وَ سَائِرُ جُنُودِهِ بِالزَّجْرِ وَ النَّهْيِ عَنْ ذَلِكَ وَ الْبَرَاءَةِ مِمَّا يُسَمُّونَهُ بِهِ

So they faced towards him and welcomed him with the welcoming of the king and they named him with his name, and they were rejecting that there would happen to be a king above him, or a king for him. So the servant who had been bestowed bounties upon, faced them, and (so did) the rest of his army, with the rebuke and the forbidding from that, and the disavowing from what they were naming him (the servant) with.

وَ يُخْبِرُونَهُمْ بِأَنَّ الْمَلِكَ هُوَ الَّذِي أَنْعَمَ عَلَيْهِ بِهَذَا وَ اخْتَصَّهُ بِهِ وَ أَنَّ قَوْلَكُمْ‏ مَا تَقُولُونَ يُوجِبُ عَلَيْكُمْ سَخَطَ الْمَلِكِ وَ عَذَابَهُ وَ يُفِيتُكُمْ‏ كُلَّ مَا أَمَّلْتُمُوهُ مِنْ جِهَتِهِ وَ أَقْبَلَ هَؤُلَاءِ الْقَوْمُ يُكَذِّبُونَهُمْ وَ يَرُدُّونَ عَلَيْهِمْ قَوْلَهُمْ

And they informed them that it is the king, he is the one who bestowed these bounties upon him, and specialised him with it, and that your words with what you are saying – it would obligate the anger of the king upon you and his punishment, and you would lose everything you had done from its aspect. And these people turned around belying them and rejecting their words upon them.

فَمَا زَالَ كَذَلِكَ حَتَّى غَضِبَ عَلَيْهِمُ الْمَلِكُ لِمَا وَجَدَ هَؤُلَاءِ قَدْ سَاوَوْا بِهِ عَبْدَهُ وَ أَزْرَوْا عَلَيْهِ فِي مَمْلَكَتِهِ وَ بَخَسُوهُ حَقَّ تَعْظِيمِهِ فَحَشَرَهُمْ أَجْمَعِينَ إِلَى حَبْسِهِ وَ وَكَّلَ بِهِمْ مَنْ يَسُومُهُمْ سُوءَ الْعَذَابِ

But, they did not cease to be like that until the king was angered upon them due to what they had named his servant with (that he was the king), and attired his kingdom upon him, and they lowered him (the king) of his right of reverence. So he ushered all of them to his prison and allocated with them one who would punish them with the most evil of punishments.

فَكَذَلِكَ هَؤُلَاءِ وَجَدُوا أَمِيرَ الْمُؤْمِنِينَ عَبْداً أَكْرَمَهُ اللَّهُ لِيُبَيِّنَ فَضْلَهُ وَ يُقِيمَ حُجَّتَهُ فَصَغُرَ عِنْدَهُمْ خَالِقُهُمْ أَنْ يَكُونَ جَعَلَ عَلِيّاً لَهُ عَبْداً وَ أَكْبَرُوا عَلِيّاً عَنْ أَنْ يَكُونَ اللَّهُ عَزَّ وَ جَلَّ لَهُ رَبّاً

So, similar to that are they who are finding Amir Al-Momineen^-asws (as being god) – a servant whom Allah^-azwj Honoured with in order to Manifest His^-azwj Grace, and Establish His^-azwj Proof – but their Creator was small in their presence that He^-azwj would Make Ali^-asws to be a servant of His^-azwj, and (instead) they enlarged/referred to Ali^-asws to be greater than that Allah^-azwj Mighty and Majestic would happen to be a Lord^-azwj for him^-asws.

فَسَمَّوْهُ بِغَيْرِ اسْمِهِ فَنَهَاهُمْ هُوَ وَ أَتْبَاعُهُ مِنْ أَهْلِ مِلَّتِهِ وَ شِيعَتِهِ وَ قَالُوا لَهُمْ يَا هَؤُلَاءِ إِنَّ عَلِيّاً وَ وُلْدَهُ عِبَادٌ مُكْرَمُونَ مَخْلُوقُونَ مُدَبَّرُونَ لَا يَقْدِرُونَ إِلَّا عَلَى مَا أَقْدَرَهُمْ عَلَيْهِ اللَّهُ رَبُّ الْعَالَمِينَ

So they named him^-asws with other than his^-asws name, but he^-asws forbade them and (so did) his^-asws followers from the people of his^-asws nation (Religion), and his^-asws Shias, and they said to them, ‘O you all! Ali^-asws and his^-asws sons^-asws are honourable servants, created beings, Masterminded (Perfectly Created). They are not able upon anything except what Allah^-azwj the Lord^-azwj of the Worlds, Enables them^-asws upon it.

وَ لَا يَمْلِكُونَ‏ إِلَّا مَا مَلَّكَهُمْ لَا يَمْلِكُونَ مَوْتاً وَ لَا حَيَاةً وَ لَا نُشُوراً وَ لَا قَبْضاً وَ لَا بَسْطاً وَ لَا حَرَكَةً وَ لَا سُكُوناً إِلَّا مَا أَقْدَرَهُمْ عَلَيْهِ وَ طَوَّقَهُمْ وَ إِنَّ رَبَّهُمْ وَ خَالِقَهُمْ يَجِلُّ عَنْ صِفَاتِ الْمُحْدَثِينَ وَ يَتَعَالَى عَنْ نُعُوتِ الْمَحْدُودِينَ فَإِنَّ مَنِ اتَّخَذَهُمْ أَوْ وَاحِداً مِنْهُمْ أَرْبَاباً مِنْ دُونِ اللَّهِ فَهُوَ مِنَ الْكَافِرِينَ وَ قَدْ ضَلَّ سَواءَ السَّبِيلِ‏

And they^-asws are not controlling anything except what Allah^-azwj (Caused them^-asws to) control. They are neither controlling death, nor life, nor growth, nor capture (of a soul), nor extending, nor movement, nor stillness – except what Allah^-azwj Enabled them^-asws upon it and Honoured them^-asws (with), and that their^-asws Lord^-azwj and their^-asws Creator is more Majestic from having the characteristics of the ones coming into being, and more Exalted than having the attributes of the limited ones. And that the one who take them^-asws – or one of them^-asws as Lord^-azwj besides Allah^-azwj, so he is from the Kafirs and he has strayed from the correct Way’.

فَأَبَى الْقَوْمُ إِلَّا جِمَاحاً وَ امْتَدُّوا فِي طُغْيانِهِمْ يَعْمَهُونَ‏ فَبَطَلَتْ أَمَانِيُّهُمْ وَ خَابَتْ مَطَالِبُهُمْ وَ بَقُوا فِي الْعَذَابِ الْأَلِيمِ‏.

However, the people refused except (to be upon their) whims, and they stretched in their obstinacy, (wandering) blindly. Thus, their Eman was invalidated and their hopes were dashed, and they would be remaining in the painful Punishment’’.[112]

21- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحُسَيْنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ الطَّبَرِيِّ قَالَ: كُنْتُ قَائِماً عَلَى رَأْسِ الرِّضَا عَلِيِّ بْنِ مُوسَى ع بِخُرَاسَانَ وَ عِنْدَهُ جَمَاعَةٌ مِنْ بَنِي هَاشِمٍ مِنْهُمْ إِسْحَاقُ بْنُ الْعَبَّاسِ بْنِ مُوسَى فَقَالَ لَهُ يَا إِسْحَاقُ بَلَغَنِي أَنَّكُمْ تَقُولُونَ إِنَّ النَّاسَ عَبِيدٌ لَنَا لَا وَ قَرَابَتِي مِنْ رَسُولِ اللَّهِ ص مَا قُلْتُهُ قَطُّ وَ لَا سَمِعْتُهُ مِنْ أَحَدٍ مِنْ آبَائِي وَ لَا بَلَغَنِي عَنْ أَحَدٍ مِنْهُمْ قَالَهُ لَكِنَّا نَقُولُ النَّاسُ عَبِيدٌ لَنَا فِي الطَّاعَةِ مَوَالٍ لَنَا فِي الدِّينِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ‏.

(The books) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheikh Al Tusi Al Mufeed – From Al Husayn Bin Hamza Al Alawy, from Muhammad Al Himeyri, from his father, from Ibn Isa, from Marouk Bin Ubeyd, from Muhammad Bin Zayd al Tabary who said,

‘I was standing by the head of Al-Reza Ali^-asws Bin Musa^-asws at Khurasan, and in his^-asws presence was a group from the Clan of Hashim^-asws, from them being Is’haq Bin Al-Abbas Bin Musa. He^-asws said to him: ‘O Is’haq! It has reached me that you all are saying that the people are slaves of ours^-asws? No, by my^-saww relationship with Rasool-Allah^-saww! I^-asws did not say it at all, nor have I^-asws heard it from anyone of my^-asws forefathers^-asws, nor has it reached me^-asws from any one of them^-asws having said it. But, we^-asws are saying the people are servants of ours^-asws in the obedience of loyalty to us^-asws in the Religion. Let the one present deliver to the absentee’’.[113]

22- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ الْحُسَيْنِ بْنِ بُرْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ الْخَزَّازِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا إِسْمَاعِيلُ ضَعْ لِي فِي الْمُتَوَضَّإِ مَاءً قَالَ فَقُمْتُ فَوَضَعْتُ لَهُ قَالَ فَدَخَلَ قَالَ فَقُلْتُ فِي نَفْسِي أَنَا أَقُولُ فِيهِ كَذَا وَ كَذَا وَ يَدْخُلُ الْمُتَوَضَّأَ يَتَوَضَّأُ

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Husayn Bin Burda,

‘From Abu Abdullah^-asws, and from Ja’far Bin Bashir Al Khazaz, from Ismail Bin Abdul Aziz who said, ‘Abu Abdullah^-asws having said: ‘O Ismail! Place some water for me^-asws in the ablution place’. He said, ‘So I said within myself, ‘I am saying such and such regarding him^-asws’, and he^-asws entered the ablution place to perform Wud’u.

قَالَ فَلَمْ يَلْبَثْ أَنْ خَرَجَ فَقَالَ يَا إِسْمَاعِيلُ لَا تَرْفَعِ الْبِنَاءَ فَوْقَ طَاقَتِهِ فَيَنْهَدِمَ اجْعَلُونَا مَخْلُوقِينَ وَ قُولُوا فِينَا مَا شِئْتُمْ فَلَنْ تَبْلُغُوا

He (the narrator) said, ‘It was not long before he^-asws came out and said: ‘O Ismail! Do not raise the building above its strength for it would collapse. Make us^-asws to be created beings and say regarding us^-asws whatever you so desire to, for you will never reach’.

فَقَالَ إِسْمَاعِيلُ وَ كُنْتُ أَقُولُ إِنَّهُ وَ أَقُولُ وَ أَقُولُ‏.

Ismail said, ‘And I was saying he^-asws is (this), and I was saying and I was saying’’ (words of exaggerations).

بيان: كذا و كذا أي إنه رب و رازق و خالق و مثل هذا كما أنه المراد بقوله كنت أقول إنه و أقول.

(Explanation by Majlisi) – Such and such, i.e. he^-asws is Lord^-azwj, and Sustainer, and Creator, and like this just as it is intended by his word, ‘I was saying he^-asws is, and I was saying)’’.[114]

23- كش، رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ‏ أَبِيهِ عِمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَعَنَ اللَّهُ أَبَا الْخَطَّابِ وَ لَعَنَ اللَّهُ مَنْ قُتِلَ مَعَهُ وَ لَعَنَ اللَّهُ مَنْ بَقِيَ مِنْهُمْ وَ لَعَنَ اللَّهُ مَنْ دَخَلَ قَلْبَهُ رَحْمَةٌ لَهُمْ‏.

(The book) ‘Rijal Al Kashy’ – Hamdawiya, from Muhammad Bin Isa, from Al Nazr Bin Suweyd, from Yahya Al Halby, from his father Imran who said,

‘I heard Abu Abdullah^-asws saying: ‘May Allah^-azwj Curse Abu Al-Khattab, and may Allah^-azwj Curse the ones killed with him, and may Allah^-azwj Curse the one who remains from them and may Allah^-azwj Curse the ones who enters into his heart any mercy for them’’.[115]

24- كش، رجال الكشي حَمْدَوَيْهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ مُيَسِّرٌ عِنْدَهُ وَ نَحْنُ فِي سَنَةِ ثَمَانٍ وَ ثَلَاثِينَ وَ مِائَةٍ فَقَالَ لَهُ مُيَسِّرٌ بَيَّاعُ الزُّطِّيِّ جُعِلْتُ فِدَاكَ عَجِبْتُ لِقَوْمٍ كَانُوا يَأْتُونَ مَعَنَا إِلَى هَذَا الْمَوْضِعِ فَانْقَطَعَتْ آثَارُهُمْ وَ فَنِيَتْ آجَالُهُمْ

(The book) ‘Rijal Al Kashy’ – Hamdawiya, from Ayoub Bin Nuh, from Hanan Bin Sadeyr,

‘From Abu Abdullah^-asws having: ‘I was seated in the presence of Abu Abdullah^-asws and Muyasser was with him^-asws, and were in the year one hundred and thirty eight. Muyasser Baya Al-Zuty said to him^-asws, ‘May I be sacrificed for you^-asws! I am astounded to a group of people who were coming with us to this place, and their traces are cut off and their terms have perished’.

قَالَ وَ مَنْ هُمْ قُلْتُ أَبُو الْخَطَّابِ وَ أَصْحَابُهُ وَ كَانَ مُتَّكِئاً فَجَلَسَ فَرَفَعَ إِصْبَعَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ عَلَى أَبِي الْخَطَّابِ‏ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ‏ فَأَشْهَدُ بِاللَّهِ أَنَّهُ كَافِرٌ فَاسِقٌ مُشْرِكٌ وَ أَنَّهُ يُحْشَرُ مَعَ فِرْعَوْنَ فِي أَشَدِّ الْعَذَابِ‏ غُدُوًّا وَ عَشِيًّا

He^-asws said: ‘And who are they?’ I said, ‘Abu Al-Khattab and his companions’. And he^-asws was reclining, so he^-asws sat up and raised his^-asws finger towards the sky, then said: ‘Upon Abu Al-Khattab, is the Curse of Allah and the Angels and of the people, altogether [3:87]. I^-asws testify by Allah^-azwj that he is a Kafir, mischief maker, Polytheist, and he will be Resurrected with Pharaoh^-la in the severest of the Punishment, morning and evening [40:46]’.

ثُمَّ قَالَ أَمَا وَ اللَّهِ إِنِّي لَأَنْفَسُ عَلَى أَجْسَادٍ أُصْلِيَتْ‏ مَعَهُ النَّارَ.

Then he^-asws said: ‘But, by Allah^-azwj! Surely, the souls along with the bodies would (also) be afflicted with it’’.[116]

25- كش، رجال الكشي وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَخْبِرْنِي عَنْ حَمْزَةَ أَ يَزْعُمُ أَنَّ أَبِي آتِيهِ قُلْتُ نَعَمْ

(The book) ‘Rijal Kashy’ – It is found in the handwriting of Jibraeel Bin Ahmad, ‘It is narrated to me by Muhammad bin Isa, from Ali Bin Al Hakam, from Hammad Bin Usman, from Zurara who said,

‘Abu Abdullah^-asws said: ‘Inform me^-asws about Hamza (Bin Ammar the exaggerator), does he claim that my^-asws father^-asws comes to him?’ I said, ‘Yes’.

قَالَ كَذَبَ وَ اللَّهِ مَا يَأْتِيهِ إِلَّا الْمُتَكَوِّنُ إِنَّ إِبْلِيسَ سَلَّطَ شَيْطَاناً يُقَالُ لَهُ الْمُتَكَوِّنُ يَأْتِي النَّاسَ فِي أَيِّ صُورَةٍ شَاءَ إِنْ شَاءَ فِي صُورَةٍ كَبِيرَةٍ وَ إِنْ شَاءَ فِي صُورَةٍ صَغِيرَةٍ وَ لَا وَ اللَّهِ مَا يَسْتَطِيعُ أَنْ يَجِي‏ءَ فِي صُورَةِ أَبِي ع‏.

He^-asws said: ‘He is lying, by Allah^-azwj! No one came to him except Al-Mutakawwin^-la. Iblees^-la overcomes a Satan^-la called Mutakawwin^-la who comes to the people in whichever image he^-la so desires, in an image of an old one or if he^-la so desires in image of a young one. (However) No by Allah^-azwj! He^-la is not able to come in the image of my^-asws father^-asws’’.[117]

26- كش، رجال الكشي سَعْدٌ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَامِرٍ بِإِسْنَادٍ لَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: تَرَاءَى وَ اللَّهِ إِبْلِيسُ لِأَبِي الْخَطَّابِ عَلَى سُورِ الْمَدِينَةِ أَوِ الْمَسْجِدِ فَكَأَنِّي أَنْظُرُ إِلَيْهِ وَ هُوَ يَقُولُ إِيهاً تَظْفَرِ الْآنَ إِيهاً تَظْفَرِ الْآنَ‏.

(The book) ‘Rijal al Kashy’ – Sa’ad from Abdullah Bin Ali Bin Aamir, by a chain of his,

‘From Abu Abdullah^-asws having said: ‘By Allah^-azwj! Iblees^-la appeared to Abu Al-Khattab upon images of Al-Medina, or the Masjid, so it is as if I^-asws am looking at him and he is saying, ‘O you will win now! O you will win now!’’.[118]

27- كش، رجال الكشي سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ ابْنِ يَزِيدَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ حَفْصِ بْنِ عَمْرٍو النَّخَعِيِّ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ إِنَّ أَبَا مَنْصُورٍ حَدَّثَنِي أَنَّهُ رُفِعَ إِلَى رَبِّهِ وَ تَمَسَّحَ عَلَى رَأْسِهِ وَ قَالَ لَهُ بِالْفَارِسِيَّةِ يَا پسر

(The book) ‘Rijal Al Kashy’ – Sa’ad, from Ahmad Bin Muhammad, from his father, and Ibn Yazeed, and Al Husayn Bin Saeed altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Hafs Bin Amro Al Makhaie who said,

‘I was seated in the presence of Abu Abdullah^-asws and a man said to him^-asws, ‘May I be sacrificed for you^-asws! Abu Mansour narrated to me that he was raised to his Lord^-azwj and He^-azwj Caressed upon his head and said to him in Persian: ‘O son!’’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ إِبْلِيسَ اتَّخَذَ عَرْشاً فِيمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ اتَّخَذَ زَبَانِيَةً بِعَدَدِ الْمَلَائِكَةِ فَإِذَا دَعَا رَجُلًا فَأَجَابَهُ وَطِئَ عَقِبَهُ وَ تَخَطَّتْ إِلَيْهِ الْأَقْدَامُ تَرَاءَى لَهُ إِبْلِيسُ وَ رُفِعَ إِلَيْهِ وَ إِنَّ أَبَا مَنْصُورٍ كَانَ رَسُولَ إِبْلِيسَ لَعَنَ اللَّهُ أَبَا مَنْصُورٍ لَعَنَ اللَّهُ أَبَا مَنْصُورٍ ثَلَاثاً.

Abu Abdullah^-asws said to him: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws that Rasool-Allah^-saww said: ‘Iblees^-la has taken thrones in what is between the sky and the earth, and taken the Zabaniyya Angels of Hell of the same number. When he^-la calls a man, so he answers him^-la, he^-la treads on his heels, and takes footsteps towards him, Iblees^-la appears to him; and Abu Mansour was a messenger of Iblees^-la. May Allah^-azwj Curse Abu Mansour. May Allah^-azwj Curse Abu Mansour!’ – thrice’’.[119]

28- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ زُرَارَةَ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَسَأَلَنِي مَا عِنْدَكَ مِنْ أَحَادِيثِ الشِّيعَةِ قُلْتُ إِنَّ عِنْدِي مِنْهَا شَيْئاً كَثِيراً قَدْ هَمَمْتُ أَنْ أُوقِدَ لَهَا نَاراً ثُمَّ أُحْرِقَهَا قَالَ وَ لِمَ هَاتِ مَا أَنْكَرْتَ مِنْهَا

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Bazanty, from Al Hassan Bin Musa, from Zurara who said,

‘I entered to see Abu Ja’far^-asws and he^-asws asked me: ‘What is with you from the Ahadeeth of the Shias?’ I said, ‘There are a lot of things with me from these. I had thought of igniting a fire for these, then burn them’. He^-asws said: ‘And why did you give out what is denied from these. These are dangerous for the minds of the people. ’

فَخَطَرَ عَلَى بَالِيَ الْأُمُورُ فَقَالَ لِي مَا كَانَ عِلْمُ الْمَلَائِكَةِ حَيْثُ قَالَتْ‏ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ.

He^-asws said to me: ‘(It was) not (even) for the knowledge of the Angels when they said, Are You going to Make in it one who will make mischief therein and shed the blood, [2:30]’’.[120]

29- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَامِرِ بْنِ مَعْقِلٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَا أَبَا حَمْزَةَ لَا تَضَعُوا عَلِيّاً دُونَ مَا وَضَعَهُ اللَّهُ وَ لَا تَرْفَعُوهُ فَوْقَ مَا رَفَعَهُ اللَّهُ كَفَى لِعَلِيٍّ أَنْ يُقَاتِلَ أَهْلَ الْكَرَّةِ وَ أَنْ يُزَوِّجَ أَهْلَ الْجَنَّةِ.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aamir Bin Ma’qil, from Al Sumaly,

‘From Abu Ja’far^-asws having said: ‘O Abu Hamza! Do not place Ali^-asws below what Allah^-azwj has Placed him^-asws nor raise him^-asws above what Allah^-azwj has Raised him^-asws. It suffices for Ali^-asws that he^-asws will be fighting the people of the world and get the people of the Paradise married’’.[121]

30- ير، بصائر الدرجات الْخَشَّابُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عُثْمَانَ بْنِ جَبَلَةَ عَنْ كَامِلٍ التَّمَّارِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع ذَاتَ يَوْمٍ فَقَالَ لِي يَا كَامِلُ اجْعَلْ لَنَا رَبّاً نَئُوبُ إِلَيْهِ وَ قُولُوا فِينَا مَا شِئْتُمْ

(The book) ‘Basaair Al Darajaat’ – Al Khashab, from Ismail Bin Mihran, from Usman Bin Jabala, from Kamil Al Tammar who said,

‘I was in the presence of Abu Abdullah^-asws one day and he^-asws said to me: ‘O Kamil! Make for us^-asws a Lord^-azwj we^-asws turn to and say regarding us^-asws whatever you so desire to’.

قَالَ قُلْتُ نَجْعَلُ لَكُمْ رَبّاً تَئُوبُونَ إِلَيْهِ وَ نَقُولُ فِيكُمْ مَا شِئْنَا قَالَ فَاسْتَوَى جَالِساً ثُمَّ قَالَ وَ عَسَى أَنْ نَقُولَ مَا خَرَجَ إِلَيْكُمْ مِنْ عِلْمِنَا إِلَّا أَلِفاً غَيْرَ مَعْطُوفَةٍ.

He^-asws said: ‘I said, ‘We should make a Lord^-azwj to be for you^-asws to be turning to and we can say regarding you (Imams^-asws) whatever we so desire?’ He^-asws sat upright then said: ‘And it may be so that we^-asws have said from our^-asws knowledge whatever has come out to you is only a thousandth of (that which is) untold’’.[122]

31- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ لا تُبَذِّرْ تَبْذِيراً قَالَ لَا تُبَذِّرُوا وَلَايَةَ عَلِيٍّ ع‏.

(The book) ‘Al Mahaasin’ – My father, from Ali Bin Hadeed, from Mansour Bin Yunus, from Is’haq Bin Ammar,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: and do not squander wastefully [17:26], he^-asws said: ‘Do not squander (belittle) Wilayah of Ali^-asws’’.[123]

32- قب، المناقب لابن شهرآشوب‏ قَالَ اللَّهُ تَعَالَى‏ لا تَغْلُوا فِي دِينِكُمْ وَ لا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَ‏ وَ قَالَ‏ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُمَّ إِنِّي بَرِي‏ءٌ مِنَ الْغُلَاةِ كَبَرَاءَةِ عِيسَى ابْنِ مَرْيَمَ مِنَ النَّصَارَى اللَّهُمَّ اخْذُلْهُمْ أَبَداً وَ لَا تَنْصُرْ مِنْهُمْ أَحَداً.

(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – Allah^-azwj Exalted Said: Do not exaggerate in your Religion, nor should you be speaking upon Allah except the Truth [4:171]. And Amir Al-Momineen^-asws said: ‘O Allah^-azwj! I^-asws disavow from the exaggerators like the disavowing of Isa^-as Bin Maryam^-as from the Christians! O Allah^-azwj! Abandon them forever and do not Help anyone of them’’.[124]

33 الصَّادِقُ ع‏ الْغُلَاةُ شَرُّ خَلْقِ اللَّهِ يُصَغِّرُونَ عَظَمَةَ اللَّهِ وَ يَدَّعُونَ الرُّبُوبِيَّةَ لِعِبَادِ اللَّهِ وَ اللَّهِ إِنَّ الْغُلَاةَ لَشَرٌّ مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ وَ الَّذِينَ أَشْرَكُوا.

Al-Sadiq^-asws: ‘The exaggerators are evil creatures of Allah^-azwj, belittling Magnificence of Allah^-azwj and alleging the Lordship for servants of Allah^-azwj. By Allah^-azwj! The exaggerators are more evil than the Jews, and the Christians, and the Magians, and those who are associating (committing Shirk)’’.[125]

34- رَوَى أَحْمَدُ بْنُ حَنْبَلٍ فِي الْمُبْتَدَإِ وَ أَبُو السَّعَادَاتِ فِي فَضَائِلِ الْعَشَرَةِ أَنَّ النَّبِيَّ ص قَالَ: يَا عَلِيُّ مَثَلُكَ فِي هَذِهِ الْأُمَّةِ كَمَثَلِ عِيسَى ابْنِ مَرْيَمَ أَحَبَّهُ قَوْمٌ فَأَفْرَطُوا فِيهِ وَ أَبْغَضَهُ قَوْمٌ فَأَفْرَطُوا فِيهِ

It is reported by Ahmad Bin Hanbal in (the book) ‘Al Mubtada’, and Abu Al Sa’adat in (the book) ‘Fazail Al Ashara’ –

‘The Prophet^-saww said: ‘O Ali^-asws! Your^-asws example in this community is like an example of Isa^-as Bin Maryam. A group loved him^-as so they fabricated regarding him^-as, and a group hated him^-as so they fabricated regarding him^-as.

قَالَ فَنَزَلَ الْوَحْيُ‏ وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذا قَوْمُكَ مِنْهُ يَصِدُّونَ‏.

He (the narrator) said, ‘So the Revelation descended: And when an example is struck for the son of Maryam, then your people are laughing loudly [43:57]’’.[126]

35 أَبُو سَعْدٍ الْوَاعِظُ فِي شَرَفِ النَّبِيِّ ص، لَوْ لَا أَنِّي أَخَافُ أَنْ يُقَالَ فِيكَ مَا قَالَتِ النَّصَارَى فِي الْمَسِيحِ لَقُلْتُ الْيَوْمَ فِيكَ مَقَالَةً لَا تَمُرُّ بِمَلَإٍ مِنَ الْمُسْلِمِينَ إِلَّا أَخَذُوا تُرَابَ نَعْلَيْكَ وَ فَضْلَ وَضُوئِكَ يَسْتَشْفُونَ بِهِ وَ لَكِنْ حَسْبُكَ أَنْ تَكُونَ مِنِّي وَ أَنَا مِنْكَ تَرِثُنِي وَ أَرِثُكَ الْخَبَرَ – رَوَاهُ أَبُو بَصِيرٍ عَنِ الصَّادِقِ ع‏

Abu Saeed Al-Waiz regarding the nobility of the Prophet^-saww: ‘Had I^-saww not feared that it would be said regarding you^-asws (Ali^-asws) what the Christians are saying regarding the Messiah, I^-saww would say today regarding you^-asws such words, not assembly of the Muslims would pass by except they would take the dust of your^-asws slippers, and remnants of your^-asws Wud’u to be healed by it, but it suffices you^-asws that you^-asws happen to be from me^-asws and I^-saww from you^-asws. You^-asws will inherit me^-saww and I^-saww inherit you^-asws’ – the Hadeeth. It is reported by Abu Baseer from Al-Sadiq^-asws’’.[127]

36 أَمِيرُ الْمُؤْمِنِينَ ع‏ يَهْلِكُ فِيَّ اثْنَانِ مُحِبٌّ غَالٍ وَ مُبْغِضٌ قَالٍ.

Amir Al-Momineen^-asws said: ‘Two are destroyed regarding me^-asws, a lover who exaggerates and a hater who says (reduces)’’.[128]

37- وَ عَنْهُ ع‏ يَهْلِكُ فِيَّ رَجُلَانِ مُحِبٌّ مُفْرِطٌ يُقَرِّظُنِي بِمَا لَيْسَ لِي وَ مُبْغِضٌ يَحْمِلُهُ شَنَآنِي عَلَى أَنْ يَبْهَتَنِي‏.

And from him^-asws: ‘The (types of) men are destroyed regarding me^-asws – a loving one fabricating praising me^-asws with what isn’t for me^-asws, and a hating one, my^-asws glory carries him upon hating me^-asws’’.[129]

38- قب، المناقب لابن شهرآشوب رُوِيَ‏ أَنَّ سَبْعِينَ رَجُلًا مِنَ الزُّطِّ أَتَوْهُ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع بَعْدَ قِتَالِ أَهْلِ الْبَصْرَةِ يَدْعُونَهُ إِلَهاً بِلِسَانِهِمْ وَ سَجَدُوا لَهُ

(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – It is reported that seventy men from Al-Zut came to him^-asws, meaning Amir Al-Momineen^-asws after his^-asws fighting people of Al-Basra (Battle of the Camel), calling him^-asws ‘إِلَهاً’ (God) in their language and they performed Sajdah to him^-asws.

فَقَالَ لَهُمْ وَيْلَكُمْ لَا تَفْعَلُوا إِنَّمَا أَنَا مَخْلُوقٌ مِثْلُكُمْ فَأَبَوْا عَلَيْهِ فَقَالَ لَئِنْ لَمْ تَرْجِعُوا عَمَّا قُلْتُمْ فِيَّ وَ تَتُوبُوا إِلَى اللَّهِ لَأَقْتُلَنَّكُمْ

He^-asws said to them: ‘Woe be unto you all, Do not do it! But rather I^-asws am a Created being like you all’. But they refused to him^-asws. He^-asws said: ‘If you do not retract from what you are saying regarding me^-asws and repent to Allah^-azwj, I^-asws will kill you all’.

قَالَ فَأَبَوْا فَخَدَّ ع لَهُمْ أَخَادِيدَ وَ أَوْقَدَ نَاراً فَكَانَ قَنْبَرٌ يَحْمِلُ الرَّجُلَ بَعْدَ الرَّجُلِ عَلَى مَنْكِبِهِ فَيَقْذِفُهُ فِي النَّارِ

He (the narrator) said, ‘But they refused, so he^-asws dug out pits for them and ignited fire. So, Qanbar used to carry the man after the man upon his shoulders and throw him into the fire.

ثُمَّ قَالَ‏

إِنِّي إِذَا أَبْصَرْتُ أَمْراً مُنْكَراً		أَوْقَدْتُ نَاراً وَ دَعَوْتُ قَنْبَراً
ثُمَّ احْتَفَرْتُ حُفَراً فَحُفَراً		وَ قَنْبَرٌ يَحْطِمُ حَطْماً مُنْكَر

Then he^-asws said (a couplet): ‘I^-asws, when I^-asws saw a detestable matter, I^-asws (ignited fire and called Qanbar, then I^-asws (ordered him) to dig a pit so he dug it, and Qanbar squashed the deniers with a squashing’.

ثُمَّ أَحْيَا ذَلِكَ رَجُلٌ اسْمُهُ مُحَمَّدُ بْنُ نُصَيْرٍ النُّمَيْرِيُّ الْبَصْرِيُّ زَعَمَ أَنَّ اللَّهَ تَعَالَى لَمْ يُظْهِرْهُ إِلَّا فِي هَذَا الْعَصْرِ وَ أَنَّهُ عَلِيٌّ وَحْدَهُ فَالشِّرْذِمَةُ النُّصَيْرِيَّةُ يَنْتَمُونَ إِلَيْهِ وَ هُمْ قَوْمٌ إِبَاحِيَّةٌ تَرَكُوا الْعِبَادَاتِ وَ الشَّرْعِيَّاتِ وَ اسْتَحَلَّتِ‏ الْمَنْهِيَّاتِ وَ الْمُحَرَّمَاتِ وَ مِنْ‏ مَقَالِهِمْ أَنَّ الْيَهُودَ عَلَى الْحَقِّ وَ لَسْنَا مِنْهُمْ وَ أَنَّ النَّصَارَى عَلَى الْحَقِّ وَ لَسْنَا مِنْهُمْ‏.

Then he^-asws revived that man, his name is Muhammad Bin Nusayr Al-Numeyri Al-Basry, alleging that Allah^-azwj did not appear except in this time period, and He^-azwj is Ali^-asws alone. So the group ‘Al-Nusayriya’ are attributed to him, and they are a permissive group neglecting the (acts of) worship, and the Laws, and permitting the Forbiddances and the Prohibitions, and from their words is: ‘The Jews are upon the truth and we aren’t from them, and the Christians are upon the truth and we aren’t from them’’.[130] (This is not a Hadith but a narration from a book)

39- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّ عَبْدَ اللَّهِ بْنَ سَبَإٍ كَانَ يَدَّعِي النُّبُوَّةَ وَ يَزْعُمُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع هُوَ اللَّهُ تَعَالَى عَنْ ذَلِكَ فَبَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع فَدَعَاهُ وَ سَأَلَهُ فَأَقَرَّ بِذَلِكَ وَ قَالَ نَعَمْ أَنْتَ هُوَ وَ قَدْ كَانَ أُلْقِيَ فِي رُوعِي أَنَّكَ أَنْتَ اللَّهُ وَ أَنِّي نَبِيٌّ

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Qawlawiya, from Sa’ad, from Muhammad Bin Usman, from Yunus, from Abdullah Bin Sinan, from his father,

‘From Abu Ja’far^-asws: ‘Abdullah Bin Saba used to claim the Prophet-hood and alleged that Amir Al-Momineen^-asws, he^-asws is Allah^-azwj, Exalted than that. That reached Amir Al-Momineen^-asws, so he^-asws called him and asked him. He acknowledged with that and said, ‘Yes, You^-asws are He^-azwj, and it has been cast into my mind that surely you^-asws are Allah^-azwj and I am a Prophet^-as’.

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَيْلَكَ قَدْ سَخِرَ مِنْكَ الشَّيْطَانُ فَارْجِعْ عَنْ هَذَا ثَكِلَتْكَ أُمُّكَ وَ تُبْ فَأَبَى فَحَبَسَهُ وَ اسْتَتَابَهُ ثَلَاثَةَ أَيَّامٍ فَلَمْ يَتُبْ فَأَحْرَقَهُ بِالنَّارِ وَ قَالَ إِنَّ الشَّيْطَانَ اسْتَهْوَاهُ فَكَانَ يَأْتِيهِ وَ يُلْقِي فِي رُوعِهِ ذَلِكَ‏.

Amir Al-Momineen^-asws said to him: ‘Woe be unto you! The Satan^-la mocked from you, therefore retract from this, may your mother be bereaved of you, and repent’. But he refused. So, he^-asws imprisoned him and asked him to repent for three days, but he did not repent. Then he^-asws burnt him with the fire and said: ‘The Satan^-la drew his attention and used to come to him and cast that in his mind’’.[131]

40- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ وَ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ الْأَزْدِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَعَنَ اللَّهُ عَبْدَ اللَّهِ بْنَ سَبَإٍ إِنَّهُ ادَّعَى الرُّبُوبِيَّةَ فِي أَمِيرِ الْمُؤْمِنِينَ وَ كَانَ وَ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ ع عَبْداً لِلَّهِ طَائِعاً الْوَيْلُ لِمَنْ كَذَبَ عَلَيْنَا وَ إِنَّ قَوْماً يَقُولُونَ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا نَبْرَأُ إِلَى اللَّهِ مِنْهُمْ نَبْرَأُ إِلَى اللَّهِ مِنْهُمْ‏.

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Qawlawiya, from Sa’ad, from Ibn Yazeed and Muhammad Bin Isa, from Ali Bin Mahziyar, from Fazalat Bin Ayoub Al Azdy, from Aban Bin Usman who said,

‘I heard Abu Abdullah^-asws saying: ‘May Allah^-azwj Curse Abdullah Bin Saba. He claimed the Lordship regarding Amir Al-Momineen^-asws, and by Allah^-azwj, Amir Al-Momineen^-asws was a servant of Allah^-azwj, obedient. The woe be for the one who belies upon us^-asws, and if a group were to say regarding us^-asws what we^-asws are not saying regarding ourselves, we^-asws disavow to Allah^-azwj from them, we^-asws disavow to Allah^-azwj from them!’’[132]

41- كش، رجال الكشي بِهَذَا الْإِسْنَادِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ ابْنِ عِيسَى عَنْ أَبِيهِ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الثُّمَالِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ لَعَنَ اللَّهُ مَنْ كَذَبَ عَلَيْنَا إِنِّي ذَكَرْتُ عَبْدَ اللَّهِ بْنَ سَبَإٍ فَقَامَتْ كُلُّ شَعْرَةٍ فِي جَسَدِي لَقَدِ ادَّعَى أَمْراً عَظِيماً مَا لَهُ لَعَنَهُ اللَّهُ كَانَ عَلِيٌّ ع وَ اللَّهِ عَبْداً لِلَّهِ صَالِحاً أَخُو رَسُولِ اللَّهِ ص مَا نَالَ الْكَرَامَةَ مِنَ‏ اللَّهِ إِلَّا بِطَاعَتِهِ لِلَّهِ وَ لِرَسُولِهِ وَ مَا نَالَ رَسُولُ اللَّهِ ص الْكَرَامَةَ مِنَ اللَّهِ إِلَّا بِطَاعَتِهِ لِلَّهِ‏.

(The book) ‘Al Rijal Al Kashy’, by this chain from Ibn Yazeed, from Ibn Abu Umeyr, and Ibn Isa, from his father and Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Hisham Bin Salim, from Al Sumali who said,

‘May Allah^-azwj Curse the one who belies upon us^-asws. I^-asws recalled Abdullah Bin Saba, so every hair in my^-asws body stood up. He had claimed a mighty matter. What is the matter with him? May Allah^-azwj Curse him. By Allah^-azwj! Ali^-asws was a righteous servant of Allah^-azwj, brother^-asws of Rasool-Allah^-saww. He^-asws did not attain the prestige from Allah^-azwj except by being obedient to Allah^-azwj and to His^-azwj Rasool^-saww, and Rasool-Allah^-saww did not attain the prestige from Allah^-azwj except by being obedient to Allah^-azwj’’.[133]

42- كش، رجال الكشي بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّا أَهْلُ بَيْتٍ صِدِّيقُونَ لَا نَخْلُو مِنْ كَذَّابٍ يَكْذِبُ عَلَيْنَا وَ يُسْقِطُ صِدْقَنَا بِكَذِبِهِ عَلَيْنَا عِنْدَ النَّاسِ كَانَ رَسُولُ اللَّهِ ص أَصْدَقَ النَّاسِ لَهْجَةً وَ أَصْدَقَ الْبَرِيَّةِ كُلِّهَا وَ كَانَ مُسَيْلِمَةُ يَكْذِبُ عَلَيْهِ

(The book) ‘Rijal Al Kashy’ – By this chain, from Muhammad Bin Khalid al Tayalasi, from Ibn Abu Najran, from Abdullah who said,

‘We^-asws, People^-asws of the Household are not vacant from a liar belying upon us^-asws and dropping our^-asws truthfulness in the presence of the people. Rasool-Allah^-saww was the most truthful tone of the people, and the most truthful of the Created beings, all of them, and Musaylam used to lie upon him^-saww.

وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع أَصْدَقَ مَنْ بَرَأَ اللَّهُ بَعْدَ رَسُولِ اللَّهِ وَ كَانَ الَّذِي يَكْذِبُ عَلَيْهِ وَ يَعْمَلُ فِي تَكْذِيبِ صِدْقِهِ وَ يَفْتَرِي عَلَى اللَّهِ الْكَذِبَ عَبْدَ اللَّهِ بْنَ سَبَإٍ.

And Amir Al-Momineen^-asws was the most truthful of the ones Allah^-azwj Created after Rasool-Allah^-saww, and he^-asws was the one belied upon, and worked upon in belying his^-asws truthfulness, and fabricating the lie upon Allah^-azwj by Abdullah Bin Saba’’.[134]

43- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ عَنْ سَعْدٍ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى وَ ابْنِ أَبِي الْخَطَّابِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ عَلِيّاً ع لَمَّا فَرَغَ مِنْ قِتَالِ‏ أَهْلِ الْبَصْرَةِ أَتَاهُ سَبْعُونَ رَجُلًا مِنَ الزُّطِّ فَسَلَّمُوا عَلَيْهِ وَ كَلَّمُوهُ بِلِسَانِهِمْ فَرَدَّ عَلَيْهِمْ بِلِسَانِهِمْ وَ قَالَ ‏لَهُمْ إِنِّي لَسْتُ كَمَا قُلْتُمْ أَنَا عَبْدُ اللَّهِ مَخْلُوقٌ

(The book) ‘Rijal Al Kashy’ – Al Husayn Bin Al Hassan Bin Bundar, from Sa’ad, from Ahmad and Abdullah two sons of Muhammad Bin Isa, and ibn Abu Al Khattab altogether from Ibn Mahboub, from Salih Bin Sahl, from Misma’a Abu Sayyar, from a man,

‘From Abu Ja’far^-asws having said: ‘When Ali^-asws was free from fighting the people of Al-Basra (battle of the camel), seventy men came to him^-asws from Al-Zut, and they greeted unto him^-asws and spoke to him^-asws in their language, and he^-asws responded to them in their language and said to them: ‘I^-asws am not as you are saying. I^-asws am a servant of Allah^-azwj, a Created being’.

قَالَ فَأَبَوْا عَلَيْهِ وَ قَالُوا لَهُ أَنْتَ أَنْتَ هُوَ فَقَالَ لَهُمْ لَئِنْ لَمْ تَرْجِعُوا عَمَّا قُلْتُمْ فِيَّ وَ تَتُوبُوا إِلَى اللَّهِ تَعَالَى لَأَقْتُلَنَّكُمْ

He (Abu Ja’far^-asws) said: ‘They refused and said to him^-asws: ‘You^-asws, You^-asws are He^-azwj!’ He^-asws said to them: ‘If you do not retract from what you are saying and repent to Allah^-azwj the Exalted, I^-asws will kill you all’.

قَالَ فَأَبَوْا أَنْ يَرْجِعُوا أَوْ يَتُوبُوا فَأَمَرَ أَنْ يُحْفَرَ لَهُمْ آبَارٌ فَحُفِرَتْ ثُمَّ خَرَقَ بَعْضَهَا إِلَى بَعْضٍ ثُمَّ قَذَفَهُمْ‏ فِيهَا ثُمَّ طَمَّ رُءُوسَهَا ثُمَّ أَلْهَبَ النَّارَ فِي بِئْرٍ مِنْهَا لَيْسَ فِيهَا أَحَدٌ فَدَخَلَ الدُّخَانُ عَلَيْهِمْ فَمَاتُوا.

He (Abu Ja’far^-asws) said: ‘They refused to retract or repent, so he^-asws ordered that pits be dug out for them. Those were dug. Then he^-asws made holes to one of these to the other, then had them thrown into these. Then he^-asws covered their heads, then ignited the fire in a pit from these not having anyone in it. The smoke entered upon them, and they died’’.[135]

44- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنِ الْحُسَيْنِ بْنِ إِشْكِيبَ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ ضُرَيْسٍ قَالَ: قَالَ لِي أَبُو خَالِدٍ الْكَابُلِيُّ أَمَا إِنِّي سَأُحَدِّثُكَ بِحَدِيثٍ إِنْ رَأَيْتُمُوهُ وَ أَنَا حَيٌّ قَبَّلْتَ صَلَعَتِي‏ وَ إِنْ مِتُّ قَبْلَ أَنْ تَرَاهُ تَرَحَّمْتَ عَلَيَّ وَ دَعَوْتَ لِي سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَقُولُ

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Al Husayn Bin Ashkeyf, from Muhammad Bin Awrama, from Al Husayn Bin Saeed, from Ali in Al Numan, from Ibn Muskan, from Zureys who said,

‘Abu Khalid Al-Kabuly said to me, ‘As for I, I shall narrate a Hadeeth to you. You should not report it while I am alive, you will kiss my forehead, and if I die before you see fit (to report), you will seek Mercy for me and supplicate for me. I heard Ali^-asws Bin Al Husayn^-asws saying:

إِنَّ الْيَهُودَ أَحَبُّوا عُزَيْراً حَتَّى قَالُوا فِيهِ مَا قَالُوا فَلَا عُزَيْرٌ مِنْهُمْ وَ لَا هُمْ مِنْ عُزَيْرٍ وَ إِنَّ النَّصَارَى أَحَبُّوا عِيسَى حَتَّى قَالُوا فِيهِ مَا قَالُوا فَلَا عِيسَى مِنْهُمْ وَ لَا هُمْ مِنْ عِيسَى وَ إِنَّا عَلَى سُنَّةٍ مِنْ ذَلِكَ إِنَّ قَوْماً مِنْ شِيعَتِنَا سَيُحِبُّونَّا حَتَّى يَقُولُوا فِينَا مَا قَالَتِ الْيَهُودُ فِي عُزَيْرٍ وَ مَا قَالَتِ النَّصَارَى فِي عِيسَى ابْنِ مَرْيَمَ فَلَا هُمْ مِنَّا وَ لَا نَحْنُ مِنْهُمْ‏.

‘The Jews loved Uzair^-as to the extent that they said regarding him^-ra what they said. Neither is Uzair^-as from them nor are they from Uzair^-as. And the Christians loved Isa^-as to the extent that they said regarding him^-as what they said. Neither is Isa^-as from them, nor are they from Isa^-as, and I^-asws am upon a Sunnah from that. A group of our^-asws Shias will be loving us^-asws to the extent that they would be saying regarding us^-asws what the Jews said regarding Uzair^-as, and what the Christians said regarding Isa^-as Ibn Maryam^-as. Neither are they from us^-asws nor are we^-asws from them’’.[136]

45- كشف، كشف الغمة مِنْ كِتَابِ الدَّلَائِلِ لِلْحِمْيَرِيِّ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ: كُنَّا بِالْمَدِينَةِ حِينَ أُجْلِيَتِ الشِّيعَةُ وَ صَارُوا فِرَقاً فَتَنَحَّيْنَا عَنِ الْمَدِينَةِ نَاحِيَةً ثُمَّ خَلَوْنَا فَجَعَلْنَا نَذْكُرُ فَضَائِلَهُمْ وَ مَا قَالَتِ الشِّيعَةُ إِلَى أَنْ خَطَرَ بِبَالِنَا الرُّبُوبِيَّةُ فَمَا شَعَرْنَا بِشَيْ‏ءٍ إِذَا نَحْنُ بِأَبِي عَبْدِ اللَّهِ ع وَاقِفٌ عَلَى حِمَارٍ فَلَمْ نَدْرِ مِنْ أَيْنَ جَاءَ

(The book) ‘Kashf Al Ghumma’, from the book ‘Al Dalail’ of Al Himeyri, from Malik Al Juhny who said,

‘We were at Al-Medina when the Shias were brought and they became groups. So we isolated from Al-Medina in an area, then we were alone. We recalled their merits and what the Shias said until the Lordship entered into our minds. We were not aware of anything, then we were with Abu Abdullah^-asws pausing upon a donkey, and we did not know where he^-asws had come from.

فَقَالَ يَا مَالِكُ وَ يَا خَالِدُ مَتَى أَحْدَثْتُمَا الْكَلَامَ فِي الرُّبُوبِيَّةِ فَقُلْنَا مَا خَطَرَ بِبَالِنَا إِلَّا السَّاعَةَ فَقَالَ اعْلَمَا أَنَّ لَنَا رَبّاً يَكْلَؤُنَا بِاللَّيْلِ وَ النَّهَارِ نَعْبُدُهُ يَا مَالِكُ وَ يَا خَالِدُ قُولُوا فِينَا مَا شِئْتُمْ وَ اجْعَلُونَا مَخْلُوقِينَ فَكَرَّرَهَا عَلَيْنَا مِرَاراً وَ هُوَ وَاقِفٌ عَلَى حِمَارِهِ‏.

He^-asws said: ‘O Malik and O Khalid! Since when have you been discussing the speech regarding the Lordship?’ We said, ‘It did not occur in our minds except this moment’. He^-asws said: ‘Know that there is a Lord^-azwj for us^-asws Giving us^-asws our meals by the day and night. We^-asws worship Him^-azwj. O Malik and O Khalid! Say regarding us^-asws whatever you so desire to but Make us^-asws to be Created beings!’ He repeated it upon us repeatedly and he^-asws was pausing upon his^-asws donkey’’.[137]

46- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع يَوْماً لِأَصْحَابِهِ لَعَنَ اللَّهُ الْمُغِيرَةَ بْنَ سَعِيدٍ وَ لَعَنَ اللَّهُ يَهُودِيَّةً كَانَ يَخْتَلِفُ إِلَيْهَا يَتَعَلَّمُ مِنْهَا السِّحْرَ وَ الشُّعْبَذَةَ وَ الْمَخَارِيقَ إِنَّ الْمُغِيرَةَ كَذَبَ عَلَى أَبِي ع فَسَلَبَهُ اللَّهُ الْإِيمَانَ وَ إِنَّ قَوْماً كَذَبُوا عَلَيَّ مَا لَهُمْ أَذَاقَهُمُ اللَّهُ حَرَّ الْحَدِيدِ

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Qawlawiya, from Sa’ad, from Al Hassan Bin Musa Al Khashab, from Ali Bin Hassan, from his uncle Abdul Rahman Bin Kaseer who said,

‘Abu Abdullah^-asws said one day to his^-asws companions: ‘May Allah^-azwj Curse Al-Mugheira Bin Saeed, and may Allah^-azwj the Jewess who he used to go to, learning the sorcery from her, and the sleight of hand, and the illusion. Al-Mugheira belied upon my^-asws father^-asws, so Allah^-azwj Confiscated his Eman, and a group belied upon me^-asws, what is the matter for them? May Allah^-azwj Make them taste the heat of the iron.

فَوَ اللَّهِ مَا نَحْنُ إِلَّا عَبِيْدُ الَّذِي خَلَقَنَا وَ اصْطَفَانَا مَا نَقْدِرُ عَلَى ضَرٍّ وَ لَا نَفْعٍ وَ إِنْ رَحِمَنَا فَبِرَحْمَتِهِ وَ إِنْ عَذَّبَنَا فَبِذُنُوبِنَا وَ اللَّهِ مَا لَنَا عَلَى اللَّهِ مِنْ حُجَّةٍ وَ لَا مَعَنَا مِنَ اللَّهِ بَرَاءَةٌ

By Allah^-azwj! We are not except servants of the One^-azwj Who Created us^-asws, and Chose us^-asws. We^-asws are neither able upon the harm nor benefit unless He^-azwj Mercies us^-asws, it would be due to His^-azwj Mercy, and if He^-azwj were to Punish us^-asws (followers) it would be due to (their) sins. By Allah^-azwj! There is no argument for us^-asws against Allah^-azwj, nor is there freedom with us^-asws from Allah^-azwj.

وَ إِنَّا لَمَيِّتُونَ وَ مَقْبُورُونَ وَ مُنْشَرُونُ‏ وَ مَبْعُوثُونَ وَ مَوْقُوفُونَ وَ مَسْئُولُونَ وَيْلَهُمْ مَا لَهُمْ لَعَنَهُمُ اللَّهُ لَقَدْ آذَوُا اللَّهَ وَ آذَوْا رَسُولَهُ ص فِي قَبْرِهِ وَ أَمِيرَ الْمُؤْمِنِينَ وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ وَ عَلِيَّ بْنَ الْحُسَيْنِ وَ مُحَمَّدَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ

And we^-asws will be passing away, and be buried in graves, and Publicised, and Resurrected, and Paused, and Questioned. Woe be unto the! What is the matter for them? May Allah^-azwj Curse them! They have hurt Allah^-azwj, and hurt His^-azwj Rasool^-saww in his^-saww grave, and Amir Al-Momineen^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and Ali^-asws Bin Al-Husayn^-asws, and Muhammad^-asws Bin Ali^-asws, may the Salawat of Allah^-azwj be upon them^-asws.

وَ هَا أَنَا ذَا بَيْنَ أَظْهُرِكُمْ لَحْمُ رَسُولِ اللَّهِ وَ جِلْدُ رَسُولِ اللَّهِ ص أَبِيتُ عَلَى فِرَاشِي خَائِفاً وَجِلًا مَرْعُوباً يَأْمَنُونَ وَ أَفْزَعُ يَنَامُونَ‏ عَلَى فُرُشِهِمْ وَ أَنَا خَائِفٌ سَاهِرٌ وَجِلٌ أَتَقَلْقَلُ‏ بَيْنَ الْجِبَالِ وَ الْبَرَارِي

And here I^-asws am in your midst, flesh of Rasool-Allah^-saww, and skin of Rasool-Allah^-saww. I^-asws spend the night upon my^-asws bed fearful, apprehensive, terrified of being safe, and I^-asws an awed. They are sleeping upon their beds and I^-asws am fearful at dawn, apprehensive. I^-asws am worried between the mountains and the prairies (grassland).

أَبْرَأُ إِلَى اللَّهِ مِمَّا قَالَ فِيَّ الْأَجْدَعُ الْبَرَّادُ عَبْدُ بَنِي أَسَدٍ أَبُو الْخَطَّابِ لَعَنَهُ اللَّهُ وَ اللَّهِ لَوِ ابْتُلُوا بِنَا وَ أَمَرْنَاهُمْ بِذَلِكَ لَكَانَ الْوَاجِبَ أَنْ لَا يَقْبَلُوهُ فَكَيْفَ وَ هُمْ يَرَوْنِّي خَائِفاً وَجِلًا أَسْتَعْدِي اللَّهَ عَلَيْهِمْ وَ أَتَبَرَّأُ إِلَى اللَّهِ مِنْهُمْ

I^-asws disavow to Allah^-azwj from what the new messenger slave of the clan of Asad Abu Al-Khattab says, may Allah^-azwj Curse him^-la, and if they were tempted by us^-asws and we^-asws had instructed them with that, it would be the Obligation that they do not accept it. So, how come they are seeing me^-asws fearful, apprehensive, they are claiming me^-asws as Allah^-azwj upon them? And I^-asws disavow from them.

أُشْهِدُكُمْ أَنِّي امْرُؤٌ وَلَدَنِي رَسُولُ اللَّهِ ص وَ مَا مَعِي بَرَاءَةٌ مِنَ اللَّهِ إِنْ أَطَعْتُهُ رَحِمَنِي وَ إِنْ عَصَيْتُهُ عَذَّبَنِي عَذَاباً شَدِيداً أَوْ أَشَدَّ عَذَابِهِ‏.

I testify that I^-asws am a person Rasool-Allah^-saww has begotten me^-asws, and there is no freedom with me^-asws from Allah^-azwj. If I^-asws were to obey Him^-azwj. He^-azwj will be Merciful to me^-asws, and if I^-asws were to disobey Him^-azwj, He^-saww would Punish me^-asws with severe Punishment, or the severest of His^-azwj Punishments’’.[138]

47- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى‏ وَ الْيَقْطِينِيِ‏ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ حَدَّثَنَا بَعْضُ أَصْحَابِنَا قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع زَعَمَ أَبُو هَارُونَ‏ الْمَكْفُوفُ أَنَّكَ قُلْتَ لَهُ إِنْ كُنْتَ تُرِيدُ الْقَدِيمَ فَذَاكَ لَا يُدْرِكُهُ أَحَدٌ وَ إِنْ كُنْتَ تُرِيدُ الَّذِي خَلَقَ وَ رَزَقَ فَذَاكَ مُحَمَّدُ بْنُ عَلِيٍّ

(The book) ‘Rijal Al Kashy’ – Al Husayn Bin Al Hassan Bin Bundar, from Sa’ad, from Ibn Isa and Al Yaqteeny, from Ibn Abu Umeyr who said, ‘It was narrated to us by one of our companions who said,

‘I said to Abu Abdullah^-asws, ‘Abu Haroun Al-Makfuf claims that you^-asws said to him: ‘If you want Al-Qadeem (the Ancient), so that no one can come across Him^-azwj, and if you want the one who creates and sustains, so that is Muhammad^-asws Bin Ali^-asws’’.

فَقَالَ كَذَبَ عَلَيَّ عَلَيْهِ لَعْنَةُ اللَّهِ مَا مِنْ خَالِقٍ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ حَقٌّ عَلَى اللَّهِ أَنْ يُذِيقَنَا الْمَوْتَ وَ الَّذِي لَا يَهْلِكُ هُوَ اللَّهُ خَالِقُ الْخَلْقِ بَارِئُ الْبَرِيَّةِ.

He^-asws said: ‘He is lying upon me^-asws, may Allah^-azwj Curse him! There is no Creator except Allah^-azwj Alone. There is no associate for Him^-azwj. It is a right upon Allah^-azwj that He^-azwj Makes us^-asws taste the death. By the One^-azwj Who will not die, He^-azwj is Allah^-azwj, Creator of the creation, Fashioner of the created beings’’.[139]

48- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ وَ عُثْمَانُ مَعاً عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَجَّالِ عَنْ أَبِي مَالِكٍ الْحَضْرَمِيِّ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ قَالَ: تَذَاكَرَ ابْنُ أَبِي يَعْفُورٍ وَ مُعَلَّى بْنُ خُنَيْسٍ فَقَالَ ابْنُ أَبِي يَعْفُورٍ الْأَوْصِيَاءُ عُلَمَاءُ أَبْرَارٌ أَتْقِيَاءُ وَ قَالَ ابْنُ خُنَيْسٍ الْأَوْصِيَاءُ أَنْبِيَاءُ

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Al Hassan and Usman both together, from Muhammad Bin Ziyad, from Muhammad Bin Al Husayn, from Al Hajjal, from Abu Malik Al Hazramy, from Abu Al Abbas Al Baqbaaq who said,

‘Ibn Abu Yafour and Moalla Bin Khunays discussed, so Ibn Abu Yafour said, ‘The successors^-asws are scholars, righteous, pious’. And Ibn Khunays said, ‘The successors^-asws are Prophets^-as’.

قَالَ فَدَخَلَا عَلَى أَبِي عَبْدِ اللَّهِ ع قَالَ فَلَمَّا اسْتَقَرَّ مَجْلِسُهُمَا قَالَ فَبَدَأَهُمَا أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا عَبْدَ اللَّهِ أَبْرَأُ مِمَّا قَالَ إِنَّا أَنْبِيَاءُ.

He (the narrator) said, ‘So they both entered to see Abu Abdullah^-asws. When they settled in their seats, Abu Abdullah^-asws initiated them by saying: ‘O Abdullah! Disavow from what you said that we^-asws are Prophets^-as’’.[140]

49- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ حَمْدَانَ بْنِ أَحْمَدَ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ وَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ وَ عُثْمَانُ بْنُ حَامِدٍ عَنْ مُحَمَّدِ بْنِ يَزْدَادَ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: بَلَغَنِي عَنْ أَبِي الْخَطَّابِ أَشْيَاءُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ أَبُو الْخَطَّابِ وَ أَنَا عِنْدَهُ أَوْ دَخَلْتُ وَ هُوَ عِنْدَهُ

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Hamdan Bin Ahmad, from Muawiya Bin Hukeym, and it was narrated to me by Muhammad Bin Al Hassan Al Bara’ty, and Usman Bin Hamid, from Muhammad Bin Yazdad, from Muawiya Bin Hukeym, from his father, from his grandfather who said,

‘Certain things reached me from Abu Al-Khattab, so I entered to see Abu Abdullah^-asws, and Abu Al-Khattab entered while I was in his^-asws presence’, or (said), ‘I entered and he was in his^-asws presence.

فَلَمَّا أَنْ بَقِيتُ‏ أَنَا وَ هُوَ فِي الْمَجْلِسِ قُلْتُ‏ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبَا الْخَطَّابِ رَوَى عَنْكَ كَذَا وَ كَذَا قَالَ كَذَبَ قَالَ فَأَقْبَلْتُ أَرْوِي مَا رَوَى شَيْئاً شَيْئاً مِمَّا سَمِعْنَاهُ وَ أَنْكَرْنَاهُ إِلَّا سَأَلْتُ عَنْهُ فَجَعَلَ يَقُولُ كَذَبَ

So when only I and him remained in the gathering, I said to Abu Abdullah^-asws, ‘Abu Al-Khattab has reported such and such from you^-asws’. He^-asws said: ‘He is lying’. So I went on to narrate what he had reported, thing by thing, from what I had heard and had disliked, except I asked about it, and he^-asws went on saying: ‘He is lying!’

وَ زَحَفَ أَبُو الْخَطَّابِ حَتَّى ضَرَبَ بِيَدِهِ إِلَى لِحْيَةِ أَبِي عَبْدِ اللَّهِ ع فَضَرَبْتُ يَدَهُ وَ قُلْتُ خَلِّ يَدَكَ عَنْ لِحْيَتِهِ فَقَالَ أَبُو الْخَطَّابِ يَا أَبَا الْقَاسِمِ لَا تَقُومُ قَالَ أَبُو عَبْدِ اللَّهِ ع لَهُ حَاجَةٌ حَتَّى قَالَ ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ أَبُو عَبْدِ اللَّهِ ع لَهُ حَاجَةٌ

And Abu Al-Khattab crept and struck his hand to the beard of Abu Abdullah^-asws and struck his^-asws hand, and I said, ‘Move away your hand from his^-asws beard!’ Abu Al-Khattab said, ‘O Abu Al-Qasim! I will not stand’. Abu Abdullah^-asws said to him: ‘(What) is your need?’, to the extent that he^-asws said it three times, all that Abu Abdullah^-asws was saying to him: ‘(What) is your need?’

فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا أَرَادَ أَنْ يَقُولَ لَكَ يُخْبِرُنِي وَ يَكْتُمُكَ فَأَبْلِغْ أَصْحَابِي كَذَا وَ كَذَا وَ أَبْلِغْهُمْ كَذَا وَ كَذَا

Abu Abdullah^-asws said: ‘But rather I wanted is that he would be saying to you informing me^-asws and keeps you silent. Deliver such and such to my^-asws companions, and deliver such and such to them’.

قَالَ قُلْتُ وَ إِنِّي لَا أَحْفَظُ هَذَا فَأَقُولُ مَا حَفِظْتُ وَ مَا لَمْ أَحْفَظْ قُلْتُ أُحْسِنُ مَا يَحْضُرُنِي قَالَ نَعَمْ الْمُصْلِحُ لَيْسَ بِكَذَّابٍ.

He (the narrator) said, ‘I said, ‘And I cannot memorise this, so can I say what I can memorise, and what I do memorise, I say good, whatever presents to me?’ He^-asws said: ‘Yes, the corrector isn’t a liar’’.[141]

50- كش، رجال الكشي حَمْدَوَيْهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَرَ عَنِ ابْنِ الْمُغِيرَةِ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ ع أَنَا وَ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ‏ فَقَالَ يَحْيَى جُعِلْتُ فِدَاكَ إِنَّهُمْ يَزْعُمُونَ أَنَّكَ تَعْلَمُ الْغَيْبَ

(The book) ‘Rijal Al Kashy’ – Hamdawiya, from Ibn Yazeed, from Ibn Abu Umar, from Ibn Al Mugheira who said,

‘I was in the presence of Abu Al-Hassan^-asws, I and Yahya Bin Abdullah Bin Al-Husayn. Yahya said, ‘May I be sacrificed for you^-asws! They (people) are claiming that you^-asws know the hidden matters (Ghayb)’.

فَقَالَ سُبْحَانَ اللَّهِ ضَعْ يَدَكَ عَلَى رَأْسِي فَوَ اللَّهِ مَا بَقِيَتْ فِي جَسَدِي شَعْرَةٌ وَ لَا فِي رَأْسِي إِلَّا قَامَتْ

He^-asws said: ‘Glory be to Allah^-azwj! Place your hand upon my^-asws head, for by Allah^-azwj for there has not remained any hair in my^-asws head body nor in my^-asws head except it is standing’.

قَالَ ثُمَّ قَالَ لَا وَ اللَّهِ مَا هِيَ إِلَّا رِوَايَةٌ عَنْ رَسُولِ اللَّهِ ص‏.

He (the narrator) said, ‘Then he^-asws said: ‘No, by Allah^-azwj, it is not except (by) a narration from Rasool-Allah^-saww’’.[142]

51- كش، رجال الكشي بِهَذَا الْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ مُصَادِفٍ قَالَ: لَمَّا لَبَّى الْقَوْمُ الَّذِينَ لَبَّوْا بِالْكُوفَةِ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ بِذَلِكَ فَخَرَّ سَاجِداً وَ أَلْزَقَ‏ جُؤْجُؤَهُ بِالْأَرْضِ وَ بَكَى وَ أَقْبَلَ يَلُوذُ بِإِصْبَعِهِ وَ يَقُولُ بَلْ عَبْدٌ لِلَّهِ‏ قِنٌّ دَاخِرٌ مِرَاراً كَثِيرَةً ثُمَّ رَفَعَ رَأْسَهُ وَ دُمُوعُهُ تَسِيلُ عَلَى لِحْيَتِهِ فَنَدِمْتُ عَلَى إِخْبَارِي إِيَّاهُ

(The book) ‘Rijal Al Kashy’ – By this chain, from Ibn Abu Umeyr, from Abdul Samad Bin Bashir, from Musadif who said,

‘When the group of people exclaimed Tabiyyah (Labbayk Allahumma Labbayk to Imam Sadiq^-asws) at Al-Kufa, I entered to Abu Abdullah^-asws and informed him^-asws with that. He^-asws fell down in Sajdah and adhered his^-asws chest with the ground and wept, and went on seek refuge with his^-asws fingers saying, ‘But, a servant of Allah^-azwj, a bondman’, many times. Then he^-asws raised his^-asws head and his^-asws tears were flowing upon his^-asws beard, so I regretted upon my informing him^-asws.

فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا عَلَيْكَ أَنْتَ مِنْ ذَا

I said, ‘May I be sacrificed for you^-asws! And what is upon you^-asws from that?’

فَقَالَ يَا مُصَادِفُ إِنَّ عِيسَى لَوْ سَكَتَ عَمَّا قَالَتِ النَّصَارَى فِيهِ لَكَانَ حَقّاً عَلَى اللَّهِ أَنْ يُصِمَّ سَمْعَهُ وَ يُعْمِيَ بَصَرَهُ وَ لَوْ سَكَتُّ عَمَّا قَالَ أَبُو الْخَطَّابِ لَكَانَ حَقّاً عَلَى اللَّهِ أَنْ يُصِمَّ سَمْعِي وَ يُعْمِيَ بَصَرِي‏.

He^-asws said: ‘O Musadif! If Isa^-as had been silent from what the Christians said regarding him^-saww, it would have been a right upon Allah^-azwj that He^-azwj Deafens his^-as hearing and Blinds his^-as sight, and if I^-asws were to be silent from what Abu Al-Khattab is saying, it would be a right upon Allah^-azwj that He^-azwj Deafens my^-asws hearing and Blinds my^-asws sight’’.[143]

52- كش، رجال الكشي بِهَذَا الْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُمْ يَقُولُونَ قَالَ وَ مَا يَقُولُونَ قُلْتُ يَقُولُونَ يَعْلَمُ‏ قَطْرَ الْمَطَرِ وَ عَدَدَ النُّجُومِ وَ وَرَقَ الشَّجَرِ وَ وَزْنَ مَا فِي الْبَحْرِ وَ عَدَدَ التُّرَابِ

(The book)  ‘Rijal Al-Kashy’ – By this chain, from Ibn Abu Umeyr, from Shuayb, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘They (people) are saying’. He^-asws said: ‘And what are they saying?’ I said, ‘They are saying, ‘He^-asws knows the drops of rain, and the number of stars, and the leaves of trees, and the weight of what is in the ocean, and the number of grains of sand’.

فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ وَ قَالَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ لَا وَ اللَّهِ مَا يَعْلَمُ هَذَا إِلَّا اللَّهُ‏.

He^-asws raised his^-asws hand towards the sky and said: ‘Glory be to Allah^-azwj! No, by Allah^-azwj! No one knows this except Allah^-azwj’’.[144]

53- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: ذُكِرَ جَعْفَرُ بْنُ وَاقِدٍ وَ نَفَرٌ مِنْ أَصْحَابِ أَبِي الْخَطَّابِ فَقِيلَ إِنَّهُ صَارَ إِلَيَّ يَتَرَدَّدُ وَ قَالَ فِيهِمْ‏ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ‏ قَالَ هُوَ الْإِمَامُ

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Abdullah Bin Muhammad Bin Khalid, from Ali Bin Hassan, from one of our companions ,

‘Raising it to Abu Abdullah^-asws having said: ‘Ja’far Bin Waqid and a number of companions of Abu Al-Khattab were mentioned and it was said, ‘He had come to me’, hesitatingly, ‘And said, ‘Regarding them^-asws (is Revealed): And He is the One Who is God in the sky and God in the earth, [43:84]. He said it is the Imam^-asws’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا وَ اللَّهِ لَا يَأْوِينِي وَ إِيَّاهُ سَقْفُ بَيْتٍ أَبَداً هُمْ شَرٌّ مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ وَ الَّذِينَ أَشْرَكُوا وَ اللَّهِ مَا صَغَّرَ عَظَمَةَ اللَّهِ تَصْغِيرَهُمْ شَيْ‏ءٌ قَطُّ

Abu Abdullah^-asws said: ‘By Allah^-azwj! May Allah^-azwj not Shelter me^-asws and him under one roof of a house, ever! They are the eviler than the Jews, and the Christians, and the Magians, and those who associate (Polytheists). By Allah^-azwj! Their belittling the Magnificence of Allah^-azwj does not belittle Him^-azwj by anything at all!

وَ إِنَّ عُزَيْراً جَالَ فِي صَدْرِهِ مَا قَالَتِ الْيَهُودُ فَمُحِيَ اسْمُهُ مِنَ النُّبُوَّةِ وَ اللَّهِ لَوْ أَنَّ عِيسَى أَقَرَّ بِمَا قَالَتِ النَّصَارَى- لَأَوْرَثَهُ اللَّهُ صَمَماً إِلَى يَوْمِ الْقِيَامَةِ وَ اللَّهِ لَوْ أَقْرَرْتُ بِمَا يَقُولُ فِيَ‏ أَهْلُ الْكُوفَةِ لَأَخَذَتْنِي الْأَرْضُ وَ مَا أَنَا إِلَّا عَبْدٌ مَمْلُوكٌ لَا أَقْدِرُ عَلَى ضَرِّ شَيْ‏ءٍ وَ لَا نَفْعٍ‏.

And if Uzair^-as had entertained in his^-as chest what the Jews said, his^-as name would have been Deleted from the Prophet-hood. By Allah^-azwj! If Isa^-as had accepted with what the Christians said, Allah^-azwj would have Made him^-as inherit the muteness up to the Day of Qiyamah.

By Allah^-azwj! If I^-asws were to accept with what the people of Al-Kufa are saying regarding me^-asws, the ground would seize me^-asws, and I^-asws am not except a servant, neither able upon harming anything nor benefitting’’.[145]

54- كش، رجال الكشي سَعْدٌ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ بُنَاناً وَ السَّرِيَّ وَ بَزِيعاً لَعَنَهُمُ اللَّهُ تَرَاءَى لَهُمُ الشَّيْطَانُ فِي أَحْسَنِ مَا يَكُونُ صُورَةُ آدَمِيٍّ مِنْ قَرْنِهِ إِلَى سُرَّتِهِ

(The book) ‘Rijal Al Kashy’ – Sa’ad, from Ibn Isa, from Al Hawazy, from Ibn Abu Umeyr, from Hisa Bin Al Hakam,

From Abu Abdullah^-asws having said: ‘Bunan, and Al-Sary, and Bazie, may Allah^-azwj Curse them! The Satan^-la appeared to them in an image of a human as beautiful as can be, from his head to his navel’.

قَالَ فَقُلْتُ إِنَّ بُنَاناً يَتَأَوَّلُ هَذِهِ الْآيَةَ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ‏ أَنَّ الَّذِي فِي الْأَرْضِ غَيْرُ إِلَهِ السَّمَاءِ وَ إِلَهَ السَّمَاءِ غَيْرُ إِلَهِ الْأَرْضِ وَ أَنَّ إِلَهَ السَّمَاءِ أَعْظَمُ مِنْ إِلَهِ الْأَرْضِ‏ وَ أَنَّ أَهْلَ الْأَرْضِ يَعْرِفُونَ فَضْلَ إِلَهِ السَّمَاءِ وَ يُعَظِّمُونَهُ

He (the narrator) said, ‘I said, ‘Bunan was interpreting this Verse: And He is the One Who is God in the sky and God in the earth, [43:84]. The one who is in the earth is other than the god of the sky, and god of the sky is other than god of the earth, and that god of the sky is greater than god of the earth, and that the people of the earth are recognising the merit of god of the sky and are revering him’.

فَقَالَ وَ اللَّهِ مَا هُوَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهٌ فِي السَّمَاوَاتِ وَ إِلَهٌ فِي الْأَرَضِينَ كَذَبَ بُنَانٌ عَلَيْهِ لَعْنَةُ اللَّهِ صَغَّرَ اللَّهَ جَلَّ جَلَالُهُ وَ صَغَّرَ عَظَمَتَهُ‏.

He^-asws said: ‘By Allah^-azwj! He^-azwj is not except Allah^-azwj Alone. There is no associate for Him^-azwj in the skies, and He^-azwj is God in the earths. Bunan has lied, may Allah^-azwj Curse him! He has belittled Allah^-azwj, Majestic is His^-azwj Majesty, and belittled His^-azwj Magnificence’’.[146]

55- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ عَنِ الْعُبَيْدِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْمُفَضَّلِ بْنِ يَزِيدَ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع وَ ذَكَرَ أَصْحَابَ أَبِي الْخَطَّابِ وَ الْغُلَاةَ فَقَالَ لِي يَا مُفَضَّلُ لَا تُقَاعِدُوهُمْ وَ لَا تُؤَاكِلُوهُمْ وَ لَا تُشَارِبُوهُمْ وَ لَا تُصَافِحُوهُمْ وَ لَا تُوَارِثُوهُمْ.

(The book) ‘Rijal AL Kashy’ – Hamdawiya, and Ibrahim, from Al Ubeydi, from Ibn Abu Umeyr, from Al Mufazzal Bin Yazeed who said,

‘Abu Abdullah^-asws said and mentioned the companions of Abu Al-Khattab and the exaggerators’. He^-asws said to me: ‘O Mufazzal! Neither sit with them, nor eat with them, nor drink with them, nor shake their hands, nor give them inheritance’’.[147]

56- وَ قَالا حَدَّثَنَا الْعَنْبَرِيُ‏ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ وَ ذَكَرَ الْغُلَاةَ وَ قَالَ إِنَّ فِيهِمْ مَنْ يَكْذِبُ حَتَّى إِنَّ الشَّيْطَانَ لَيَحْتَاجُ إِلَى كَذِبِهِ‏.

And they both said, It was narrated to us by Al Anbary, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullah^-asws and he^-asws mentioned the exaggerators and said: ‘Among them is one who belies to the extent that the Satan^-la becomes needy to his lies’’.[148]

57- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ بِأَنَّنَا أَنْبِيَاءُ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ مَنْ شَكَّ فِي ذَلِكَ فَعَلَيْهِ لَعْنَةُ اللَّهِ‏.

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Abdullah in Muhammad Bin Khalid, from Al Washa, from one of our companions,

‘From Abu Abdullah^-asws having said: ‘One who says that we^-asws are Prophets^-as, so upon him be the Curse of Allah^-azwj, and one who doubts regarding that, so upon him be the Curse of Allah^-azwj’’.[149]

58- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ وَ مُحَمَّدُ بْنُ قُولَوَيْهِ مَعاً عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ لَعَنَ اللَّهُ بُنَانَ التَّبَّانِ‏ وَ إِنَّ بُنَاناً لَعَنَهُ اللَّهُ كَانَ يَكْذِبُ عَلَى أَبِي ع أَشْهَدُ أَنَّ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ كَانَ عَبْداً صَالِحاً.

(The book) ‘Rihal Al Kashy’ – Al Husayn Bin Al Hassan Bin Bundar and Muhammad Bin Qawlawiya both together, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Bukeyr, from Zurara,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘May Allah^-azwj Curse Bunan Al-Tabban, and that Bunan, may Allah^-azwj Curse him used to lie upon my^-asws father^-asws. I^-asws testify that my^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws was a righteous servant’’.[150]

59- كش، رجال الكشي سَعْدٌ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ الْحَسَنِ بْنِ مُوسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَمَّنْ حَدَّثَهُ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ لَعَنَ اللَّهُ الْمُغِيرَةَ بْنَ سَعِيدٍ إِنَّهُ كَانَ يَكْذِبُ عَلَى أَبِي فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ لَعَنَ اللَّهُ مَنْ قَالَ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا وَ لَعَنَ اللَّهُ مَنْ أَزَالَنَا عَنِ الْعُبُودِيَّةِ لِلَّهِ الَّذِي خَلَقَنَا وَ إِلَيْهِ مَآبُنَا وَ مَعَادُنَا وَ بِيَدِهِ نَوَاصِينَا.

(The book) ‘Rijal Al Kashy’ – Sa’ad, from Muhammad Bin Al Husayn, and Al Hassan Bin Musa, from Safwan Bin Yahya, from Ibn Muskan, from the one who narrated it, from our companions,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘May Allah^-azwj Curse Al-Mugheira Bin Saeed! He used to lie upon my^-asws father^-asws, so Allah^-azwj Made him taste the heat of the iron. May Allah^-azwj Curse the one who says regarding us^-asws what we^-asws are not saying regarding ourselves^-asws, and may Allah^-azwj who removes us^-asws from the servitude of Allah^-azwj Who Created us^-asws, and to Him^-azwj is our^-asws return and our^-asws Hereafter, and in His^-azwj Hand are our^-asws forelocks’’.[151]

60- كش، رجال الكشي حَمْدَوَيْهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا مُحَمَّدٍ ابْرَأْ مِمَّنْ يَزْعُمُ أَنَّا أَرْبَابٌ قُلْتُ بَرِئَ اللَّهُ مِنْهُ فَقَالَ ابْرَأْ مِمَّنْ يَزْعُمُ أَنَّا أَنْبِيَاءُ قُلْتُ بَرِئَ اللَّهُ مِنْهُ‏.

(The book) ‘Rijal Al Kashy – Hamdawiya, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Abu Baseer who said,

‘Abu Abdullah^-asws said to me: ‘O Abu Muhammad! Disavow from the one who claims that we^-asws are lords’. I said, ‘I disavow to Allah^-azwj from him’. He^-asws said: ‘Disavow from the one who claims that we^-asws are Prophets^-as’. I said, ‘I disavow from him’’.[152]

61- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عِيسَى وَ لَقَدْ لَقِيتُ مُحَمَّداً رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَ السَّلَامُ عَلَيْكَ يَا رَبِّي فَقَالَ مَا لَكَ لَعَنَكَ اللَّهُ رَبِّي وَ رَبُّكَ اللَّهُ أَمَا وَ اللَّهِ لَكُنْتَ مَا عَلِمْتُكَ لَجَبَاناً فِي الْحَرْبِ لَئِيماً فِي السِّلْمِ‏.

(The book) ‘Rijal Al Kashy’ – Hamdawiya and Ibrahim, from Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Muhammad Bin Hamza who said, ‘Abu Ja’far Muhammad Bin Isa said, and I had met Muhammad, raising it to,

‘Abu Abdullah^-asws having said: ‘A man came to Rasool-Allah^-saww and said, ‘The greetings be unto you^-saww O my Lord^-azwj!’ He^-saww said: ‘What is the matter with you? May Allah^-azwj Curse you! My^-saww Lord^-azwj and your Lord^-azwj is Allah^-azwj. But, by Allah^-azwj, but I^-saww did not know you as being a coward during the war, ignoble (dishonourable) in Al-Islam’’.[153]

62- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنِ الْحُسَيْنِ بْنِ إِشْكِيبَ عَنِ ابْنِ أُورَمَةَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ الْقُمِّيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ يَتْلُونَ عَلَيْنَا بِذَلِكَ قُرْآناً يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ وَ اعْمَلُوا صالِحاً إِنِّي بِما تَعْمَلُونَ عَلِيمٌ‏

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Al Husayn Bin Ashkeyb, from Ibn Awrama, from Muhammad Bin Khalid Al Barqy, from Abu Talib Al Qummi, from Hanan Bin Sadeyr, from his father who said,

‘I said to Abu Abdullah^-asws, ‘A group of people are claiming that you (Imams^-asws) are gods. They recited unto us a Quranic Verse with that: O you Rasools! Eat from the good things and do righteous deeds, I am Cognizant with what you are doing [23:51]’.

قَالَ يَا سَدِيرُ سَمْعِي وَ بَصَرِي وَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي مِنْ هَؤُلَاءِ بِرَاءٌ بَرِئَ اللَّهُ مِنْهُمْ وَ رَسُولُهُ مَا هَؤُلَاءِ عَلَى دِينِي وَ دِينِ آبَائِي وَ اللَّهِ لَا يَجْمَعُنِي وَ إِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلَّا هُوَ عَلَيْهِمْ سَاخِطٌ

He^-asws said: ‘O Sadeyr! My^-asws hearing, and my^-asws sight, and my^-asws hair, and my^-asws skin, and my^-asws flesh, and my^-asws blood are disavowed from them. Allah^-azwj is Disavowed from them and so is His^-azwj Rasool^-saww. They are neither upon my^-asws Religion, nor Religion of my^-asws forefathers^-asws. And Allah^-azwj will not Gather me^-asws and them on the Day of Qiyamah except He^-azwj will be Wrathful upon them’.

قَالَ قُلْتُ فَمَا أَنْتُمْ جُعِلْتُ فِدَاكَ قَالَ خُزَّانُ عِلْمِ اللَّهِ وَ تَرَاجِمَةُ وَحْيِ اللَّهِ وَ نَحْنُ قَوْمٌ مَعْصُومُونَ أَمَرَ اللَّهُ بِطَاعَتِنَا وَ نَهَى عَنْ مَعْصِيَتِنَا نَحْنُ الْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ دُونَ السَّمَاءِ وَ فَوْقَ الْأَرْضِ.

He (the narrator) said, ‘I said, ‘So, what are you (Imams^-asws)? May I be sacrificed for you^-asws!’ He^-asws said: ‘Treasurers of Knowledge of Allah^-azwj, and Interpreters of Revelation of Allah^-azwj, and we^-asws are an infallible people. Allah^-azwj Commanded (people) to be obedient to us^-asws and Prohibited (them) to disobey us^-asws. We^-asws are the far reaching Argument upon the ones below the sky and above the earth’’.

وَ يُؤَيِّدُهُ مَا رَوَاهُ الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ عَنْ سَدِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ يَتْلُونَ عَلَيْنَا بِذَلِكَ قُرْآناً وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ‏

And it is supported by what is reported by Al Kulayni, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abu Talib, from Sadeyr who said,

‘I said to Abu Abdullah^-asws, ‘There are people who are claiming that you (Imams^-asws) are gods. They are reciting a Quranic Verse upon us for that: And He is the One Who is God in the sky and God in the earth [43:84]’.

فَقَالَ يَا سَدِيرُ سَمْعِي وَ بَصَرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ شَعْرِي‏ بِرَاءٌ وَ بَرِئَ اللَّهُ مِنْهُمْ مَا هَؤُلَاءِ عَلَى دِينِي وَ لَا عَلَى دِينِ آبَائِي وَ اللَّهِ لَا يَجْمَعُنِيَ اللَّهُ وَ إِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلَّا وَ هُوَ سَاخِطٌ عَلَيْهِمْ

He^-asws said: ‘O Sadeyr! My^-asws hearing, and my^-asws sight, and my^-asws skin, and my^-asws flesh, and my^-asws blood, and my^-asws hair are disavowed, and so is Allah^-azwj Disavowed from them. They are neither upon my^-asws Religion, nor upon Religion of my^-asws forefathers^-asws. And by Allah^-azwj! Allah^-azwj will not Gather me^-asws and them on the Day of Qiyamah, except and He^-azwj would be Wrathful upon them’.

قَالَ قُلْتُ وَ عِنْدَنَا قَوْمٌ يَزْعُمُونَ أَنَّكُمْ رُسُلٌ يَقْرَءُونَ عَلَيْنَا بِذَلِكَ قُرْآناً يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ‏ وَ سَاقَ الْحَدِيثَ إِلَى آخِرِ مَا مَرَّ.

He (the narrator) said, ‘I said, ‘And there is a group with us claiming that you (Imams^-asws) are Rasools^-as, reciting upon that A Quranic Verse with that: O you Rasools! Eat from the good things [23:51]’ – and continued the Hadeeth up to the end of what has passed’’.[154]

63- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبُرَاثِيُّ وَ عُثْمَانُ بْنُ حَامِدٍ مَعاً عَنْ مُحَمَّدِ بْنِ يَزْدَادَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ يَسَارٍ عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ عَنْ أَبِيهِ قَالَ: بَيْنَا عَلِيٌّ ع عِنْدَ امْرَأَةٍ لَهُ مِنْ عَنْزَةَ وَ هِيَ أُمُّ عَمْرٍو إِذْ أَتَاهُ قَنْبَرٌ فَقَالَ إِنَّ عَشَرَةَ نَفَرٍ بِالْبَابِ يَزْعُمُونَ أَنَّكَ رَبُّهُمْ فَقَالَ أَدْخِلْهِمْ

(The book) ‘Rijal Al Kashi’ – Muhammad Bin Al Hassan Al Burasy and Usman Bin Hamid both together, from Muhammad Bin Yazdad, from Muhammad Bin Al Husayn, from Musa Bin Yasser, from Abdullah Bin Shareek, from his father who said,

‘While Ali^-asws was in the presence of a wife of his^-asws from Anza, and she is Umm Amro, when Qanbar came to him^-asws and said, ‘There are ten people at the door claiming that you^-asws are their Lord^-azwj’. He^-asws said: ‘Let them enter!’

قَالَ فَدَخَلُوا عَلَيْهِ فَقَالَ لَهُمْ مَا تَقُولُونَ فَقَالُوا إِنَّكَ رَبُّنَا وَ أَنْتَ الَّذِي خَلَقْتَنَا وَ أَنْتَ الَّذِي رَزَقْتَنَا

He (the narrator) said, ‘When they entered to see him^-asws, he^-asws said to them: ‘What are you saying?’ They said, ‘You^-asws are our Lord^-azwj, and you^-asws are the One^-azwj Who Created us, and you^-asws are the One^-azwj Who sustains us’.

فَقَالَ وَيْلَكُمْ لَا تَفْعَلُوا إِنَّمَا أَنَا مَخْلُوقٌ مِثْلُكُمْ فَأَبَوْا أَنْ يَفْعَلُوا فَقَالَ لَهُمْ وَيْلَكُمْ رَبِّي وَ رَبُّكُمُ اللَّهُ وَيْلَكُمْ تُوبُوا وَ ارْجِعُوا فَقَالُوا لَا نَرْجِعُ عَنْ مَقَالَتِنَا أَنْتَ رَبُّنَا تَرْزُقُنَا وَ أَنْتَ خَلَقْتَنَا

He^-asws said: ‘Woe be unto you, do not do so! But rather, I^-asws am a Created being like you’. But they refused to do so (retract). He^-asws said to them: ‘Woe be unto you! My^-asws Lord^-azwj is Allah^-azwj! Woe be unto you! Repent and retract!’ They said, ‘We will not retract from our word, you^-asws are our Lord^-azwj. You^-asws are sustaining us^-asws, and you^-asws created us’’.

فَقَالَ يَا قَنْبَرُ ايتِنِي بِالْفَعَلَةِ فَخَرَجَ قَنْبَرٌ فَأَتَاهُ بِعَشَرَةِ رِجَالٍ مَعَ الزُّبُلِ وَ الْمُرُورِ فَأَمَرَ أَنْ يَحْفِرُوا لَهُمْ فِي الْأَرْضِ فَلَمَّا حَفَرُوا خَدّاً أَمَرَ بِالْحَطَبِ وَ النَّارِ فَطُرِحَ فيهِ‏حَتَّى صَارَ نَاراً تَتَوَقَّدُ قَالَ لَهُمْ تُوبُوا قَالُوا لَا نَرْجِعُ فَقَذَفَ عَلِيٌّ بَعْضَهُمْ ثُمَّ قَذَفَ بَقِيَّتَهُمْ فِي النَّارِ

He^-asws said: ‘O Qanbar! Bring me the workers’. He came to him^-asws with ten men with the tools and the lanterns. He^-asws ordered that they should dig in the ground. When they had dug a pit, he^-asws ordered with the firewood and the fire, and dropped it in until it became inflamed, igniting. He^-asws said to them: ‘Repent!’ They said, ‘We will not retract’. So Ali^-asws threw one of them (into the burning pit), then threw the remainder of them into the fire.

قَالَ عَلِيٌّ ع‏

إِذَا أَبْ صَرْتُ شَيْئاً مُنْكَراً

أَوْقَدْتُ نَارِي وَ دَعَوْتُ قَنْبَرا

Ali^-asws said (a couplet): ‘When I^-asws saw an evil thing, I^-asws ignited my^-asws fire and called Qanbar’’.[155]

64- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَلَّامٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَاسْتَأْذَنَ عَلَيْهِ رَجُلٌ حَسَنُ الْهَيْئَةِ فَقَالَ اتَّقِ السَّفَلَةَ فَمَا تَقَارَّتْ بِيَ الْأَرْضُ حَتَّى خَرَجْتُ فَسَأَلْتُ عَنْهُ فَوَجَدْتُهُ غَالِياً.

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Ali Bin Muhammad Al Qummi, from Al Ash’ary, from Muhammad Bin Al Husayn, from Musa Bin Sallam, from Habeeb Al Khas’amy, from Ibn Abu Yafour who said,

‘I was in the presence of Abu Abdullah^-asws and a man of good appearance sought permission to see him^-asws. He^-asws said: ‘Fear the foolish ones!’ They did not converge in the ground until he went out. I asked about him, and found him to be an exaggerator’’.[156]

65- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ الْحَسَنِ بْنِ مُوسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ قَالَ: دَخَلَ حُجْرُ بْنُ زَائِدَةَ وَ عَامِرُ بْنُ جُذَاعَةَ الْأَزْدِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالا لَهُ جُعِلْنَا فِدَاكَ إِنَّ الْمُفَضَّلَ بْنَ عُمَرَ يَقُولُ إِنَّكُمْ تُقَدِّرُونَ أَرْزَاقَ الْعِبَادِ

(The book) ‘Rijal Al Kashy’ – Al Husayn Bin Al Hassan Bin Bundar, from Sa’ad Bin Abdullah, from Ibn Abu Al Khattab, and Al Hassan Bin Musa, from Safwan Bin Yahya, from Ibn Muskan who said,

‘Hujr Bin Zaida and Aamir Bin Juza’at Al-Azdy entered to see Abu Abdullah^-asws and they said to him^-asws, ‘May we be sacrificed for you^-asws! Al-Mufazzal Bin Al-Umar is saying you (Imams^-asws) are able upon sustaining the servants’.

فَقَالَ وَ اللَّهِ مَا يُقَدِّرُ أَرْزَاقَنَا إِلَّا اللَّهُ وَ لَقَدِ احْتَجْتُ إِلَى طَعَامٍ لِعِيَالِي فَضَاقَ صَدْرِي وَ أَبْلَغَتْ إِلَيَّ الْفِكْرَةُ فِي ذَلِكَ حَتَّى أَحْرَزْتُ قُوتَهُمْ فَعِنْدَهَا طَابَتْ نَفْسِي لَعَنَهُ اللَّهُ وَ بَرِئَ مِنْهُ

He^-asws said: ‘By Allah^-azwj! No one is able upon sustaining us except Allah^-azwj, and I^-asws had been needy to a meal for my^-asws dependants, so my^-asws chest straitened and the thought reached to me^-asws regarding that until I^-asws acquired their daily sustenance. So, at that, my^-asws self was good. May Allah^-azwj Curse him and I^-asws am disavowed from him’.

قَالا أَ فَنَلْعَنُهُ وَ نَتَبَرَّأُ مِنْهُ قَالَ نَعَمْ فَلَعَنَّاهُ وَ بَرِئْنَا مِنْهُ بَرِئَ‏ اللَّهُ وَ رَسُولُهُ مِنْهُ‏.

They said, ‘Shall we curse him and disavow from him?’ He^-asws said: ‘Yes, curse him, and we^-asws are disavowed from him, Allah^-azwj and His^-azwj Rasool^-saww are disavowed from him’’.[157]

66- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ ابْنَا نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ أَنَّهُ كَانَ بَشَّرَ أَنَّكُمَا لَمِنَ الْمُرْسَلِينَ‏.

(Not a Hadeeth)[158]

67- كش، رجال الكشي قَالَ أَبُو عَمْرٍو الْكَشِّيُّ قَالَ يَحْيَى بْنُ عَبْدِ الْحَمِيدِ الْحِمَّانِيُّ فِي كِتَابِهِ الْمُؤَلَّفِ فِي إِثْبَاتِ إِمَامَةِ أَمِيرِ الْمُؤْمِنِينَ ع‏ قُلْتُ لِشَرِيكٍ‏ إِنَّ أَقْوَاماً يَزْعُمُونَ أَنَّ جَعْفَرَ بْنَ مُحَمَّدٍ ضَعِيفُ الْحَدِيثِ فَقَالَ أُخْبِرُكَ الْقِصَّةَ كَانَ جَعْفَرُ بْنُ مُحَمَّدٍ رَجُلًا صَالِحاً مُسْلِماً وَرِعاً فَاكْتَنَفَهُ قَوْمٌ جُهَّالٌ يَدْخُلُونَ عَلَيْهِ وَ يَخْرُجُونَ مِنْ عِنْدِهِ وَ يَقُولُونَ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ وَ يُحَدِّثُونَ بِأَحَادِيثَ كُلُّهَا مُنْكَرَاتٌ كَذِبٌ مَوْضُوعَةٌ عَلَى جَعْفَرٍ لَيَسْتَأْكِلُونَ النَّاسَ بِذَلِكَ وَ يَأْخُذُونَ مِنْهُمُ الدَّرَاهِمَ

(The book) ‘Rijal Al Kashy’ – Abu Amro Al Said, ‘Yahya Bin Abdul Hameed Al HImany said in his book ‘Al Muallif’, in proving the Imamate of Amir Al-Momineen^-asws,

‘I said, ‘There are people who are claiming that Ja’far^-asws Bin Muhammad^-asws was weak of the Hadeeth’. He said, ‘I shall inform you of the story. Ja’far^-asws Bin Muhammad^-asws was a righteous man, a Muslim, devout. A group of ignoramuses surrounded him^-asws, entered to see him^-asws and going out from his^-asws presence, and saying, ‘Ja’far^-asws Bin Muhammad^-asws narrated to us’, and they were narrating Ahadeeth, all of them being reprehensible, false topics upon Ja’far^-asws, for the people to be eating with that, and they were taking the Dirhams from them.

كَانُوا يَأْتُونَ مِنْ ذَلِكَ بِكُلِّ مُنْكَرٍ فَسَمِعَتِ الْعَوَامُّ بِذَلِكَ مِنْهُمْ فَمِنْهُمْ مَنْ هَلَكَ وَ مِنْهُمْ مَنْ أَنْكَرَ وَ هَؤُلَاءِ مِثْلُ الْمُفَضَّلِ بْنِ عُمَرَ وَ بُنَانٍ وَ عُمَرَ النَّبَطِيِّ وَ غَيْرِهِمْ ذَكَرُوا أَنَّ جَعْفَراً حَدَّثَهُمْ أَنَّ مَعْرِفَةَ الْإِمَامِ تَكْفِي مِنَ الصَّوْمِ وَ الصَّلَاةِ وَ حَدَّثَهُمْ عَنْ أَبِيهِ عَنْ جَدِّهِ وَ أَنَّهُ حَدَّثَهُمْ ع ه قَبْلَ يَوْمِ الْقِيَامَةِ

They were coming from that with every evil, and the public heard that from them. From them was one who was destroyed, and from them was one who denied, and they are like Al-Mufazzal Bin Umar, and Bunan, and Umar Al-Nabaty and others. They narrated that Ja’far narrated to them that recognition of the Imam^-asws suffices from the Fasts, and the Salat, and narrated from his^-asws father^-asws, from his^-asws grandfather^-asws, and he^-asws narrated to them before the Day of Qiyamah.

وَ أَنَّ عَلِيّاً ع فِي السَّحَابِ يَطِيرُ مَعَ الرِّيحِ وَ أَنَّهُ كَانَ يَتَكَلَّمُ بَعْدَ الْمَوْتِ وَ أَنَّهُ كَانَ يَتَحَرَّكُ عَلَى الْمُغْتَسَلِ وَ أَنَّ إِلَهَ السَّمَاءِ وَ إِلَهَ الْأَرْضِ الْإِمَامُ فَجَعَلُوا لِلَّهِ شَرِيكاً جُهَّالٌ ضُلَّالٌ‏

And that Ali^-asws is in the clouds flying with the wind, and that he^-asws spoke after the death, and that he^-asws was moving upon the washed, and that god of the sky and god of the earth is the Imam^-asws. So they made an associate for Allah^-azwj, out of ignorance, straying.

وَ اللَّهِ مَا قَالَ جَعْفَرٌ شَيْئاً مِنْ هَذَا قَطُّ كَانَ جَعْفَرٌ أَتْقَى لِلَّهِ وَ أَوْرَعَ مِنْ ذَلِكَ فَسَمِعَ النَّاسُ ذَلِكَ فَضَعَّفُوهُ وَ لَوْ رَأَيْتَ جَعْفَراً لَعَلِمْتَ أَنَّهُ وَاحِدُ النَّاسِ‏.

By Allah^-azwj! Ja’far^-asws did not say anything from this at all! Ja’far^-asws was fearful of Allah^-azwj and more pious than that. The people heard that and they wasted it, and had you seen Ja’far^-asws, you would have known that he^-asws was (exceptional) one of the people’’.[159]

68- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ خَالِدٍ الْجَوَّانِ‏ قَالَ: كُنْتُ أَنَا وَ الْمُفَضَّلُ بْنُ عُمَرَ وَ نَاسٌ مِنْ أَصْحَابِنَا بِالْمَدِينَةِ وَ قَدْ تَكَلَّمْنَا فِي الرُّبُوبِيَّةِ قَالَ فَقُلْنَا مُرُوا إِلَى بَابِ أَبِي عَبْدِ اللَّهِ ع حَتَّى نَسْأَلَهُ قَالَ فَقُمْنَا بِالْبَابِ قَالَ فَخَرَجَ إِلَيْنَا وَ هُوَ يَقُولُ‏ بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ‏.

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Is’haq Bin Muhammad, from Abdullah Bin Al Qasim, from Khalid Al Jawwan who said,

‘I, and Mufazzal Bin Umar, and some people from our companions were at Al-medina, and we had spoken regarding the Lordship (being for the Imams^-asws). We said, ‘Let us pass by the door of Abu Abdullah^-asws until we ask him^-asws’. We paused at the door, and he^-asws came out to us and he^-asws was saying: But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27]’’.[160]

69- كش، رجال الكشي رَوَى مُحَمَّدُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ صَالِحِ بْنِ سَهْلٍ‏ قَالَ: كُنْتُ أَقُولُ فِي أَبِي عَبْدِ اللَّهِ ع بِالرُّبُوبِيَّةِ فَدَخَلْتُ فَلَمَّا نَظَرَ إِلَيَّ قَالَ يَا صَالِحُ إِنَّا وَ اللَّهِ عَبِيدٌ مَخْلُوقُونَ لَنَا رَبٌّ نَعْبُدُهُ وَ إِنْ لَمْ نَعْبُدْهُ عَذَّبَنَا.

(The book) ‘Rijal Al Kashy’ – it is reported by Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from Al Hassan Bin Ali Al Sayrafi, from Salih Bin Sahl who said,

‘I used to say regarding Abu Abdullah^-asws with the Lordship. I entered (to see him^-asws). When he^-asws looked at me, said: ‘O Salih! By Allah^-azwj! We^-asws are servants, Created beings. There is a Lord^-azwj for us^-asws we^-asws are worshipping, and if we^-asws do not worship Him^-azwj, He^-azwj would Punish us^-asws’’.[161]

70- كش، رجال الكشي حَمْدَوَيْهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْمَدَائِنِيِ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ يَا مُرَازِمُ مَنْ بَشَّارٌ قُلْتُ بَيَّاعُ الشَّعِيرِ قَالَ لَعَنَ اللَّهُ بَشَّاراً قَالَ ثُمَّ قَالَ لِي يَا مُرَازِمُ قُلْ لَهُمْ وَيْلَكُمْ تُوبُوا إِلَى اللَّهِ فَإِنَّكُمْ كَافِرُونَ مُشْرِكُونَ‏.

(The book) ‘Rijal Al Kashy’ – Hamdawiya, from Ibn Yazeed, from Ibn Abu Umeyr, from Ali Bin Yaqteen, from Al Madainy,

‘From Abu Abdullah^-asws having said: ‘O Murazim! Who is Bashar?’ I said, ‘Seller of barley’. He^-asws said: ‘May Allah^-azwj Curse Bashar!’ Then he^-asws said to me: ‘O Murazim! Tell them, ‘Woe be unto you all! Repent to Allah^-azwj, for you are Kafirs, Mushrikeen (Polytheists)’’.[162]

71- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ ابْنَا نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنْ مُرَازِمٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع تَعْرِفُ مُبَشِّرَ بَشِيرٍ يَتَوَهَّمُ الِاسْمَ‏ قَالَ الشَّعِيرِيُّ فَقُلْتُ بَشَّارٌ فَقَالَ بَشَّارٌ قُلْتُ نَعَمْ جَارٌ لِي‏

(The book) ‘Rijal Al Kashy’ – Hamdawiya and Ibrahim two sons of Nuseyr, from Muhammad Bin Isa, from Safwas, from Murazim who said,

‘Abu Abdullah^-asws said to me: ‘Do you know Mubashir Bashir, fancy of the name, Al-Shaeeri?’ I said, ‘Bashar’. He^-asws said: ‘Bashar’. I said, ‘Yes, a neighbour of mine’.

قَالَ إِنَّ الْيَهُودَ قَالُوا مَا قَالُوا وَ وَحَّدُوا اللَّهَ وَ إِنَّ النَّصَارَى قَالُوا مَا قَالُوا وَ وَحَّدُوا اللَّهَ وَ إِنَّ بَشَّاراً قَالَ قَوْلًا عَظِيماً فَإِذَا قَدِمْتَ الْكُوفَةَ قُلْ لَهُ‏ يَقُولُ لَكَ جَعْفَرٌ يَا كَافِرُ يَا فَاسِقُ يَا مُشْرِكُ أَنَا بَرِي‏ءٌ مِنْكَ

He^-asws said: ‘The Jews said what they said, and they professed Oneness of Allah^-azwj, and the Christians said what they said and they professed Oneness of Allah^-azwj, and Bashar said a grievous word. So when you proceed to Al-Kufa, say to him, ‘Ja’far^-asws is saying to you: ‘O Kafir! O mischief-maker! O Polytheist! I^-asws am disavowed from you!’’

قَالَ مُرَازِمٌ فَلَمَّا قَدِمْتُ الْكُوفَةَ فَوَضَعْتُ مَتَاعِي وَ جِئْتُ إِلَيْهِ فَدَعَوْتُ الْجَارِيَةَ فَقُلْتُ قُولِي لِأَبِي إِسْمَاعِيلَ هَذَا مُرَازِمٌ فَخَرَجَ إِلَيَّ فَقُلْتُ لَهُ يَقُولُ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ يَا كَافِرُ يَا فَاسِقُ يَا مُشْرِكُ أَنَا بَرِي‏ءٌ مِنْكَ

Murazim said, ‘When I proceeded to Al-Kufa, I placed down my belongings and went to him. I called the maid and said, ‘Say to Ismail, this is Murazim’. He came out to me. I said to him, ‘Ja’far^-asws Bin Muhammad^-asws is saying to you: ‘O Kafir! O mischief-maker! O Polytheists! I^-asws am disavowed from you!’’

فَقَالَ لِي وَ قَدْ ذَكَرَنِي سَيِّدِي قَالَ قُلْتُ نَعَمْ ذَكَرَكَ بِهَذَا الَّذِي قُلْتُ لَكَ فَقَالَ جَزَاكَ اللَّهُ خَيْراً وَ فَعَلَ بِكَ وَ أَقْبَلَ يَدْعُو لِي‏

He said to me, ‘And my Master^-asws has remembered me’. I said, ‘Yes, he^-asws remembered you with this which I said to you’. He said, ‘May Allah^-azwj Recompense you and Deal with you goodly, and I accept his^-asws calling me (what) he^-asws did’’.

وَ مَقَالَةُ بَشَّارٍ هِيَ مَقَالَةُ الْعَلْيَاوِيَّةِ يَقُولُونَ إِنَّ عَلِيّاً هُوَ رَبٌ‏ وَ ظَهَرَ بِالْعَلَوِيَّةِ وَ الْهَاشِمِيَّةِ وَ أَظْهَرَ أَنَّهُ عَبْدُهُ وَ رَسُولُهُ‏ بِالْمُحَمَّدِيَّةِ وَ وَافَقَ أَصْحَابُ أَبِي الْخَطَّابِ فِي أَرْبَعَةِ أَشْخَاصٍ- عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ أَنَّ مَعْنَى الْأَشْخَاصِ الثَّلَاثَةِ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ تَلْبِيسٌ وَ فِي الْحَقِيقَةِ شَخْصُ عَلِيٍّ لِأَنَّهُ أَوَّلُ هَذِهِ الْأَشْخَاصِ فِي الْإِمَامَةِ وَ الْكِبَرِ وَ أَنْكَرُوا شَخْصَ مُحَمَّدٍ ص وَ زَعَمُوا أَنَّ مُحَمَّداً عَبْدٌ ع وَ ع ب‏ وَ أَقَامُوا مُحَمَّداً مُقَامَ مَا أَقَامَتِ الْمُخَمِّسَةُ سَلْمَانَ وَ جَعَلُوهُ رَسُولًا لِمُحَمَّدٍ ص فَوَافَقَهُمْ‏ فِي الْإِبَاحَاتِ وَ التَّعْطِيلِ وَ التَّنَاسُخِ وَ الْعَلْيَائِيَّةُ سَمَّتْهَا الْمُخَمِّسَةُ الْعَلْيَائِيَّةَ وَ زَعَمُوا أَنَّ بَشَّارَ الشَّعِيرِيِّ لَمَّا أَنْكَرَ رُبُوبِيَّةَ مُحَمَّدٍ وَ جَعَلَهَا فِي عَلِيٍّ وَ جَعَلَ مُحَمَّداً ع ع‏ وَ أَنْكَرَ رِسَالَةَ سَلْمَانَ مُسِخَ فِي صُورَةِ طَيْرٍ يُقَالُ لَهُ عَلْيَا يَكُونُ فِي الْبَحْرِ فَلِذَلِكَ سَمَّوْهُمُ الْعَلْيَائِيَّةَ. الشَّعِيرِيِّ شَيْطَانٌ ابْنُ شَيْطَانٍ خَرَجَ مِنَ الْبَحْرِ فَأَغْوَى أَصْحَابِي‏.

(Note of Al Kashy)[163]

72- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ الْخَشَّابِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ بَشَّارَ الشَّعِيرِيِّ شَيْطَانٌ ابْنُ شَيْطَانٍ خَرَجَ مِنَ الْبَحْرِ فَأَغْوَى أَصْحَابِي‏.

(The book) ‘Rijal Al Kashy’ – Al Husayn Bin Al Hassan Bin Bundar, from Sa’ad, from Ibn Abu Al Khattab and al Khashab, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘Bashar Al-Shaeeri is a Satan^-la son^-asws of a Satan^-la. He came out from the sea to deviate my^-asws companions’’.[164]

73- كش، رجال الكشي سَعْدٌ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِبَشَّارٍ الشَّعِيرِيِّ أَنِ اخْرُجْ عَنِّي لَعَنَكَ اللَّهُ وَ اللَّهِ لَا يُظِلُّنِي وَ إِيَّاكَ سَقْفُ بَيْتٍ أَبَداً

(The book) ‘Rijal Al Kashy’ – Sa’ad, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said to Bashar Al-Shaeeri: ‘Get out from me^-asws, may Allah^-azwj Curse you! May Allah^-azwj not Shade me^-asws and you under one roof of a house, ever!’

فَلَمَّا خَرَجَ قَالَ وَيْلَهُ أَلَا قَالَ بِمَا قَالَتِ الْيَهُودُ أَلَا قَالَ بِمَا قَالَتِ النَّصَارَى أَلَا قَالَ بِمَا قَالَتِ الْمَجُوسُ أَوْ بِمَا قَالَتِ الصَّابِئَةُ وَ اللَّهِ مَا صَغَّرَ اللَّهَ تَصْغِيرَ هَذَا الْفَاجِرِ أَحَدٌ إِنَّهُ شَيْطَانٌ ابْنُ شَيْطَانٍ خَرَجَ مِنَ الْبَحْرِ لِيُغْوِيَ أَصْحَابِي وَ شِيعَتِي

When he went out, he^-asws said: ‘Woe be unto him! Indeed, he said what with the Jews said. Indeed, he said with what the Christians said. Indeed he said with what the Magians said, or with what the Sabeans said. By Allah^-azwj! No one has belittled Allah^-azwj like the belittling of this immoral one. He is a Satan^-la son of a Satan^-la coming out from the ocean in order to deviate my^-asws companions and my^-asws Shias.

فَاحْذَرُوهُ وَ لْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ أَنِّي عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ عَبْدٌ قِنٌّ ابْنُ‏ أَمَةٍ ضَمَّتْنِيَ الْأَصْلَابُ وَ الْأَرْحَامُ وَ إِنِّي لَمَيِّتٌ وَ إِنِّي لَمَبْعُوثٌ ثُمَّ مَوْقُوفٌ ثُمَّ مَسْئُولٌ وَ اللَّهِ لَأُسْأَلَنَّ عَمَّا قَالَ فِيَّ هَذَا الْكَذَّابُ وَ ادَّعَاهُ عَلَيَّ

Be cautious of him and let the one present deliver to the absentee I^-asws am a servant of Allah^-azwj son^-asws of a servant of Allah^-azwj, a bonded slave son^-asws of a maid. The Sulb(s) and the wombs included me^-asws, and I^-asws shall be dying and I^-asws will be Resurrected, then Paused, then Questioned. By Allah^-azwj! I^-asws will ask about what this liar said regarding me^-asws, and claimed upon me^-asws.

يَا وَيْلَهُ مَا لَهُ أَرْعَبَهُ اللَّهُ فَلَقَدْ أَمِنَ عَلَى فِرَاشِهِ وَ أَفْزَعَنِي وَ أَقْلَقَنِي عَنْ رُقَادِي أَ وَ تَدْرُونَ‏ أَنِّي لِمَ أَقُولُ ذَلِكَ أَقُولُ ذَلِكَ لِأَسْتَقِرَّ فِي قَبْرِي‏.

O woe be to him, what is the matter with him? May Allah^-azwj terrify him. He feels safe upon his bed, and I^-asws am alarmed and worried about my^-asws sleep. Or, don’t you know I^-asws did not say that? I^-asws am saying that in order to be clam in my^-asws grave’’.[165]

74- كش، رجال الكشي طَاهِرُ بْنُ عِيسَى عَنِ الشُّجَاعِيِّ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: قَالَ لِي دَاوُدُ تَرَى مَا تَقُولُ الْغُلَاةُ الطَّيَّارَةُ وَ مَا يَذْكُرُونَ عَنْ شُرْطَةِ الْخَمِيسِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ مَا يَحْكِي عَنْ أَصْحَابِهِ عَنْهُ فَذَلِكَ وَ اللَّهِ أَرَانِي أَكْبَرَ مِنْهُ‏ وَ لَكِنْ أَمَرَنِي أَنْ لَا أَذْكُرَهُ لِأَحَدٍ

(The book) ‘Rijal Al Kashy’ – Tahir Bin Isa, from Al Shujair, from Al Husayn Bin Bashar, from Dawood Al Raqy who said,

‘Dawood said to me, ‘Do you see what the exaggerators, the fliers are saying, and was they are mentioned about the Thursday police about Amir Al-Momineen^-asws, and what is being told from his^-asws companions from him^-asws? So that, by Allah^-azwj, greater than it would be shown to me, by he (Al-Sadiq^-asws) has instructed me not to mention it to anyone’.

قَالَ وَ قُلْتُ لَهُ إِنِّي قَدْ كَبِرْتُ وَ دَقَّ عَظْمِي أُحِبُّ أَنْ يُخْتَمَ عُمُرِي بِقَتْلٍ فِيكُمْ فَقَالَ وَ مَا مِنْ هَذَا بُدٌّ إِنْ لَمْ يَكُنْ فِي الْعَاجِلَةِ يَكُونُ فِي الْآجِلَةِ.

He (the narrator) said, ‘And I said to him, ‘I have become old and my bones are brittle and I would love to end my life by being killed among you all’. He said, ‘And there is no escape from it. If it does not happen now, it would happen in the future’’.[166]

75- كش، رجال الكشي قَالُوا إِنَّ مُحَمَّدَ بْنَ بَشِيرٍ لَمَّا مَضَى أَبُو الْحَسَنِ ع وَ وَقَفَ عَلَيْهِ الْوَاقِفَةُ جَاءَ مُحَمَّدُ بْنُ بَشِيرٍ وَ كَانَ صَاحِبَ شُعْبَذَةٍ وَ مَخَارِيقَ مَعْرُوفاً بِذَلِكَ فَادَّعَى أَنَّهُ يَقُولُ بِالْوَقْفِ عَلَى مُوسَى بْنِ جَعْفَرٍ وَ أَنَّ مُوسَى ع كَانَ ظَاهِراً بَيْنَ الْخَلْقِ يَرَوْنَهُ جَمِيعاً يَتَرَاءَى لِأَهْلِ النُّورِ بِالنُّورِ وَ لِأَهْلِ الْكُدُورَةِ بِالْكُدُورَةِ فِي مِثْلِ خَلْقِهِمْ بِالْإِنْسَانِيَّةِ وَ الْبَشَرِيَّةِ اللُّحْمَانِيَّةِ

(The book) Rijal Al-Kashy’ – Muhammad Bin Bashir, when Abu Al-Hassan (Musa)^-asws passed away, the Waqifites paused to him. Muhammad Bin Bashir came and he was a master of sorcery and illusion, famous with that. He claimed that he was calling with the stopping (of the Imamate) at Musa^-asws Bin Ja’far^-asws, and that Musa^-asws was apparent between the people, they were all seeing him, appearing to the people of light with the light, and the people of the turbidity with the turbidity in the like of their bodies with the humanity and mortals for protectionism.

ثُمَّ حُجِبَ الْخَلْقُ جَمِيعاً عَنْ إِدْرَاكِهِ وَ هُوَ قَائِمٌ بَيْنَهُمْ مَوْجُودٌ كَمَا كَانَ غَيْرَ أَنَّهُمْ مَحْجُوبُونَ عَنْهُ وَ عَنْ إِدْرَاكِهِ كَالَّذِي كَانُوا يُدْرِكُونَهُ

Then the people in their entirety are veiled from coming across him^-asws, and he^-asws standing between them, existing just as others are existing from him^-asws, and meeting him^-asws just as they used to meet him^-asws.

وَ كَانَ مُحَمَّدُ بْنُ بَشِيرٍ هَذَا مِنْ أَهْلِ الْكُوفَةِ مِنْ مَوَالِي بَنِي أَسَدٍ وَ لَهُ أَصْحَابٌ قَالُوا إِنَّ مُوسَى بْنَ جَعْفَرٍ ع لَمْ يَمُتْ وَ لَمْ يُحْبَسُ وَ إِنَّهُ غَابَ وَ اسْتَتَرَ وَ هُوَ الْقَائِمُ الْمَهْدِيُّ وَ إِنَّهُ فِي وَقْتِ غَيْبَتِهِ اسْتَخْلَفَ عَلَى الْأُمَّةِ مُحَمَّدَ بْنَ بَشِيرٍ وَ جَعَلَهُ وَصِيَّهُ وَ أَعْطَاهُ خَاتَمَهُ وَ عَلَّمَهُ جَمِيعَ مَا تَحْتَاجُ إِلَيْهِ رَعِيَّتُهُ مِنْ أَمْرِ دِينِهِمْ وَ دُنْيَاهُمْ وَ فَوَّضَ إِلَيْهِ جَمِيعَ أَمْرِهِ وَ أَقَامَهُ مُقَامَ نَفْسِهِ فَمُحَمَّدُ بْنُ بَشِيرٍ الْإِمَامُ بَعْدَهُ‏.

And this Muhammad Bin Bashir is from the people of Al-Kufa, from the clan of Asad and there are companions for him. They said that Musa^-asws Bin Ja’far^-asws did not die, and was not imprisoned, and he^-asws had disappeared and veiled, and he^-asws is Al-Qaim^-asws, the Mahdi^-asws, and he^-asws is in occultation at the time having appointed Muhammad Bin Bashir as caliph and made him his^-asws successor^-asws, had given him his^-asws ring what his citizens could be needy to from the matters of their religion and their world, and had delegated to him the entirety of his^-asws affairs, and had made him stand in his^-asws place, thus Muhammad Bin Bashir is the Imam^-asws after him^-asws’’.[167] (A historical report)

(The book) ‘Rijal Al-Kashy’ – Muhammad Bin Qawlawiyah, from Sa’ad Bin Abdullah Al-Qummi, from Muhammad Bin Isa Bin Ubeyd, from Usman Bin Isa Al Kilabi having heard Muhammad Bin Bashir saying,

76- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ الْقُمِّيِ‏ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ‏ عُبَيْدٍ عَنْ عُثْمَانَ بْنِ عِيسَى الْكِلَابِيِّ أَنَّهُ سَمِعَ مُحَمَّدَ بْنَ بَشِيرٍ يَقُولُ‏ الظَّاهِرُ مِنَ الْإِنْسَانِ آدَمُ وَ الْبَاطِنُ أَزَلِيٌّ وَ قَالَ إِنَّهُ كَانَ يَقُولُ بِالاثْنَيْنِ وَ إِنَّ هِشَامَ بْنَ سَالِمٍ نَاظَرَهُ عَلَيْهِ فَأَقَرَّ بِهِ وَ لَمْ يُنْكِرْهُ وَ إِنَّ مُحَمَّدَ بْنَ بَشِيرٍ لَمَّا مَاتَ أَوْصَى إِلَى ابْنِهِ سَمِيعِ بْنِ مُحَمَّدٍ فَهُوَ الْإِمَامُ وَ مَنْ أَوْصَى إِلَيْهِ سَمِيعٌ فَهُوَ إِمَامٌ مُفْتَرَضٌ طَاعَتُهُ عَلَى الْأُمَّةِ إِلَى وَقْتِ خُرُوجِ مُوسَى بْنِ جَعْفَرٍ وَ ظُهُورِهِ فِيمَا يَلْزَمُ النَّاسَ مِنْ حُقُوقِهِ فِي أَمْوَالِهِمْ وَ غَيْرِ ذَلِكَ مِمَّا يَتَقَرَّبُونَ بِهِ إِلَى اللَّهِ تَعَالَى فَالْفَرْضُ عَلَيْهِمْ أَدَاؤُهُ إِلَى أَوْصِيَاءِ مُحَمَّدِ بْنِ بَشِيرٍ إِلَى قِيَامِ الْقَائِمِ وَ زَعَمُوا أَنَّ عَلِيَّ بْنَ مُوسَى وَ كُلَّ مَنِ ادَّعَى الْإِمَامَةَ مِنْ وُلْدِهِ وَ وُلْدِ مُوسَى بْنِ جَعْفَرٍ مُبْطِلُونَ كَاذِبُونَ غَيْرُ طَيِّبِي الْوِلَادَةِ فَنَفَوْهُمْ عَنْ أَنْسَابِهِمْ وَ كَفَّرُوهُمْ لِدَعْوَاهُمُ الْإِمَامَةَ وَ كَفَّرُوا الْقَائِلِينَ بِإِمَامَتِهِمْ وَ اسْتَحَلُّوا دِمَاءَهُمْ وَ أَمْوَالَهُمْ وَ زَعَمُوا أَنَّ الْفَرْضَ عَلَيْهِمْ مِنَ اللَّهِ تَعَالَى إِقَامَةُ الصَّلَاةِ وَ الْخُمْسُ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ أَنْكَرُوا الزَّكَاةَ وَ الْحَجَّ وَ سَائِرَ الْفَرَائِضِ وَ قَالُوا بِإِبَاحَاتِ الْمَحَارِمِ وَ الْفُرُوجِ وَ الْغِلْمَانِ وَ اعْتَلُّوا فِي ذَلِكَ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً وَ قَالُوا بِالتَّنَاسُخِ وَ الْأَئِمَّةُ عِنْدَهُمْ وَاحِداً وَاحِداً إِنَّمَا هُمْ مُنْتَقِلُونَ مِنْ قَرْنٍ إِلَى قَرْنٍ‏ وَ الْمُوَاسَاةُ بَيْنَهُمْ وَاجِبَةٌ فِي كُلِّ مَا مَلَكُوهُ مِنْ مَالٍ أَوْ خَرَاجٍ أَوْ غَيْرِ ذَلِكَ‏ وَ كُلُّ مَا أَوْصَى بِهِ رَجُلٌ فِي سَبِيلِ اللَّهِ فَهُوَ لِسَمِيعِ بْنِ مُحَمَّدٍ وَ أَوْصِيَائِهِ مِنْ بَعْدِهِ وَ مَذَاهِبُهُمْ فِي التَّفْوِيضِ مَذَاهِبُ الْغُلَاةِ مِنَ الْوَاقِفَةِ وَ هُمْ أَيْضاً قَالُوا بِالْحَلَالِ وَ زَعَمُوا أَنَّ كُلَّ مَنِ انْتَسَبَ إِلَى مُحَمَّدٍ فَهُمْ بُيُوتٌ وَ ظُرُوفٌ‏ وَ أَنَّ مُحَمَّداً هُوَ رَبُ‏ مَنِ انْتَسَبَ إِلَيْهِ‏ وَ أَنَّهُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ أَنَّهُ مُحْتَجِبٌ فِي هَذِهِ الْحُجُبِ وَ زَعَمَتْ هَذِهِ الْفِرْقَةُ وَ الْمُخَمِّسَةُ وَ الْعَلْيَاوِيَّةُ وَ أَصْحَابُ أَبِي الْخَطَّابِ أَنَّ كُلَّ مَنِ انْتَسَبَ إِلَى أَنَّهُ مِنْ آلِ مُحَمَّدٍ فَهُوَ مُبْطِلٌ فِي نَسَبِهِ‏ مُفْتَرٍ عَلَى اللَّهِ كَاذِبٌ وَ أَنَّهُمُ الَّذِينَ قَالَ اللَّهُ تَعَالَى فِيهِمْ إِنَّهُمْ يَهُودُ وَ نَصَارَى فِي قَوْلِهِ‏ وَ قالَتِ الْيَهُودُ وَ النَّصارى‏ نَحْنُ أَبْناءُ اللَّهِ وَ أَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ‏ مُحَمَّدٌ فِي مَذْهَبِ الْخَطَّابِيَّةِ وَ عَلِيٌّ فِي مَذْهَبِ الْعَلْيَاوِيَّةِ فَهُمْ مِمَّنْ خَلَقَ هذين [هَذَانِ‏] كاذبين‏ [كَاذِبُونَ‏] فِيمَا ادَّعَوْا مِنَ النَّسَبِ إِذْ كَانَ مُحَمَّدٌ عِنْدَهُمْ وَ عَلِيٌّ هُوَ رَبٌّ لَا يَلِدُ وَ لَا يُولَدُ اللَّهُ جَلَّ وَ تَعَالَى‏ عَمَّا يَصِفُونَ وَ عَمَّا يَقُولُونَ عُلُوّاً كَبِيراً وَ كَانَ سَبَبَ قَتْلِ مُحَمَّدِ بْنِ بَشِيرٍ لَعَنَهُ اللَّهُ أَنَّهُ كَانَ مَعَهُ شُعْبَذَةٌ وَ مَخَارِيقُ وَ كَانَ يُظْهِرُ لِلْوَاقِفَةِ أَنَّهُ مِمَّنْ وَقَفَ عَلَى عَلِيِّ بْنِ مُوسَى وَ كَانَ يَقُولُ فِي مُوسَى بِالرُّبُوبِيَّةِ وَ يَدَّعِي فِي نَفْسِهِ‏ أَنَّهُ نَبِيٌّ وَ كَانَتْ عِنْدَهُ صُورَةٌ قَدْ عَمِلَهَا وَ أَقَامَهَا شَخْصاً كَأَنَّهُ صُورَةُ أَبِي الْحَسَنِ مُوسَى ع مِنْ ثِيَابِ حَرِيرٍ قَدْ طَلَاهَا بِالْأَدْوِيَةِ وَ عَالَجَهَا بِحِيَلٍ عَمِلَهَا فِيهَا حَتَّى صَارَتْ شَبِيهاً بِصُورَةِ إِنْسَانٍ‏ وَ كَانَ يَطْوِيهَا فَإِذَا أَرَادَ الشُّعْبَذَةَ نَفَخَ فِيهَا فَأَقَامَهَا فَكَانَ يَقُولُ لِأَصْحَابِهِ إِنَّ أَبَا الْحَسَنِ عِنْدِي فَإِنْ أَحْبَبْتُمْ أَنْ تَرَوْهُ وَ تَعْلَمُوهُ وَ أَنَّنِي نَبِيٌ‏ فَهَلُمُّوا أَعْرِضْهُ عَلَيْكُمْ فَكَانَ يُدْخِلُهُمُ الْبَيْتَ وَ الصُّورَةُ مَطْوِيَّةٌ مَعَهُ فَيَقُولُ لَهُمْ‏ هَلْ تَرَوْنَ فِي الْبَيْتِ مُقِيماً أَوْ تَرَوْنَ فِيهِ غَيْرَكُمْ وَ غَيْرِي فَيَقُولُونَ لَا وَ لَيْسَ فِي الْبَيْتِ أَحَدٌ فَيَقُولُ فَاخْرُجُوا فَيَخْرُجُونَ مِنَ الْبَيْتِ فَيَصِيرُ هُوَ وَرَاءَ السِّتْرِ وَ يُسْبِلُ السِّتْرَ بَيْنَهُ وَ بَيْنَهُمْ ثُمَّ يُقَدِّمُ تِلْكَ الصُّورَةَ ثُمَّ يَرْفَعُ السِّتْرَ بَيْنَهُ وَ بَيْنَهُمْ فَيَنْظُرُونَ إِلَى صُورَةٍ قَائِمَةٍ وَ شَخْصٍ كَأَنَّهُ شَخْصُ أَبِي الْحَسَنِ ع لَا يُنْكِرُونَ مِنْهُ شَيْئاً وَ يَقِفُ هُوَ مِنْهُ بِالْقُرْبِ فَيُرِيهِمْ مِنْ طَرِيقِ الشُّعْبَذَةِ أَنَّهُ يُكَلِّمُهُ وَ يُنَاجِيهِ وَ يَدْنُو مِنْهُ كَأَنَّهُ يُسَارُّهُ‏ ثُمَّ يَغْمِزُهُمْ أَنْ يَتَنَحَّوْا فَيَتَنَحَّوْنَ وَ يُسْبِلُ السِّتْرَ بَيْنَهُ وَ بَيْنَهُمْ فَلَا يَرَوْنَ شَيْئاً وَ كَانَتْ مَعَهُ أَشْيَاءُ عَجِيبَةٌ مِنْ صُنُوفِ الشُّعْبَذَةِ مَا لَمْ يَرَوْا مِثْلَهَا فَهَلَكُوا بِهَا فَكَانَتْ هَذِهِ حَالَهُ مُدَّةً حَتَّى رُفِعَ خَبَرُهُ إِلَى بَعْضِ الْخُلَفَاءِ أَحْسَبُهُ هَارُونَ أَوْ غَيْرَهُ مِمَّنْ كَانَ بَعْدَهُ مِنَ الْخُلَفَاءِ وَ أَنَّهُ زِنْدِيقٌ‏ فَأَخَذَهُ وَ أَرَادَ ضَرْبَ عُنُقِهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ اسْتَبْقِنِي فَإِنِّي أَتَّخِذُ لَكَ شَيْئاً تَرْغَبُ الْمُلُوكُ فِيهَا فَأَطْلَقَهُ فَكَانَ أَوَّلُ مَا اتَّخَذَ لَهُ الدَّوَالِيَ فَإِنَّهُ عَمَدَ إِلَى الدَّوَالِي فَسَوَّاهَا وَ عَلَّقَهَا وَ جَعَلَهَا الزِّيبَقَ بَيْنَ تِلْكَ الْأَلْوَاحِ فَكَانَتِ الدَّوَالِي تَمْتَلِي مِنَ الْمَاءِ فَتُمِيلُ الْأَلْوَاحَ وَ يَنْقَلِبُ الزِّيبَقُ مِنْ تِلْكَ الْأَلْوَاحِ فَتَتْبَعُ‏ الدَّوَالِي لِهَذَا فَكَانَتْ تَعْمَلُ مِنْ غَيْرِ مُسْتَعْمِلٍ لَهَا وَ يُصِيبُ‏ الْمَاءَ فِي الْبُسْتَانِ فَأَعْجَبَهُ ذَلِكَ مَعَ أَشْيَاءَ عَمِلَهَا يُضَاهِي اللَّهَ بِهَا فِي خَلْقِهِ الْجَنَّةَ فَقَوَّاهُ‏ وَ جَعَلَ لَهُ مَرْتَبَةً ثُمَّ إِنَّهُ يَوْماً مِنَ الْأَيَّامِ انْكَسَرَ بَعْضُ تِلْكَ الْأَلْوَاحِ فَخَرَجَ مِنْهَا الزِّيبَقُ فَتَعَطَّلَتْ فَاسْتَرَابَ أَمْرَهُ وَ ظَهَرَ عَلَيْهِ التَّعْطِيلُ وَ الْإِبَاحَاتُ وَ قَدْ كَانَ أَبُو عَبْدِ اللَّهِ وَ أَبُو الْحَسَنِ ع يَدْعُوَانِ اللَّهَ عَلَيْهِ وَ يَسْأَلَانِهِ أَنْ يُذِيقَهُ حَرَّ الْحَدِيدِ فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ بَعْدَ أَنْ عُذِّبَ‏ بِأَنْوَاعِ الْعَذَابِ قَالَ أَبُو عَمْرٍو حَدَّثَ بِهَذِهِ الْحِكَايَةِ مُحَمَّدُ بْنُ عِيسَى الْعُبَيْدِيُّ رِوَايَةً لَهُ وَ بَعْضَهَا عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ وَ كَانَ هَاشِمُ بْنُ أَبِي هَاشِمٍ قَدْ تَعَلَّمَ مِنْهُ بَعْضَ تِلْكَ الْمَخَارِيقِ فَصَارَ دَاعِيَهُ‏ إِلَيْهِ مِنْ بَعْدِهِ‏.

(A view of the exaggerator Muhammad Bin Bashir)[168]

77- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْمِسْمَعِيِ‏ عَنْ عَلِيِّ بْنِ حَدِيدٍ الْمَدَائِنِيِّ قَالَ: سَمِعْتُ مَنْ يَسْأَلُ أَبَا الْحَسَنِ الْأَوَّلَ ع فَقَالَ إِنِّي سَمِعْتُ‏ مُحَمَّدَ بْنَ بَشِيرٍ يَقُولُ إِنَّكَ لَسْتَ مُوسَى بْنَ جَعْفَرٍ الَّذِي أَنْتَ إِمَامُنَا وَ حُجَّتُنَا فِيمَا بَيْنَنَا وَ بَيْنَ اللَّهِ تَعَالَى

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Qawlawiyah, from Sa’ad Bin Abdullah Al Qummi, from Muhammad Bin Abdullah Al Mismaie, from Ali Bin Hadeed Al Madaini who said,

‘I heard the one who asked Abu Al-Hassan^-asws the 1^st saying, ‘I hear Muhammad Bin Bashir saying you^-asws aren’t Musa^-asws Bin Ja’far^-asws the one you^-asws as our Imam^-asws and our Divine Authority between us and Allah^-azwj the Exalted’.

قَالَ فَقَالَ لَعَنَهُ اللَّهُ ثَلَاثاً أَذَاقَهُ‏ اللَّهُ حَرَّ الْحَدِيدِ قَتَلَهُ اللَّهُ أَخْبَثَ مَا يَكُونُ مِنْ قِتْلَةٍ

He (the narrator) said, ‘He^-asws said: ‘May Allah^-azwj Curse him!’ – Thrice – ‘May Allah^-azwj Make him taste the heat of the iron! May Allah^-azwj Kill him with the most wicked of killings what can be’.

فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا أَنَا سَمِعْتُ ذَلِكَ مِنْهُ أَ وَ لَيْسَ حَلَالٌ لِي دَمُهُ مُبَاحٌ كَمَا أُبِيحَ دَمُ السَّابِ‏ لِرَسُولِ اللَّهِ ص وَ لِلْإِمَامِ فَقَالَ نَعَمْ حِلٌّ وَ اللَّهِ حِلٌّ وَ اللَّهِ دَمُهُ وَ إِبَاحَةٌ لَكَ‏ وَ لِمَنْ سَمِعَ ذَلِكَ مِنْهُ

I said to him^-asws, ‘May I be sacrificed for you^-asws! When I heard that from him or isn’t his blood Permissible for me just as the blood of the insulter of Rasool-Allah^-saww and Imam^-asws is Legalised?’ He^-asws said: ‘Yes, Permissible, by Allah^-azwj, Permissible, by Allah^-azwj is his blood, and Legalised for you, and for the one who heard that from him’.

قُلْتُ أَ وَ لَيْسَ ذَلِكَ بِسَابٍ‏ لَكَ فَقَالَ هَذَا سَابُّ اللَّهِ وَ سَابٌّ لِرَسُولِ اللَّهِ وَ سَابٌ‏ لِآبَائِي وَ سَابِّي‏ وَ أَيُّ سَبٍّ لَيْسَ يَقْصُرُ عَنْ هَذَا وَ لَا يَفُوقُهُ هَذَا الْقَوْلُ

I said, ‘Or wasn’t that an insult to you^-asws?’ He^-asws said: ‘This one insulted Allah^-azwj and insulted Rasool-Allah^-saww and my^-asws forefathers^-asws and insulted me^-asws, and which insult is deficient from this nor exceeds this word?’

فَقُلْتُ أَ رَأَيْتَ إِذَا أَنَا لَمْ أَخَفْ أَنِّي أُغْمَزُ بِذَلِكَ بَرِيئاً ثُمَّ لَمْ أَفْعَلْ وَ لَمْ أَقْتُلْهُ مَا عَلَيَّ مِنَ الْوِزْرِ

I said, ‘What is your view when I did not fear and I close my eyes with that, distancing, and do not do it and do not kill him, what burden would be upon me?’

فَقَالَ يَكُونُ عَلَيْكَ وِزْرُهُ أَضْعَافاً مُضَاعَفَةً مِنْ غَيْرِ أَنْ يَنْقُصَ‏ مِنْ وِزْرِهِ شَيْ‏ءٌ أَ مَا عَلِمْتَ أَنَّ أَفْضَلَ الشُّهَدَاءِ دَرَجَةً يَوْمَ الْقِيَامَةِ مَنْ نَصَرَ اللَّهَ وَ رَسُولَهُ ص بِظَهْرِ الْغَيْبِ وَ رَدَّ عَنِ اللَّهِ وَ رَسُولِهِ ص‏.

He^-asws said: ‘There would happen to be upon you a double burden from without there being a reduction of anything from a burden. Do you not know that the most superior rank of the martyrs on the Day of Qiyamah would be for the one who helps Allah^-azwj and His^-azwj Rasool^-saww in the absence and repel from Allah^-azwj and His^-azwj Rasool^-saww’’.[169]

78- كش، رجال الكشي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ سَعْدٍ عَنِ الطَّيَالِسِيِّ عَنِ الْبَطَائِنِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‏ لَعَنَ اللَّهُ مُحَمَّدَ بْنَ بَشِيرٍ وَ أَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ إِنَّهُ يَكْذِبُ عَلَيَّ بَرِئَ اللَّهُ مِنْهُ وَ بَرِئْتُ إِلَى اللَّهِ مِنْهُ اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا يَدَّعِي فِيَّ ابْنُ بَشِيرٍ اللَّهُمَّ أَرِحْنِي مِنْهُ

(The book) ‘Rijal Al Kashy – By the preceding chains, from Sa’ad, from Al Tayalisy, from Al Batainy who said,

‘I heard Abu Al-Hassan^-asws saying: ‘May Allah^-azwj Curse Muhammad Bin Bashir and May Allah^-azwj Make him taste heat of the iron. He belied upon me^-asws. Allah^-azwj is Disavowed from him and I^-asws disavow to Allah^-azwj from him. O Allah^-azwj! I^-asws hereby disavow to You^-azwj from what Ibn Bashir is claiming regarding me. O Allah^-azwj! Give me^-asws rest from him’.

ثُمَّ قَالَ يَا عَلِيُّ مَا أَحَدٌ اجْتَرَأَ أَنْ يَتَعَمَّدَ عَلَيْنَا الْكَذِبَ إِلَّا أَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ إِنَّ بُنَاناً كَذَبَ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ وَ إِنَّ الْمُغِيرَةَ بْنَ سَعِيدٍ كَذَبَ عَلَى أَبِي جَعْفَرٍ ع فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ وَ إِنَّ أَبَا الْخَطَّابِ كَذَبَ عَلَى أَبِي فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ وَ إِنَّ مُحَمَّدَ بْنَ بَشِيرٍ لَعَنَهُ اللَّهُ يَكْذِبُ عَلَيَّ بَرِئْتُ إِلَى اللَّهِ مِنْهُ

Then he^-asws said: ‘O Ali! There is no one who is audacious by deliberating the lying upon us^-asws except Allah^-azwj Makes him taste heat of the iron. Bunan lied upon Ali^-asws Bin Al-Husayn^-asws, so Allah^-azwj Made him taste heat of the iron, and Al-Mugheira Bin Saeed lied upon Abu Ja’far^-asws, so Allah^-azwj Made him taste heat of the iron, and Abu Al-Khattab lied upon my^-asws father^-asws, so Allah^-azwj Made him taste heat of the iron, and Muhammad Bin Bashir, may Allah^-azwj Curse him, lied upon me^-asws. I^-asws disavow to Allah^-azwj from him.

اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا يَدَّعِيهِ فِيَّ مُحَمَّدُ بْنُ بَشِيرٍ اللَّهُمَّ أَرِحْنِي مِنْهُ اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُخَلِّصَنِي مِنْ هَذَا الرِّجْسِ النِّجْسِ مُحَمَّدِ بْنِ بَشِيرٍ فَقَدْ شَارَكَ الشَّيْطَانُ أَبَاهُ فِي رَحِمِ أُمِّهِ

O Allah^-azwj! I^-asws hereby disavow to You^-azwj from what Muhammad Bin Bashir is claiming regarding me^-asws. O Allah^-azwj! Give me^-asws rest from him. O Allah^-azwj! I ask You^-azwj to Finish me^-asws from this uncleanness, the filth, Muhammad Bin Bashir, for the Satan^-la has participated regarding him in the womb of his mother’.

قَالَ عَلِيُّ بْنُ أَبِي حَمْزَةَ فَمَا رَأَيْتُ أَحَداً قُتِلَ بِأَسْوَإِ قِتْلَةٍ مِنْ مُحَمَّدِ بْنِ بَشِيرٍ لَعَنَهُ اللَّهُ‏.

Ali Bin Abu Hamza said, ‘I did not see anyone being killed with any killing eviler than Muhammad Bin Bashir, may Allah^-azwj Curse him’’.[170]

79- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى‏ كَتَبَ إِلَيْهِ‏ فِي قَوْمٍ يَتَكَلَّمُونَ وَ يَقْرَءُونَ أَحَادِيثَ وَ يَنْسُبُونَهَا إِلَيْكَ وَ إِلَى آبَائِكَ فِيهَا مَا تَشْمَئِزُّ مِنْهَا الْقُلُوبُ وَ لَا يَجُوزُ لَنَا رَدُّهَا إِذْ كَانُوا يَرْوُونَهَا عَنْ آبَائِكَ وَ لَا قَبُولُهَا لِمَا فِيهَا

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Muhammad Bin Nuseyr who said, ‘It was narrated to us by Ahmad Bin Muhammad Bin Isa, ,

‘He wrote to him^-asws (Muhammad Bin Al-Askari^-asws), ‘There are people who are speaking and reciting Ahadeeth and are attributing these to you^-asws and to your^-asws forefathers^-asws wherein is what would constrict the hearts and it is not allowed for us to reject these when these are being reported from your^-asws forefathers^-asws, nor to accept these due to what is in it.

وَ يَنْسُبُونَ الْأَرْضَ إِلَى قَوْمٍ يَذْكُرُونَ أَنَّهُمْ مِنْ مَوَالِيكَ وَ هُوَ رَجُلٌ يُقَالُ لَهُ عَلِيُّ بْنُ حَسَكَةَ وَ آخَرُ يُقَالُ لَهُ الْقَاسِمُ الْيَقْطِينِيُّ وَ مِنْ أَقَاوِيلِهِمْ أَنَّهُمْ يَقُولُونَ إِنَّ قَوْلَ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّ الصَّلاةَ تَنْهى‏ عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ مَعْنَاهَا رَجُلٌ لَا رُكُوعٌ وَ لَا سُجُودٌ

And they are attributing the earth to a people mentioned that they are from the ones in your^-asws Wilayah, and it is a man called Ali Bin Hasika, and another called Al-Qasim Al-Yaqteeny, and (it is) from their words that they are saying that the Words of Allah^-azwj Mighty and Majestic: Surely, the Salat prevents from the immoralities and the evil, [29:45], its meaning is a man, not Ruk’u and the Sajdahs;

وَ كَذَلِكَ الزَّكَاةُ مَعْنَاهَا ذَلِكَ‏ الرَّجُلُ لَا عَدَدُ دِرْهَمٍ وَ لَا إِخْرَاجُ مَالٍ وَ أَشْيَاءُ مِنَ الْفَرَائِضِ وَ السُّنَنِ وَ الْمَعَاصِي تَأَوَّلُوهَا وَ صَيَّرُوهَا عَلَى الْحَدِّ الَّذِي ذَكَرْتُ فَإِنْ رَأَيْتَ أَنْ تُبَيِّنَ لَنَا وَ تَمُنَّ عَلَيْنَا بِمَا فِيهِ السَّلَامَةُ لِمَوَالِيكَ وَ نَجَاتُهُمْ مِنْ هَذِهِ الْأَقَاوِيلِ الَّتِي تُخْرِجُهُمْ إِلَى الْهَلَاكِ

And similar to that is the Zakat, its meaning is that man, not the number of Dirhams, not extracting the wealth; and things from the Obligation and the Sunnahs and the (acts) of disobedience, interpreting it and making it upon the limit which I mentioned. So, if you^-asws view fit, if you^-asws could explain to us and confer upon us with what would be the safety in it for the ones in your^-asws Wilayah and their salvation from these words (beliefs) which exit them to the destruction’.

فَكَتَبَ‏ ع لَيْسَ هَذَا دِينَنَا فَاعْتَزِلْهُ‏.

He^-asws wrote: ‘This isn’t our^-asws Religion, so isolate him’’.[171]

80- كش، رجال الكشي وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ الْفَارِيَابِيِّ حَدَّثَنِي مُوسَى بْنُ جَعْفَرِ بْنِ وَهْبٍ عَنْ إِبْرَاهِيمَ بْنِ شَيْبَةَ قَالَ: كَتَبْتُ إِلَيْهِ جُعِلْتُ فِدَاكَ أَنَّ عِنْدَنَا قَوْماً يَخْتَلِفُونَ فِي مَعْرِفَةِ فَضْلِكُمْ بِأَقَاوِيلَ مُخْتَلِفَةٍ تَشْمَئِزُّ مِنْهَا الْقُلُوبُ وَ تَضِيقُ لَهَا الصُّدُورُ وَ يَرْوُونَ فِي ذَلِكَ الْأَحَادِيثَ لَا يَجُوزُ لَنَا الْإِقْرَارُ بِهَا لِمَا فِيهَا مِنَ الْقَوْلِ الْعَظِيمِ وَ لَا يَجُوزُ رَدُّهَا وَ لَا الْجُحُودُ لَهَا إِذْ نُسِبَتْ إِلَى آبَائِكَ

(The book) ‘Rijal Al Kashy’ – It was found in the handwriting of Jibraeel Bin Ahmad Al Faryabi, ‘It is narrated to me by Musa Bin Ja’far Bin Wahab, from Ibrahim Bin Shayba who said,

‘I wrote to him^-asws (Al-Askari^-asws), ‘May I be sacrificed for you^-asws! There is a group with us who are differing regarding recognition of your^-asws merits with differing words, the hearts get constricted from these and the chests are constricted to these, and they are reporting Ahadeeth regarding that, it is not allowed for us to acknowledge with these due to what is therein from the grievous words, not is it allowed to reject these nor fight against these when they have been attributed to your^-asws forefathers.

فَنَحْنُ وُقُوفٌ عَلَيْهَا مِنْ ذَلِكَ لِأَنَّهُمْ يَقُولُونَ وَ يَتَأَوَّلُونَ مَعْنَى قَوْلِهِ عَزَّ وَ جَلَ‏ إِنَّ الصَّلاةَ تَنْهى‏ عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ قَوْلِهِ عَزَّ وَ جَلَ‏ وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ

Thus, we are pausing upon these from that because they are saying and are interpreting meanings of the Words of Mighty and Majestic: Surely, the Salat prevents from the immoralities and the evil, [29:45], and Words of Mighty and Majestic: And establish the Salat and give the Zakat and perform Ruku with the Ruku performers [2:43].

أَنَّ الصَّلَاةَ مَعْنَاهَا رَجُلٌ لَا رُكُوعٌ وَ لَا سُجُودٌ وَ كَذَلِكَ الزَّكَاةُ مَعْنَاهَا ذَلِكَ الرَّجُلُ لَا عَدَدُ دَرَاهِمَ وَ لَا إِخْرَاجُ مَالٍ وَ أَشْيَاءُ تُشْبِهُهَا مِنَ الْفَرَائِضِ وَ السُّنَنِ وَ الْمَعَاصِي تَأَوَّلُوهَا وَ صَيَّرُوهَا عَلَى هَذَا الْحَدِّ الَّذِي ذَكَرْتُ

The Salat, its meaning is a man, neither Ruku’u nor Sajdahs, and like that is the Zakaat. Its meaning is that man, neither number of Dirhams nor extraction of wealth, and things resembling these from the Obligation and the Sunnahs and the (acts of) disobedience. They are interpreting these and making these to be upon this limit which I mentioned.

فَإِنْ رَأَيْتَ أَنْ تَمُنَّ عَلَى مَوَالِيكَ بِمَا فِيهِ سَلامَتُهُمْ وَ نَجَاتُهُمْ مِنَ الْأَقَاوِيلِ الَّتِي تُصَيِّرُهُمْ إِلَى الْعَطَبِ وَ الْهَلَاكِ وَ الَّذِينَ ادَّعَوْا هَذِهِ الْأَشْيَاءَ ادَّعَوْا أَنَّهُمْ أَوْلِيَاءُ وَ دَعَوْا إِلَى طَاعَتِهِمْ مِنْهُمْ عَلِيُّ بْنُ حَسَكَةَ وَ الْقَاسِمُ الْيَقْطِينِيُّ فَمَا تَقُولُ فِي الْقَبُولِ مِنْهُمْ جَمِيعاً

So, if you^-asws see fit, if you^-asws could confer upon the ones in your^-asws Wilayah with what is their safety in it and the their salvation from the words which is taking them to the faults and the destruction; and those who are claiming these things are claiming that they are Guardians^-asws, and are calling to their obedience, from them is Ali Bin Hasaka and Al Qasim Al Yaqteeny. So, what are you^-asws saying regarding accepting from them all?’

فَكَتَبَ إِلَيْهِ لَيْسَ هَذَا دِينَنَا فَاعْتَزِلْهُ

He^-asws wrote to him: ‘This isn’t our^-asws Religion, so isolate him’.

قَالَ نَصْرُ بْنُ الصَّبَّاحِ عَلِيُّ بْنُ حَسَكَةَ الْجَوَّازُ كَانَ أُسْتَادَ الْقَاسِمِ الشَّعْرَانِيِّ الْيَقْطِينِيِّ مِنَ الْغُلَاةِ الْكِبَارِ مَلْعُونٌ‏.

Nasr Bin Al Sabbah said, ‘Ali Bin Hasaka Al Jawaiz was a teacher of Al Qasim Al Shaeeri, from the senior exaggerators, the Accursed’’.[172]

81- كش، رجال الكشي سَعْدٌ عَنْ سَهْلِ بْنِ زِيَادٍ الْآدَمِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ: كَتَبَ إِلَيَّ أَبُو الْحَسَنِ الْعَسْكَرِيُّ ع ابْتِدَاءً مِنْهُ لَعَنَ اللَّهُ الْقَاسِمَ الْيَقْطِينِيَّ وَ لَعَنَ اللَّهُ عَلِيَّ بْنَ حَسَكَةَ الْقُمِّيَّ إِنَّ شَيْطَاناً تَرَاءَى لِلْقَاسِمِ فَيُوحِي إِلَيْهِ زُخْرُفَ الْقَوْلِ غُرُوراً.

(The book) ‘Rijal Al Kashy’ – Sa’ad, from Sahl Bin Ziyad Al Admy, from Muhammad Bin Isa who said,

‘Abu Al-Hassan Al-Askari^-asws wrote to me, initiating from him^-asws: ‘May Allah^-azwj Curse Al-Qasim Al-Yaqteeny, and may Allah^-azwj Curse Ali Bin Hasaka Al-Qummi. The Satan^-la appeared to Al-Qasim and revealed to him suggesting flowery words, deceiving [6:112]’’.[173]

82- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ الْقُمِّيُّ عَنْ سَهْلِ بْنِ زِيَادٍ الْآدَمِيِّ قَالَ: كَتَبَ بَعْضُ أَصْحَابِنَا إِلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع جُعِلْتُ فِدَاكَ يَا سَيِّدِي إِنَّ عَلِيَّ بْنَ حَسَكَةَ يَدَّعِي أَنَّهُ مِنْ أَوْلِيَائِكَ وَ أَنَّكَ أَنْتَ الْأَوَّلُ الْقَدِيمُ وَ أَنَّهُ بَابُكَ وَ نَبِيُّكَ أَمَرْتَهُ أَنْ يَدْعُوَ إِلَى ذَلِكَ وَ يَزْعُمُ أَنَّ الصَّلَاةَ وَ الزَّكَاةَ وَ الْحَجَّ وَ الصَّوْمَ كُلُّ ذَلِكَ مَعْرِفَتُكَ

(The book) ‘Rijal Al Kashy’ – Al Husayn bin Al Hassan Bin Bundar Al Qummi, from Sahl Bin Ziyad Al Admy who said,

‘One of our companions wrote to Abu Al-Hassan Al-Askari^-asws, ‘May I be sacrificed for you^-asws, O my Master^-asws! Ali Bin Hasaka is claiming he is from your^-asws friends, and that you^-asws are the first, the ancient, and he is your^-asws door, and your^-asws Prophet. You^-asws have ordered him to be claiming to that and claiming that the Salat, and the Zakat, and the Hajj, and the Fast, all of that are your^-asws recognitions.

وَ مَعْرِفَةُ مَنْ كَانَ فِي مِثْلِ حَالِ ابْنِ حَسَكَةَ فِيمَا يَدَّعِي مِنَ الْبَابِيَّةِ وَ النُّبُوَّةِ فَهُوَ مُؤْمِنٌ كَامِلٌ سَقَطَ عَنْهُ الِاسْتِعْبَادُ بِالصَّوْمِ وَ الصَّلَاةِ وَ الْحَجِّ وَ ذَكَرَ جَمِيعَ شَرَائِعِ الدِّينِ أَنَّ مَعْنَى ذَلِكَ كُلِّهِ مَا ثَبَتَ‏ لَكَ وَ مَا إِلَيْهِ نَاسٌ كَثِيرٌ فَإِنْ رَأَيْتَ أَنْ تَمُنَّ عَلَى مَوَالِيكَ بِجَوَابٍ فِي ذَلِكَ تُنْجِيهِمْ مِنَ الْهَلَكَةِ

And recognition of the one who was in a state similar to Ibn Hasaka regarding what he claims from the delegated authority and the Prophet-hood, so he is a complete Momin. The bondage with the Fasting, and the Salat, and the Hajj is dropped from him, and he mentioned the entirety of the Laws of the Religion in the meaning of that, all of it what he affirms to you^-asws, and there aren’t a lot of people to it. So, if you^-asws see fit if you^-asws could confer upon the ones in your^-asws Wilayah with an answer regarding that, to keep them away from the destruction’.

قَالَ فَكَتَبَ ع كَذَبَ ابْنُ حَسَكَةَ عَلَيْهِ لَعْنَةُ اللَّهِ وَ بِحَسْبِكَ‏ أَنِّي لَا أَعْرِفُهُ فِي مَوَالِيَّ مَا لَهُ لَعَنَهُ اللَّهُ فَوَ اللَّهِ مَا بَعَثَ اللَّهُ مُحَمَّداً وَ الْأَنْبِيَاءَ مِنْ قَبْلِهِ إِلَّا بِالْحَنِيفِيَّةِ وَ الصَّلَاةِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الصِّيَامِ وَ الْوَلَايَةِ وَ مَا دَعَا مُحَمَّدٌ ص إِلَّا إِلَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ‏

He (the narrator) said, ‘He^-asws wrote: ‘Ibn Hasaka lies! May the Curse of Allah^-azwj be upon him. And it should suffice you that I^-asws do not recognise him as being from my^-asws friends. What is the matter with him? May Allah^-azwj Curse him. By Allah^-azwj! Allah^-azwj did not Send Muhammad^-saww and the Prophets^-as from before him^-saww except with the uprightness, and the Salat, and the Zakat, and the Hajj, and the Fasts, and the Wilayah, and Muhammad^-saww did not call except to Allah^-azwj alone, there being no associates for Him^-azwj.

وَ كَذَلِكَ نَحْنُ الْأَوْصِيَاءَ مِنْ وُلْدِهِ عَبِيدُ اللَّهِ لَا نُشْرِكُ بِهِ شَيْئاً إِنْ أَطَعْنَاهُ رَحِمَنَا وَ إِنْ عَصَيْنَاهُ عَذَّبَنَا مَا لَنَا عَلَى اللَّهِ مِنْ حُجَّةٍ بَلِ الْحُجَّةُ لِلَّهِ عَلَيْنَا وَ عَلَى جَمِيعِ خَلْقِهِ

And like that are we^-asws, the successors^-asws from his^-saww sons^-asws, servants of Allah^-azwj. We do not associate anything with Him^-azwj. If we^-asws obey Him^-azwj, He^-azwj is Merciful to us^-asws, and if we^-asws were to disobey Him^-azwj, He^-azwj would Punish us^-asws. There is no argument for us^-asws against Allah^-azwj, but the Argument is for Allah^-azwj against us^-asws, and upon the entirety of His^-azwj creatures.

أَبْرَأُ إِلَى اللَّهِ مِمَّنْ يَقُولُ ذَلِكَ وَ أَنْتَفِي إِلَى اللَّهِ مِنْ هَذَا الْقَوْلِ فَاهْجُرُوهُمْ لَعَنَهُمُ اللَّهُ وَ أَلْجِئُوهُمْ إِلَى أَضْيَقِ الطَّرِيقِ وَ إِنْ وَجَدْتَ مِنْ أَحَدٍ مِنْهُمْ خَلْوَةً فَاشْدَخْ رَأْسَهُ بِالصَّخْرَةِ.

I^-asws disavow to Allah^-azwj from the one saying that, and I^-asws am exiled to Allah^-azwj from this word. Flee from them, may Allah^-azwj Curse them, and let them shelter to the narrowest of the roads, and if you find any sweetness from anyone of them, then fracture his head with the rock’’.[174]

83- كش، رجال الكشي قَالَ نَصْرُ بْنُ الصَّبَّاحِ‏ مُوسَى السَّوَّاقُ لَهُ أَصْحَابٌ عَلْيَاوِيَّةٌ يَقَعُونَ فِي السَّيِّدِ مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ عَلِيُّ بْنُ الْحَسَكَةِ الْجَوَّازُ الْقُمِّيُّ كَانَ أُسْتَادَ الْقَاسِمِ الشَّعْرَانِيِّ الْيَقْطِينِيِّ وَ ابْنُ بَابَا وَ مُحَمَّدُ بْنُ مُوسَى الشَّرِيعِيُّ كَانَا مِنْ تَلَامِذَةِ عَلِيِّ بْنِ حَسَكَةَ مَلْعُونُونَ لَعَنَهُمُ اللَّهُ وَ ذَكَرَ الْفَضْلُ بْنُ شَاذَانَ فِي بَعْضِ كُتُبِهِ أَنَّ مِنَ الْكَذَّابِينَ الْمَشْهُورِينَ عَلِيَّ بْنَ حَسَكَةَ وَ فَارِسَ بْنَ حَاتِمٍ الْقَزْوِينِيَ‏.

(Not a Hadeeth)[175]

84- كش، رجال الكشي‏ ذَكَرَ أَبُو مُحَمَّدٍ الْفَضْلُ بْنُ شَاذَانَ فِي بَعْضِ كُتُبِهِ أَنَّ مِنَ الْكَذَّابِينَ الْمَشْهُورِينَ ابْنَ بَابَا الْقُمِّيَ‏.

(The book) ‘Rijal Al-Kashy’ – Abu Muhammad Al-Fazl Bin Shazan mentioned in one of his books that from the well-known liars is Ibn Baba Al-Qummi’.

قَالَ سَعْدٌ حَدَّثَنِي الْعُبَيْدِيُّ قَالَ: كَتَبَ إِلَيَّ الْعَسْكَرِيُّ ع ابْتِدَاءً مِنْهُ أَبْرَأُ إِلَى اللَّهِ مِنَ الْفِهْرِيِ‏ وَ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ بَابَا الْقُمِّيِّ فَابْرَأْ مِنْهُمَا فَإِنِّي مُحَذِّرُكَ‏ وَ جَمِيعَ مَوَالِيَّ وَ إِنِّي أَلْعَنُهُمَا عَلَيْهِمَا لَعْنَةُ اللَّهِ

Sa’ad said, ‘Al-Askari^-asws wrote to me initiating from himself^-asws: ‘I^-asws disavow to Allah^-azwj from Al-Fihry, and Al-Hassan Bin Muhammad Bin Baba Al-Qummi, so disavow from them both, for I^-asws am cautioning you and the entirety of the ones in my^-asws Wilayah, and I^-asws am cursing them and upon them is the Curse of Allah^-azwj.

مُسْتَأْكِلَيْنِ يَأْكُلَانِ بِنَا النَّاسَ فَتَّانَيْنِ مُؤْذِيَيْنِ آذَاهُمَا اللَّهُ وَ أَرْكَسَهُمَا فِي الْفِتْنَةِ رَكْساً يَزْعُمُ ابْنُ بَابَا أَنِّي بَعَثْتُهُ نَبِيّاً وَ أَنَّهُ بَابٌ وَيْلَهُ‏ لَعَنَهُ اللَّهُ سَخِرَ مِنْهُ الشَّيْطَانُ فَأَغْوَاهُ فَلَعَنَ اللَّهُ مَنْ قَبِلَ مِنْهُ ذَلِكَ

They are two devourers devouring the people by (using) us^-asws, two mischievous harmful youths, may Allah^-azwj Hurt them and Immerse them in the Fitna with an immersion. Ibn Baba claims I^-asws have sent him as a Prophet^-as, and he is a door. Woe be unto him^-asws! May Allah^-azwj curse him. The Satan^-la mocked him and deviated him. So, may Allah^-azwj Curse the one who accepts that from him.

يَا مُحَمَّدُ إِنْ قَدَرْتَ أَنْ تَشْدَخَ‏ رَأْسَهُ بِحَجَرٍ فَافْعَلْ فَإِنَّهُ قَدْ آذَانِي آذَاهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ

O Muhammad! If you are able to fracture his head with a rock, then do so, for he has hurt me^-asws in the world and the Hereafter’.

وَ قَالَ أَبُو عَمْرٍو فَقَالَتْ فِرْقَةٌ بِنُبُوَّةِ مُحَمَّدِ بْنِ نُصَيْرٍ الْفِهْرِيِّ النُّمَيْرِيِّ وَ ذَلِكَ أَنَّهُ ادَّعَى أَنَّهُ نَبِيٌّ رَسُولٌ‏ وَ أَنَّ عَلِيَّ بْنَ مُحَمَّدٍ الْعَسْكَرِيَّ أَرْسَلَهُ وَ كَانَ يَقُولُ بِالتَّنَاسُخِ وَ الْغُلُوِّ فِي أَبِي الْحَسَنِ ع وَ يَقُولُ فِيهِ بِالرُّبُوبِيَّةِ

Abu Amro said, ‘A sect spoke with the Prophet-hood being for Muhammad Bin Nuseyr Al-Fihry Al-Numeyri, and that is because he claimed that he was a Prophet^-as, a Rasool^-as, and that Ali^-asws Bin Muhammad Al-Askari^-asws had sent him, and he was saying with the re-incarnation and the exaggeration regarding Abu Al-Hassan^-asws, and speaking regarding him^-asws with the Lordship.

وَ يَقُولُ بِإِبَاحَةِ الْمَحَارِمِ وَ يُحَلِّلُ نِكَاحَ الرِّجَالِ بَعْضِهِمْ بَعْضاً فِي أَدْبَارِهِمْ‏ وَ يَقُولُ إِنَّهُ مِنَ الْفَاعِلِ وَ الْمَفْعُولِ بِهِ أَحَدُ الشَّهَوَاتِ وَ الطَّيِّبَاتِ إِنَّ اللَّهَ لَمْ يُحَرِّمْ شَيْئاً مِنْ ذَلِكَ وَ كَانَ مُحَمَّدُ بْنُ مُوسَى بْنِ الْحَسَنِ بْنِ فُرَاتٍ يُقَوِّي أَسْبَابَهُ وَ يَعْضُدُهُ وَ ذَكَرَ أَنَّهُ‏ رَأَى بَعْضُ النَّاسِ مُحَمَّدَ بْنَ نُصَيْرٍ عِيَاناً وَ غُلَامٌ لَهُ عَلَى ظَهْرِهِ وَ أَنَّهُ عَاتَبَهُ عَلَى ذَلِكَ فَقَالَ إِنَّ هَذَا مِنَ اللَّذَّاتِ وَ هُوَ مِنَ التَّوَاضُعِ لِلَّهِ وَ تَرْكِ التَّجَبُّرِ وَ افْتَرَقَ النَّاسُ فِيهِ بَعْدَهُ فِرَقاً.

And he spoke with the neutralisation of the Prohibitions and Permitting the marriage of the men with each other in their backs, and said he is from the doer, and the one done with is one of the desires and the good things. Allah^-azwj did not Prohibit anything from that; and Muhammad Bin Musa Bin Al Hassan Bin Furat strengthened his cause and supports him, and mentioned that one of the people saw Muhammad Bin Nuseyr with his own eyes and a slave of his was upon his back, and he reproached him upon that. He said: ‘This is from the pleasures, and it is from the humbleness of Allah^-azwj, and it is from the humbleness of Allah^-azwj and leaving the compulsion, and the people separated after him into sects’’.[176]

85- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ وَ الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ الْقُمِّيُّ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ وَ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ‏ سَمِعْتُ أَبَا جَعْفَرٍ ع‏ يَقُولُ‏ وَ قَدْ ذُكِرَ عِنْدَهُ أَبُو الْخَطَّابِ لَعَنَ اللَّهُ أَبَا الْخَطَّابِ وَ لَعَنَ أَصْحَابَهُ وَ لَعَنَ الشَّاكِّينَ فِي لَعْنِهِ وَ لَعَنَ مَنْ وَقَفَ فِي ذَلِكَ وَ شَكَّ فِيهِ

(The book) ‘Rijal Al Kashy’ – Muhammad bin Qawlawiyah, and Al Husayn Bin Al Hassan Bin Bundar Al Qummi, from Sa’ad Bin Abdullah, from Ibrahim bin Mahziyar, and Muhammad bin Isa Bin Ubeyd, from Ali Bin Mahziyar who said,

‘I heard Abu Ja’far^-asws (the 2^nd) saying, and Abu Al-Khattab had been mentioned in his^-asws presence: ‘May Allah^-azwj Curse Abu Al-Khattab and his companions, and may Allah^-azwj Curse the doubter in cursing him, and curse the one who pauses regarding that and doubts in it’.

ثُمَّ قَالَ هَذَا أَبُو الْعَمْرِو وَ جَعْفَرُ بْنُ وَاقِدٍ وَ هَاشِمُ بْنُ أَبِي هَاشِمٍ اسْتَأْكَلُوا بِنَا النَّاسَ فَصَارُوا دُعَاةً يَدْعُونَ النَّاسَ إِلَى مَا دَعَا إِلَيْهِ أَبُو الْخَطَّابِ لَعَنَهُ اللَّهُ وَ لَعَنَهُمْ مَعَهُ وَ لَعَنَ مَنْ قَبِلَ ذَلِكَ مِنْهُمْ يَا عَلِيُّ لَا تَتَحَرَّجَنَ‏ مِنْ لَعْنِهِمْ لَعَنَهُمُ اللَّهُ فَإِنَّ اللَّهَ قَدْ لَعَنَهُمْ

Then he^-asws said: ‘This Abu Al-Amro and Ja’far Bin Waqid and Hashim Bin Abu Hashim, they are devouring the people through (using) us^-asws, and have become callers calling the people what Abu Al-Khattab had called to. May Allah^-azwj Curse him and Curse them with him, and Curse the ones from them before that. O Ali^-asws! Do not hesitate from cursing them, may Allah^-azwj Curse them, for Allah^-azwj has Cursed them’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يَأْجِمْ‏ أَنْ يَلْعَنَ مَنْ لَعَنَهُ اللَّهُ فَعَلَيْهِ لَعْنَةُ اللَّهِ‏.

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘One who dislikes to cursing the one whom Allah^-azwj has Cursed, so upon him is Curse of Allah^-azwj’’.[177]

86- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ الْقُمِّيُّ عَنْ سَعْدٍ عَنِ الْعُبَيْدِيِّ عَنْ يُونُسَ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ع‏ يَا يُونُسُ أَ مَا تَرَى إِلَى مُحَمَّدِ بْنِ فُرَاتٍ وَ مَا يَكْذِبُ عَلَيَّ فَقُلْتُ أَبْعَدَهُ اللَّهُ وَ أَسْحَقَهُ وَ أَشْقَاهُ

(The book) ‘Rijal Al Kashy’ – Al Husayn Bin Al Hassan Al Qummi, from Sa’ad, from Al Ubeydi, from Yunus who said,

‘Abu Al-Hassan Al-Reza^-asws said: ‘O Yunus! Are you not seeing Muhammad Bin Furat and he is lying upon me^-asws?’ I said, ‘May Allah^-azwj Distance him, and Crush him and Make him wretched’.

فَقَالَ قَدْ فَعَلَ اللَّهُ ذَلِكَ بِهِ أَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ كَمَا أَذَاقَ مَنْ كَانَ قَبْلَهُ مِمَّنْ كَذَبَ عَلَيْنَا يَا يُونُسُ إِنَّمَا قُلْتُ ذَلِكَ لِتُحَذِّرَ عَنْهُ أَصْحَابِي وَ تَأْمُرَهُمْ بِلَعْنِهِ وَ الْبَرَاءَةِ مِنْهُ فَإِنَّ اللَّهَ بَرِي‏ءٌ مِنْهُ.

He^-asws said: ‘Allah^-azwj has Done that with him. May Allah^-azwj Make him taste heat of the iron just as He^-azwj had Made to taste the ones who were before him, from the ones who lied upon us^-asws. O Yunus! But rather, I^-asws said that in order to caution my^-asws companions from him and instruct them with cursing him, and the disavowing from him, for Allah^-azwj is Disavowed from him’’.[178]

87- قَالَ سَعْدٌ وَ حَدَّثَنِيَ ابْنُ الْعُبَيْدِيِ‏ عَنْ أَخِيهِ جَعْفَرِ بْنِ عِيسَى وَ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ قَالَ: آذَانِي مُحَمَّدُ بْنُ الْفُرَاتِ آذَاهُ اللَّهُ وَ أَذَاقَهُ حَرَّ الْحَدِيدِ آذَانِي لَعَنَهُ اللَّهُ أَذًى مَا آذَى أَبُو الْخَطَّابِ جَعْفَرَ بْنَ مُحَمَّدٍ ع بِمِثْلِهِ وَ مَا كَذَبَ عَلَيْنَا خَطَّابِيٌّ مِثْلَ مَا كَذَبَ مُحَمَّدُ بْنُ الْفُرَاتِ وَ اللَّهِ مَا أَحَدٌ يَكْذِبُ إِلَيْنَا إِلَّا وَ يُذِيقُهُ اللَّهُ حَرَّ الْحَدِيدِ.

Sa’ad said, ‘And it is narrated to me by Ibn Al Ubeydi, from his brother Ja’far Bin Isa, and Ali Bin Ismail Al Maysami,

‘From Abu Al-Hassan Al-Reza^-asws having said: ‘Muhammad Bin Al-Furat has hurt me^-asws, may Allah^-azwj Hurt him and Make him taste heat of the iron. He has hurt me^-asws, may Allah^-azwj Curse him, a hurt what Abu Al-Khattab had hurt Ja’far^-asws Bin Muhammad^-asws, similar to it, and Khattab did not lie upon us^-asws like what Muhammad Bin Furat has lies upon us^-asws. By Allah^-azwj! There is no one who lies upon us^-asws except and Allah^-azwj Makes him taste heat of the iron’’.[179]

88- كش، رجال الكشي قَالَ نَصْرُ بْنُ الصَّبَّاحِ‏ قَالَ لِيَ السَّجَّادَةُ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي عُثْمَانَ يَوْماً مَا تَقُولُ فِي مُحَمَّدِ بْنِ أَبِي زَيْنَبَ وَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ ص أَيُّهُمَا أَفْضَلُ قَالَ قُلْتُ لَهُ قُلْ أَنْتَ فَقَالَ بَلْ مُحَمَّدُ بْنُ أَبِي زَيْنَبَ أَ لَا تَرَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ عَاتَبَ فِي الْقُرْآنِ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ فِي مَوَاضِعَ وَ لَمْ يُعَاتِبْ مُحَمَّدَ بْنَ أَبِي زَيْنَبَ فَقَالَ لِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ‏ وَ لَوْ لا أَنْ ثَبَّتْناكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلًا لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ‏ الْآيَةَ وَ فِي غَيْرِهِمَا وَ لَمْ يُعَاتِبْ مُحَمَّدَ بْنَ أَبِي زَيْنَبَ بِشَيْ‏ءٍ مِنْ أَشْبَاهِ ذَلِكَ قَالَ أَبُو عَمْرٍو عَلَى السَّجَّادَةِ لَعْنَةُ اللَّهِ وَ لَعْنَةُ اللَّاعِنِينَ وَ لَعْنَةُ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ فَلَقَدْ كَانَ مِنَ الْعَلْيَائِيَّةِ الَّذِينَ يَقَعُونَ‏ فِي رَسُولِ اللَّهِ ص وَ لَيْسَ لَهُمْ فِي الْإِسْلَامِ نَصِيبٌ.

(Not a Hadeeth)[180]

89- ختص، الإختصاص‏ فِي الدُّعَاءِ اللَّهُمَّ لَا تَجْعَلْنَا مِنَ الَّذِينَ تَقَدَّمُوا فَمَرَقُوا وَ لَا مِنَ الَّذِينَ تَأَخَّرُوا فَمُحِقُوا وَ اجْعَلْنَا مِنَ النُّمْرُقَةِ الْأَوْسَطِ.

(Not a Hadeeth)[181]

90- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ بَعْضِ‏ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَرَجَ إِلَيْنَا أَبُو عَبْدِ اللَّهِ ع وَ هُوَ مُغْضَبٌ فَقَالَ إِنِّي خَرَجْتُ آنِفاً فِي حَاجَةٍ فَتَعَرَّضَ لِي بَعْضُ سُودَانِ الْمَدِينَةِ فَهَتَفَ بِي لَبَّيْكَ جَعْفَرَ بْنَ مُحَمَّدٍ لَبَّيْكَ فَرَجَعْتُ عَوْدِي عَلَى‏ بَدْئِي إِلَى مَنْزِلِي خَائِفاً ذَعِراً مِمَّا قَالَ حَتَّى سَجَدْتُ فِي مَسْجِدِي لِرَبِّي وَ عَفَّرْتُ لَهُ وَجْهِي وَ ذَلَّلْتُ لَهُ نَفْسِي وَ بَرِئْتُ إِلَيْهِ مِمَّا هَتَفَ بِي

Al Kafi – The number, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiya,

‘From one of the companions of Abu Abdullah^-asws having said, ‘Abu Abdullah^-asws came out to us angered. He^-asws said: ‘I^-asws went out for some need, so some black people of Al-Medina presented themselves to me^-asws. They shouted at me^-asws as:

 ‘لَبَّيْكَ يَا جَعْفَرَ بْنَ مُحَمَّدٍ لَبَّيْكَ’  ‘Here I am (Labbaik) O Ja’far^-asws Bin Muhammad^-asws, here I am (Labbaik)!’ So I^-asws returned back to my^-asws house, in a fearful panic from what they had said, until I^-asws prostrated to my^-asws Lord^-azwj and rubbed my^-asws face to Him^-azwj, and humbled myself^-asws to Him^-azwj, and distanced myself^-asws (from them) to Him^-azwj from what they had shouted to me^-asws.

وَ لَوْ أَنَّ عِيسَى ابْنَ مَرْيَمَ عَدَا مَا قَالَ اللَّهُ فِيهِ إِذاً لَصَمَّ صَمَماً لَا يَسْمَعُ بَعْدَهُ أَبَداً وَ عَمِيَ عَمًى لَا يُبْصِرُ بَعْدَهُ أَبَداً وَ خَرِسَ خَرَساً لَا يَتَكَلَّمُ بَعْدَهُ أَبَداً ثُمَّ قَالَ لَعَنَ اللَّهُ أَبَا الْخَطَّابِ وَ قَتَلَهُ بِالْحَدِيدِ.

And if Isa^-as Ibn Maryam^-as had added anything to what Allah^-azwj had Said regarding him^-as, then he^-as would have become deaf and would not have been able to hear anything after that ever, and become blinded and would not have been able to visualise anything after that ever, and would have become dumb and would not have been able to speak anything after that ever’. Then he^-asws said: ‘May Allah^-azwj Curse Abu Al-Khattaab and kill him with the iron’’.[182]

91- كش، رجال الكشي أَحْمَدُ بْنُ عَلِيٍّ السَّلُولِيُّ عَنِ ابْنِ عِيسَى عَنْ صَفْوَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَيَّ شَيْ‏ءٍ سَمِعْتَ مِنْ أَبِي الْخَطَّابِ

(The book)  ‘Rijal Al Kashy’ – Ahmad Bin Ali Al Saluly, from Ibn Isa, from Safwan, from Anbasa Bin Mus’ab who said,

‘Abu Abdullah^-asws said to me: ‘Which thing did you hear from Abu Al-Khattab?’

قَالَ سَمِعْتُهُ يَقُولُ إِنَّكَ وَضَعْتَ يَدَكَ عَلَى صَدْرِهِ وَ قُلْتَ لَهُ عِهْ‏ وَ لَا تَنْسَ وَ إِنَّكَ تَعْلَمُ الْغَيْبَ‏ وَ إِنَّكَ قُلْتَ لَهُ عَيْبَةُ عِلْمِنَا وَ مَوْضِعُ سِرِّنَا أَمِينٌ عَلَى أَحْيَائِنَا وَ أَمْوَاتِنَا

He said (I said), ‘I heard him saying that you placed your^-asws hand upon his chest and said to him: ‘Retain and you will not forget!’, and you^-asws know the hidden matters (Ghayb), and you^-asws said to him, ‘You are a (treasure) chest of our^-asws knowledge, and place of our^-asws secrets, a trustee upon our^-asws lives and our^-asws deaths’’.

قَالَ لَا وَ اللَّهِ مَا مَسَّ شَيْ‏ءٌ مِنْ جَسَدِي جَسَدَهُ إِلَّا يَدَهُ وَ أَمَّا قَوْلُهُ إِنِّي قُلْتُ أَعْلَمُ الْغَيْبَ فَوَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا أَعْلَمُ‏ فَلَا آجَرَنِيَ اللَّهُ فِي أَمْوَاتِي وَ لَا بَارَكَ لِي فِي أَحْيَائِي إِنْ كُنْتُ قُلْتُ لَهُ

He^-asws said: ‘No, by Allah^-azwj, nothing from my^-asws body touched his body except his hand, and as for His^-azwj words that I^-asws said I^-asws know the hidden matters (Ghayb), by Allah^-azwj the One^-azwj Who there is no god except He^-azwj! I^-asws do not know, and Allah^-azwj will not Rescue me^-asws during my^-asws death, nor Bless me^-asws during my^-asws lifetime if I^-asws had said that to him’.

قَالَ وَ قُدَّامَهُ جُوَيْرِيَةٌ سَوْدَاءُ تَدْرُجُ‏ قَالَ لَقَدْ كَانَ مِنِّي إِلَى أُمِّ هَذِهِ أَوْ إِلَى هَذِهِ كَخَطَّةِ الْقَلَمِ فَأَتَتْنِي هَذِهِ فَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ مَا كَانَتْ تَأْتِينِي وَ لَقَدْ قَاسَمْتُ مَعَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ حَائِطاً بَيْنِي وَ بَيْنَهُ فَأَصَابَهُ السَّهْلُ وَ الشِّرْبُ‏ وَ أَصَابَنِي الْجَبَلُ‏

He (the narrator) said, ‘And in front of him^-asws was Juweyria Sawda walking (child). He^-asws said: ‘There was from me^-asws to the mother of this, or to this one, like an outline of the pen, and she brought this one to me^-asws. If I^-asws had known the hidden matters, she would not have brought me; and I^-asws had shared a garden with Abdullah Bin Al-Hassan between me^-asws and him. He attained the ease and the drinking place, and I^-asws attained the mountain (sand).

وَ أَمَّا قَوْلُهُ إِنِّي قُلْتُ هُوَ عَيْبَةُ عِلْمِنَا وَ مَوْضِعُ سِرِّنَا أَمِينٌ عَلَى أَحْيَائِنَا وَ أَمْوَاتِنَا فَلَا آجَرَنِيَ اللَّهُ فِي أَمْوَاتِي وَ لَا بَارَكَ لِي فِي أَحْيَائِي‏ إِنْ كُنْتُ قُلْتُ لَهُ شَيْئاً مِنْ هَذَا قَطُّ.

And as for his words that I^-asws said he is a (treasure) chest of our^-asws knowledge, and place of our^-asws secrets, and a trustee upon our^-asws lives and our^-asws deaths, so, may Allah^-azwj no Rescue me^-asws during my^-asws death, nor Bless during my^-asws life, if I^-asws had said to him anything from this at all!’’[183]

92- كش، رجال الكشي ذَكَرَتِ الطَّيَّارَةُ الْغَالِيَةُ فِي بَعْضِ كُتُبِهَا عَنِ الْمُفَضَّلِ أَنَّهُ قَالَ: لَقَدْ قُتِلَ مَعَ أَبِي إِسْمَاعِيلَ يَعْنِي أَبَا الْخَطَّابِ سَبْعُونَ نَبِيّاً كُلُّهُمْ رَأَى وَ هَلَكَ‏ نَبِيّاً فِيهِ‏

(The book) ‘Rijal Al Kashy’ – Al Tayyara the exaggerator mentioned in one of their books from Al Mufazzal that he said,

‘There have been killed with Abu Ismail, meaning Abu Al-Khattab, seventy Prophets^-as, all of them sighted (Allah^-azwj), and one Prophet^-as was destroyed regarding him’.

وَ إِنَّ الْمُفَضَّلَ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع وَ نَحْنُ اثْنَا عَشَرَ رَجُلًا قَالَ فَجَعَلَ أَبُو عَبْدِ اللَّهِ ع يُسَلِّمُ عَلَى رَجُلٍ رَجُلٍ مِنَّا وَ يُسَمِّي كُلَّ رَجُلٍ مِنَّا بِاسْمِ نَبِيٍّ وَ قَالَ لِبَعْضِنَا السَّلَامُ عَلَيْكَ يَا نُوحُ وَ قَالَ لِبَعْضِنَا السَّلَامُ عَلَيْكَ يَا إِبْرَاهِيمُ- وَ كَانَ آخِرُ مَنْ سَلَّمَ عَلَيْهِ قَالَ السَّلَامُ عَلَيْكَ يَا يُونُسُ ثُمَّ قَالَ لَا تَخَايُرَ بَيْنَ الْأَنْبِيَاءِ.

And that Al-Mufazzal said, ‘We entered to see Abu Abdullah^-asws and we were twelve men, and Abu Abdullah^-asws went on to greet man by man from us, and he^-asws named each man from us by a name of a Prophet^-as, and said to one of us: ‘Greetings be unto you, O Noah^-as!’, and said to one of us: ‘Greetings be unto you O Ibrahim^-as’ – and the last one he^-asws greeted upon, he^-asws said: ‘Greetings be unto you, O Yunus^-as’. Then he^-asws said: ‘There is no choosing between the Prophets^-as’’.[184]

93- كش، رجال الكشي طَاهِرُ بْنُ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الشُّجَاعِيِّ عَنِ الْحَمَّادِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ سُئِلَ عَنِ التَّنَاسُخِ قَالَ فَمَنْ نَسَخَ الْأَوَّلَ‏.

(The book) ‘Rijal Al Kashy’ – Tahir Bin Isa, from Ja’far Bin Muhammad, from Al Shujaie, from Al Hamdawiya,

‘Raising it to Abu Abdullah^-asws having been asked about the re-incarnation. He^-asws said: ‘So who was re-incarnated first’’.[185]

94- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَلَّمْتُ وَ جَلَسْتُ فَقَالَ لِي وَ كَانَ فِي مَجْلِسِكَ هَذَا أَبُو الْخَطَّابِ وَ مَعَهُ سَبْعُونَ رَجُلًا كُلُّهُ إِلَيْهِمْ يَتَأَلَّمُ مِنْهُمْ شَيْئاً فَرَحِمْتُهُمْ‏ فَقُلْتُ لَهُمْ أَ لَا أُخْبِرُكُمْ بِفَضَائِلِ الْمُسْلِمِ فَلَا أَحْسَبُ أَصْغَرَهُمْ إِلَّا قَالَ بَلَى جُعِلْتُ فِدَاكَ

(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Ali Bin Muhammad bin Yazeed, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Nasr, from Ali Bin Uqba, from his father who said,

‘I entered to see Abu Abdullah^-asws, so I greeted and sat down. He^-asws said to me: ‘And Abu Al-Khattab was in this gathering of your and with him were seventy men, and each one had something paining him, so I^-asws had pity on them. I^-asws said to them: ‘Shall I^-asws inform you all with merits of the Muslim?’ I^-asws did not count their young ones, except he said, ‘Yes, may I be sacrificed for you^-asws!’

قُلْتُ مِنْ فَضَائِلِ الْمُسْلِمِ أَنْ يُقَالَ لَهُ فُلَانٌ قَارِئٌ لِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ فُلَانٌ‏ ذُو حَظٍّ مِنْ وَرَعٍ وَ فُلَانٌ يَجْتَهِدُ فِي عِبَادَتِهِ لِرَبِّهِ فَهَذِهِ فَضَائِلُ الْمُسْلِمِ مَا لَكُمْ وَ لِلرِّئَاسَاتِ إِنَّمَا الْمُسْلِمُونَ رَأْسٌ وَاحِدٌ إِيَّاكُمْ وَ الرِّجَالَ فَإِنَّ الرِّجَالَ لِلرِّجَالِ مَهْلَكَةٌ

I^-asws said: ‘From merits of the Muslims is that it is said for him, ‘So and so is a recited of the Book of Allah^-azwj Mighty and Majestic’, and ‘So and so is with a share from devoutness’, and ‘So and so is striving in his worship to his Lord^-azwj’. So, these are merits of the Muslim. What is the matter with you all and the governance? But rather the Muslims are one head. Beware of the men, for the men are destroyers of the men.

فَإِنِّي سَمِعْتُ أَبِي ع يَقُولُ إِنَّ شَيْطَاناً يُقَالُ لَهُ الْمُذْهِبُ يَأْتِي فِي كُلِّ صُورَةٍ إِلَّا أَنَّهُ لَا يَأْتِي فِي صُورَةِ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ وَ لَا أَحْسَبُهُ إِلَّا وَ قَدْ تَرَاءَى لِصَاحِبِكُمْ فَاحْذَرُوهُ

I^-asws heard my^-asws father^-asws saying that a Satan^-la called Al-Muzhib comes in every image except he^-la cannot come in an image of a Prophet^-as nor a successor^-asws of a Prophet^-as, and I^-asws do not reckon it except and he^-la had appeared to your master (Abu Al-Khattab), therefore be cautious of him’.

فَبَلَغَنِي‏ أَنَّهُمْ قُتِلُوا مَعَهُ‏ فَأَبْعَدَهُمُ اللَّهُ وَ أَسْحَقَهُمْ إِنَّهُ لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا هَالِكٌ‏.

It reached me^-asws that they had been killed with him. May Allah^-azwj Distance them and Crush them. Surely his destruction is not upon Allah^-azwj except he destroys (himself)’’.[186]

فصل في بيان التفويض و معانيه‏

DETAIL REGARDING THE EXPLANATION OF THE DELEGATION AND ITS MEANINGS

1- ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ يَاسِرٍ الْخَادِمِ قَالَ: قُلْتُ لِلرِّضَا ع مَا تَقُولُ فِي التَّفْوِيضِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَوَّضَ إِلَى نَبِيِّهِ ص أَمْرَ دِينِهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَأَمَّا الْخَلْقَ وَ الرِّزْقَ فَلَا

(The book) Uyoon Akhbar Al-Reza^-asws – Majaylawiya, from Ali, from his father, from Yasser Al Khadim who said,

‘I said to Al-Reza^-asws, ‘What are you^-asws saying regarding the delegation?’ He^-asws said: Allah^-azwj Blessed and Exalted Delegated to His^-azwj Prophet^-saww, the matter of His^-azwj Religion, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. As for the creation and the sustenance, so no’.

ثُمَّ قَالَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَالِقُ كُلِّ شَيْ‏ءٍ وَ هُوَ يَقُولُ عَزَّ وَ جَلَ‏ الَّذِي‏ خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَفْعَلُ مِنْ ذلِكُمْ مِنْ شَيْ‏ءٍ سُبْحانَهُ وَ تَعالى‏ عَمَّا يُشْرِكُونَ.

Then he^-asws said: ‘Allah^-azwj Mighty and Majestic is Creator of all things and the Mighty and Majestic is Saying: Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. Is there anyone from your associate-gods who can do anything from that? Glorious is He, and Exalted from what they are associating [30:40]’’.[187]

2- ن، عيون أخبار الرضا عليه السلام مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَشَّارٍ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْقَاسِمِ عَنِ الْحَسَنِ بْنِ سَهْلٍ عَنْ مُحَمَّدِ بْنِ حَامِدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ الْغُلَاةِ وَ الْمُفَوِّضَةِ فَقَالَ الْغُلَاةُ كُفَّارٌ وَ الْمُفَوِّضَةُ مُشْرِكُونَ

(The book) Uyoon Akhbar Al-Reza^-asws – Muhammad Bin Ali Bin Bashar, from Al Muzaffar Bin Ahmad, from Al Abbas Bin Muhammad Bin Al Qasim, from Al Hassan Bin Sahl, from Muhammad Bin Hamid, from Abu Hashim Al Ja’fary who said,

‘I asked Abu Al-Hassan Al-Reza^-asws about the exaggerators (Ghulat) and the believers in the ‘الْمُفَوِّضَةِ’ delegation (Mufawwiza). He^-asws said: ‘The exaggerators are Kafirs, and the believers in the delegation are Polytheists.

مَنْ جَالَسَهُمْ أَوْ خَالَطَهُمْ أَوْ وَاكَلَهُمْ أَوْ شَارَبَهُمْ أَوْ وَاصَلَهُمْ أَوْ زَوَّجَهُمْ أَوْ تَزَوَّجَ إِلَيْهِمْ‏ أَوْ أَمِنَهُمْ أَوِ ائْتَمَنَهُمْ عَلَى أَمَانَةٍ أَوْ صَدَّقَ حَدِيثَهُمْ وَ أَوْ أَعَانَهُمْ بِشَطْرِ كَلِمَةٍ خَرَجَ مِنْ وَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ وَ وَلَايَةِ رَسُولِ اللَّهِ ص وَ وَلَايَتِنَا أَهْلَ الْبَيْتِ‏.

One who sits with them, or mingles with them, or eats with them, or drinks with them, or connects with them, or marries from them, or marries to them, or shelters them, or entrusts them upon an entrustment, or ratifies their Hadeeth, or supports them with half a word exits from the Wilayah of Allah^-azwj Mighty and Majestic and Wilayah of Rasool-Allah^-saww and our^-asws Wilayah of People^-asws of the Household’’.[188]

3- ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ يَزِيدَ بْنِ عُمَيْرِ بْنِ مُعَاوِيَةَ الشَّامِيِ‏ قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ مُوسَى الرِّضَا ع بِمَرْوَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ رُوِيَ لَنَا عَنِ الصَّادِقِ جَعْفَرِ بْنَ مُحَمَّدٍ ع أَنَّهُ قَالَ لَا جَبْرَ وَ لَا تَفْوِيضَ [بَلْ‏] أَمْرٌ بَيْنَ أَمْرَيْنِ‏ فَمَا مَعْنَاهُ

(The book) Uyoon Akhbar Al-Reza^-asws – Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Yazeed Bin Umeyr Bin MUawiya Al Shamy who said,

‘I entered to see Ali^-asws Bin Musa Al-Reza^-asws at Merv. I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! It is reported to us from Al-Sadiq Ja’far^-asws Bin Muhammad^-asws having said: ‘There is neither Compulsion nor Delegation, but (it is) a matter between the two matters’. So, what is its meaning?’

فَقَالَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَفْعَلُ أَفْعَالَنَا ثُمَّ يُعَذِّبُنَا عَلَيْهَا فَقَدْ قَالَ بِالْجَبْرِ وَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ أَمْرَ الْخَلْقِ وَ الرِّزْقِ إِلَى حُجَجِهِ ع فَقَدْ قَالَ بِالتَّفْوِيضِ وَ الْقَائِلُ بِالْجَبْرِ كَافِرٌ وَ الْقَائِلُ بِالتَّفْوِيضِ مُشْرِكٌ الْخَبَرَ.

He^-asws said: ‘One who alleges that Allah^-azwj Mighty and Majestic Does our deeds then Punishes us upon these, so he has spoken with the Compulsion, but one who alleges that Allah^-azwj Mighty and Majestic has Delegated the matters of the Creating and the sustenance to His^-azwj Divine Authorities, so he has spoken with the Delegation, and the speaker with the Compulsion is a Kafir, and the speaker with the Delegation is a Polytheist’’.[189]

4- ج، الإحتجاج أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ الدَّلَّالُ الْقُمِّيُّ قَالَ: اخْتَلَفَ جَمَاعَةٌ مِنَ الشِّيعَةِ فِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى الْأَئِمَّةِ ع أَنْ يَخْلُقُوا وَ يَرْزُقُوا فَقَالَ قَوْمٌ هَذَا مُحَالٌ لَا يَجُوزُ عَلَى اللَّهِ عَزَّ وَ جَلَّ لِأَنَّ الْأَجْسَامَ لَا يَقْدِرُ عَلَى خَلْقِهَا غَيْرُ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ آخَرُونَ بَلِ اللَّهُ عَزَّ وَ جَلَّ أَقْدَرَ الْأَئِمَّةَ عَلَى ذَلِكَ وَ فَوَّضَ إِلَيْهِمْ فَخَلَقُوا وَ رَزَقُوا

(The book) ‘Al Ihtijaj’ – Abu Al Hassan Ali Bin Ahmad Al Dallal Al Qummi said,

‘A group from the Shias differed in that Allah^-azwj Mighty and Majestic has Delegated to the Imams^-asws that they^-asws create and they sustain. A group said, ‘This is impossible! It is not allowed upon Allah^-azwj Majestic because the bodies are not able upon creating apart from Allah^-azwj Mighty and Majestic!’ And others said, ‘But Allah^-azwj Mighty and Majestic has Enabled the Imams^-asws upon that and Delegated to them, so they^-asws are creating and sustaining’.

وَ تَنَازَعُوا فِي ذَلِكَ تَنَازُعاً شَدِيداً فَقَالَ قَائِلٌ مَا بَالُكُمْ لَا تَرْجِعُونَ إِلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ فَتَسْأَلُونَهُ عَنْ ذَلِكَ لِيُوضِحَ لَكُمُ الْحَقَّ فِيهِ فَإِنَّهُ الطَّرِيقُ إِلَى صَاحِبِ الْأَمْرِ فَرَضِيَتِ الْجَمَاعَةُ بِأَبِي جَعْفَرٍ وَ سَلَّمَتْ وَ أَجَابَتْ إِلَى قَوْلِهِ فَكَتَبُوا الْمَسْأَلَةَ وَ أَنْفَذُوهَا إِلَيْهِ

And they contended regarding that with severe contention. A speaker said, ‘What is the matter with you all you are not referring it to Abu Ja’far Muhammad Bin Usman and ask him about that, for him to place the truth for you regarding it? Surely, he is the path to the Master of the Time (Al-Qaim^-asws)’. So the community agreed with Abu Ja’far and submitted and answered to his words. They wrote the issue to him and sent it to him.

فَخَرَجَ إِلَيْهِمْ مِنْ جِهَتِهِ تَوْقِيعٌ نُسْخَتُهُ إِنَّ اللَّهَ تَعَالَى هُوَ الَّذِي خَلَقَ الْأَجْسَامَ وَ قَسَمَ الْأَرْزَاقَ لِأَنَّهُ لَيْسَ بِجِسْمٍ وَ لَا حَالٍّ فِي جِسْمٍ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ

A signed letter came to them his (Al-Qaim^-asws’s) direction, its script was: ‘Allah^-azwj the Exalted, He^-azwj is the One^-azwj Who Creates the bodies and Distributes the sustenance, because He^-azwj isn’t with a body nor does He^-azwj permeated into a body, There isn’t anything like Him, and He is the Hearing, the Seeing [42:11].

فَأَمَّا الْأَئِمَّةُ ع فَإِنَّهُمْ يَسْأَلُونَ اللَّهَ تَعَالَى فَيَخْلُقُ وَ يسأله [يَسْأَلُونَهُ‏] فَيَرْزُقُ إِيجَاباً لِمَسْأَلَتِهِمْ وَ إِعْظَاماً لِحَقِّهِمْ‏.

As for the Imams^-asws, they^-asws are asking Allah^-azwj the Exalted, so He^-azwj Creates, and they^-asws are asking Him^-azwj, so He^-azwj Sustains in answer to their^-asws asking, and in Reverence to their^-asws rights’’.[190]

5- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ‏ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ رَجُلٌ عَنِ الْإِمَامِ‏ فَوَّضَ اللَّهُ إِلَيْهِ كَمَا فَوَّضَ إِلَى سُلَيْمَانَ فَقَالَ نَعَمْ

(The book) ‘Basaair Al-Darajaat’ – Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham, from Abdul Samad Bin Bashir, from Abdullah Bin Suleyman,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘A man asked him^-asws about the Imams^-asws, ‘Does Allah^-azwj Delegate to him^-asws just as He^-azwj had Delegated to Suleyman^-as?’ He^-asws said: ‘Yes’.

وَ ذَلِكَ أَنَّهُ سَأَلَهُ رَجُلٌ‏ عَنْ‏ مَسْأَلَةٍ فَأَجَابَ فِيهَا وَ سَأَلَهُ رَجُلٌ آخَرُ عَنْ تِلْكَ الْمَسْأَلَةِ فَأَجَابَهُ بِغَيْرِ جَوَابِ الْأَوَّلِ ثُمَّ سَأَلَهُ آخَرُ عَنْهَا فَأَجَابَهُ‏ بِغَيْرِ جَوَابِ الْأَوَّلَيْنِ‏ ثُمَّ قَالَ هَذَا عَطَاؤُنَا فَامْنُنْ‏ أَوْ أَعْطِ بِغَيْرِ حِسَابٍ هَكَذَا فِي‏ قِرَاءَةِ عَلِيٍّ ع

And that is because a man had asked him about an issue, so he^-asws answered regarding it, and another man asked him about that very issue and he^-asws replied with an answer other than the first, then another one asked him^-asws about it, and he^-asws answered with other than the first two answers, then said: This is Our Gift, so either confer or give without a Reckoning [38:39] – and like this it is in the recitation of Ali^-asws’.

قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ فَحِينَ أَجَابَهُمْ بِهَذَا الْجَوَابِ يَعْرِفُهُمُ الْإِمَامُ‏

He (the narrator) said, ‘I said, ‘May Allah^-azwj Keep you well! So when he^-asws answered them with these answers, the Imam^-asws had recognised them?’

قَالَ سُبْحَانَ اللَّهِ أَ مَا تَسْمَعُ قَوْلَ اللَّهِ تَعَالَى فِي كِتَابِهِ‏ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ‏ وَ هُمُ الْأَئِمَّةُ وَ إِنَّها لَبِسَبِيلٍ مُقِيمٍ‏ لَا يَخْرُجُ مِنْهَا أَبَداً

He^-asws said: ‘Glory be to Allah^-azwj! Have you not heard the Words of Allah^-azwj the Exalted in His^-azwj Book: Surely, in that are Signs for the distinguishers [15:75], and they are the Imams^-asws, And it is on an enduring way [15:76], not coming out from it, ever!’

ثُمَّ قَالَ نَعَمْ إِنَّ الْإِمَامَ إِذَا نَظَرَ إِلَى رَجُلٍ عَرَفَهُ وَ عَرَفَ لَوْنَهُ وَ إِنْ سَمِعَ كَلَامَهُ مِنْ خَلْفِ حَائِطٍ عَرَفَهُ وَ عَرَفَ مَا هُوَ لِأَنَّ اللَّهَ‏ يَقُولُ‏ وَ مِنْ آياتِهِ خَلْقُ السَّماواتِ‏ وَ الْأَرْضِ وَ اخْتِلافُ أَلْسِنَتِكُمْ وَ أَلْوانِكُمْ إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ‏

Then he^-asws said: ‘Yes. The Imam^-asws, when he^-asws looks at a man, recognises him^-asws and recognises his^-asws colour, and if he^-asws hears his voice from behind a wall, recognises him and recognises what he is, because Allah^-azwj is Saying: And from His Signs is the Creation of the skies and the earth and the diversity of your tongues and your colours. Surely there are Signs in that for the learned [30:22].

فَهُمُ الْعُلَمَاءُ وَ لَيْسَ يَسْمَعُ شَيْئاً مِنَ الْأَلْسُنِ‏ إِلَّا عَرَفَهُ نَاجٍ أَوْ هَالِكٌ فَلِذَلِكَ يُجِيبُهُمْ بِالَّذِي يُجِيبُهُمْ بِهِ‏.

They^-asws are the scholars, and doesn’t hear anything from the tongues except he^-asws recognises him whether he is a saved one or a destroyed one. So, due to that, he^-asws answers them with that which he^-asws answers them with’’.[191]

6- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ خَلَقَ مُحَمَّداً عَبْداً فَأَدَّبَهُ حَتَّى إِذَا بَلَغَ أَرْبَعِينَ سَنَةً أَوْحَى إِلَيْهِ وَ فَوَّضَ إِلَيْهِ الْأَشْيَاءَ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا.

(The book) ‘Basaair Al Darajaat’ – Ibn Yazeed, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Asama,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Created Muhammad^-saww as a servant. He^-azwj Educated him^-saww until when he^-saww reached forty years (of age), Revealed to him^-saww and Delegated the things to him^-saww. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]’’.[192]

7- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ع يَقُولَانِ‏ إِنَّ اللَّهَ فَوَّضَ إِلَى نَبِيِّهِ أَمْرَ خَلْقِهِ لِيَنْظُرَ كَيْفَ طَاعَتُهُمْ ثُمَّ تَلَا هَذِهِ الْآيَةَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Hajjal, from Sa’alba, from Zurara who said,

‘I heard Abu Ja’far^-asws and Abu Abdullah^-asws both saying: ‘Allah^-azwj Delegated to His^-azwj Prophet^-saww, the matters of His^-azwj creatures in order to see how their obedience would be’. Then he^-asws recited this Verse: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]’’.[193]

8- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَضَعَ رَسُولُ اللَّهِ ص دِيَةَ الْعَيْنِ وَ دِيَةَ النَّفْسِ وَ دِيَةَ الْأَنْفِ وَ حَرَّمَ النَّبِيذَ وَ كُلَّ مُسْكِرٍ

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Hammad Bin Usman, from Zurara,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww placed the wergild of the eye, and wergild of the soul, and wergilds of the nose, and Prohibited the (consumption of) ‘Al-Nabeez’ (alcoholic drink), and every intoxicant’.

فَقَالَ لَهُ رَجُلٌ فَوَضَعَ هَذَا رَسُولُ اللَّهِ ص مِنْ غَيْرِ أَنْ يَكُونَ جَاءَ فِيهِ شَيْ‏ءٌ قَالَ نَعَمْ لِيَعْلَمَ مَنْ يطع [يُطِيعُ‏] الرَّسُولَ‏ وَ يَعْصِيهِ‏.

A man said to him^-asws, ‘Rasool-Allah^-saww placed these from without anything having come with regards to it?’ He^-asws said: ‘Yes, in order to know who obeys the Rasool^-saww and (who) disobeys him^-saww’’.[194]

9- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ أَدَّبَ رَسُولَهُ حَتَّى قَوَّمَهُ عَلَى مَا أَرَادَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ اللَّهُ إِلَى رَسُولِهِ فَقَدْ فَوَّضَهُ إِلَيْنَا.

(The book) ‘Basaair Al-Darajaat’ – Ibn Yazeed, from Ahmad Bin Al Hassan Bin Ziyad, from Muhammad Bin Al Hassan Al Maysami, from his father,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj Educated His^-azwj Rasool^-saww until He^-azwj Established him^-saww upon what He^-azwj Wanted, the Delegated to him^-saww, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. So, whatever Allah^-azwj had Delegated to His^-azwj Rasool^-saww, so He^-azwj has Delegated it to us^-asws’’.[195]

10- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَلِيِّ بْنِ صَامِتٍ عَنْ أُدَيْمِ بْنِ الْحُرِّ قَالَ أُدَيْمٌ‏ سَأَلَهُ مُوسَى بْنُ أَشْيَمَ يَعْنِي أَبَا عَبْدِ اللَّهِ ع عَنْ آيَةٍ مِنْ كِتَابِ اللَّهِ فَخَبَّرَهُ بِهَا فَلَمْ يَبْرَحْ حَتَّى دَخَلَ رَجُلٌ فَسَأَلَهُ عَنْ تِلْكَ الْآيَةِ بِعَيْنِهَا فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَهُ

(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Al Nazar Bin Suweyd, from Ali Bin Samit, from Udeym Bin Al Hurr, Dueym said,

‘Musa Bin Asheym asked him^-asws, meaning Abu Abdullah^-asws, about a Verse in Book of Allah^-azwj. He^-asws informed him with it. He had not departed until another man entered and asked him^-asws about that very Verse exactly, and he^-asws informed him with different to what he^-asws had informed him.

قَالَ ابْنُ أَشْيَمَ فَدَخَلَنِي مِنْ ذَلِكَ مَا شَاءَ اللَّهُ حَتَّى كُنْتُ كَادَ قَلْبِي يُشْرَحُ بِالسَّكَاكِينِ وَ قُلْتُ تَرَكْتُ أَبَا قَتَادَةَ بِالشَّامِ لَا يُخْطِئُ فِي الْحَرْفِ الْوَاحِدِ الْوَاوِ وَ شِبْهِهَا وَ جِئْتُ إِلَى مَنْ يُخْطِئُ هَذَا الْخَطَاءَ كُلَّهُ

Ibn Aheym said, ‘Something entered me from that what Allah^-azwj so Desired to the extent that my heart was almost rendered with the knives and I said, ‘I left Abu Qatada at Syria. He did not err regarding one letter the ‘Waaw’, and it’s like, and I have (instead) come to one mistaken with this mistake, all of it’.

فَبَيْنَا أَنَا كَذَلِكَ إِذْ دَخَلَ عَلَيْهِ آخَرُ فَسَأَلَهُ عَنْ تِلْكَ بِعَيْنِهَا فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَنِي وَ الَّذِي سَأَلَهُ بَعْدِي

While I was like that when another one entered to see him^-asws and asked him^-asws about that very (issue), and he^-asws informed him different to what he^-asws had informed me, and the one who had asked him^-asws after me.

فَتَجَلَّى عَنِّي وَ عَلِمْتُ أَنَّ ذَلِكَ تَعَمُّدٌ مِنْهُ فَحَدَّثِتْ نَفْسِي‏ بِشَيْ‏ءٍ فَالْتَفَتَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا ابْنَ أَشْيَمَ لَا تَفْعَلْ كَذَا وَ كَذَا فَحَدَّثَنِي عَنِ الْأَمْرِ الَّذِي حَدَّثَتْ بِهِ نَفْسِي

There was a flash in me and I came to know that, that was deliberate from him^-asws, and I discussed within myself with something. Abu Abdullah^-asws turned towards me and said: ‘O Ibn Asheym! Do not do such and such’, and he^-asws narrated to me of the matter which I had discussed within myself.

ثُمَّ قَالَ يَا ابْنَ أَشْيَمَ إِنَّ اللَّهَ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ ع فَقَالَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏ وَ فَوَّضَ إِلَى نَبِيِّهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى نَبِيِّهِ فَقَدْ فَوَّضَ إِلَيْنَا

Then he^-asws said: ‘O Ibn Asheym! Allah^-azwj Delegated to Suleyman^-as Bin Dawood^-as, so He^-azwj Said: ‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And He^-azwj Delegated to His^-azwj Prophet^-saww, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Whatever He^-azwj had Delegated to His^-azwj Prophet^-saww, so He^-azwj has delegated to us^-asws’.

يَا ابْنَ أَشْيَمَ‏ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ‏ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً أَ تَدْرِي مَا الْحَرَجُ قُلْتُ لَا فَقَالَ بِيَدِهِ وَ ضَمَّ أَصَابِعَهُ الشَّيْ‏ءُ الْمُصْمَتُ الَّذِي لَا يَخْرُجُ مِنْهُ شَيْ‏ءٌ وَ لَا يَدْخُلُ فِيهِ شَيْ‏ءٌ.

O Ibn Asheym! So the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction, [6:125]. Do you know what the constriction is?’ I said, ‘No’. He^-asws by his^-asws hand and his^-asws fingers pressed something: ‘The grip from which nothing can come out from it, nor can anything enter into it’’.[196]

11- ير، بصائر الدرجات فِي نَوَادِرِ مُحَمَّدِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا وَ اللَّهِ مَا فَوَّضَ اللَّهُ إِلَى أَحَدٍ مِنْ خَلْقِهِ إِلَّا إِلَى الرَّسُولِ‏ وَ إِلَى الْأَئِمَّةِ ع فَقَالَ‏ إِنَّا أَنْزَلْنا إِلَيْكَ‏ الْكِتابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ اللَّهُ‏ وَ هِيَ جَارِيَةٌ فِي الْأَوْصِيَاءِ.

(The book) ‘Basaair Al Darajaat’ in the miscellaneous (Chapter) – Muhammad Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘No, by Allah^-azwj! Allah^-azwj did not Delegate to anyone from His^-azwj creatures except to the Rasool^-saww and to the Imams^-asws. He^-azwj Said: We Revealed the Book to you with the Truth for you to judge between the people with what Allah Showed you; [4:105], and it flows regarding the successors^-asws’’.[197]

12- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ عَمِيرَةَ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ مَنْ أَحْلَلْنَا لَهُ شَيْئاً أَصَابَهُ مِنْ أَعْمَالِ الظَّالِمِينَ فَهُوَ لَهُ حَلَالٌ لِأَنَّ الْأَئِمَّةَ مِنَّا مُفَوَّضٌ إِلَيْهِمْ فَمَا أَحَلُّوا فَهُوَ حَلَالٌ وَ مَا حَرَّمُوا فَهُوَ حَرَامٌ‏.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from one of our companions, from Ibn Umeyra, from al Sumali who said,

‘I heard Abu Ja’far^-asws saying: ‘One to whom we^-asws permit something he attains from the deeds of the unjust ones, so it is Permissible for him, because the Imams^-asws from us^-asws, it is delegated to them^-asws. Thus, whatever they^-asws Permit, so it is Permissible, and whatever they^-asws prohibit, so it is Prohibited’’.[198]

13- ير، بصائر الدرجات أَحْمَدُ بْنُ مُوسَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ أَدَّبَ نَبِيَّهُ عَلَى مَحَبَّتِهِ فَقَالَ‏ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ‏ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ قَالَ‏ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Musa, from Ali Bin Ismail, from Safwan, from Aasim Bin Humeyd, from Abu Is’haq,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj Educated His^-azwj Prophet^-saww upon His^-azwj Love: And you are upon magnificent morals [68:4], then Delegating to him^-saww, so He^-azwj Said; ‘And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7], and Said: There is one who obeys the Rasool, so he has obeyed Allah, [4:80]’.

قَالَ ثُمَّ قَالَ وَ إِنَّ نَبِيَّ اللَّهِ فَوَّضَ إِلَى عَلِيٍّ وَ ائْتَمَنَهُ فَسَلَّمْتُمْ وَ جَحَدَ النَّاسُ وَ اللَّهِ لَحَسْبُكُمْ أَنْ تَقُولُوا إِذَا قُلْنَا وَ تَصْمُتُوا إِذَا صَمَتْنَا وَ نَحْنُ فِيمَا بَيْنَكُمْ وَ بَيْنَ اللَّهِ فَمَا جَعَلَ اللَّهُ لِأَحَدٍ مِنْ خَيْرٍ فِي خِلَافِ أَمْرِنَا.

He (the narrator) said, ‘Then he^-asws said: ‘And surely, the Prophet^-saww of Allah^-azwj delegated to Ali^-asws and entrusted him^-asws. You (Shias) submitted and the people rejected, and Allah^-azwj will Suffice you all, if you speak when we^-asws speak, and you are silent when we^-asws are silent, and we^-asws are in between you and Allah^-azwj. Allah^-azwj has not Made any good to be for anyone in opposition to our^-asws instructions’’.

ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ وَ ابْنِ فَضَّالٍ عَنْ عَاصِمٍ عَنْ أَبِي إِسْحَاقَ‏ مِثْلَهُ إِلَى قَوْلِهِ وَ ائْتَمَنَهُ‏.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Ibn Abu Najran, and Ibn Fazzal, from Aasim, from Abu Is’haq – similar up to his^-asws words: ‘And entrusted him^-asws’’.

ختص، الإختصاص ابْنُ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ النَّحْوِيِ‏ مِثْلَهُ وَ زَادَ فِي آخِرِهِ فَإِنَّ أَمْرَنَا أَمْرُ اللَّهِ عَزَّ وَ جَلَ‏.

(The book) ‘Al Ikhtisas’ – Ibn Isa, from Ibn Abu Najran, from Ibn Humeyd, from Abu Is’haq Al Nahwy – similar to it and there is an addition in its end: ‘For our^-asws commands are the Commands of Allah^-azwj Mighty and Majestic’’.[199]

14- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زَكَرِيَّا الزُّجَاجِيِّ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ ع يَذْكُرُ أَنَّ عَلِيّاً ع كَانَ فِيمَا وُلِّيَ بِمَنْزِلَةِ سُلَيْمَانَ بْنِ دَاوُدَ قَالَ اللَّهُ تَعَالَى‏ فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Hajjal, from Sa’alba Bin Maymoun, from Zakariya Al Zujajy who said,

‘I heard Abu Ja’far^-asws mentioning that Ali^-asws is in (Islam) as was the status of Suleyman^-as Bin Dawood^-as. Allah^-azwj the Exalted Said: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]’’.[200]

15- ختص، الإختصاص ير، بصائر الدرجات مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ رُفَيْدٍ مَوْلَى ابْنِ هُبَيْرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِذَا رَأَيْتَ الْقَائِمَ أَعْطَى رَجُلًا مِائَةَ أَلْفٍ وَ أَعْطَى آخَرَ دِرْهَماً فَلَا يَكْبُرْ فِي صَدْرِكَ فَإِنَّ الْأَمْرَ مُفَوَّضٌ إِلَيْهِ‏.

(The books) ‘Al Ikhtisas’ (and) ‘Basaair Al Darajaat’ – Muhammad Bin Khalid Al Tayalisy, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy, from Rufeyd a slave of Ibn Hubeyra who said,

‘Abu Abdullah^-asws said: ‘When you see Al-Qaim^-asws giving one hundred thousand to a man and gives one Dirham to another, do not dislike it in your chest for the Command (of Allah^-azwj) has been Delegated to him^-asws’’.[201]

16- غط، الغيبة للشيخ الطوسي جَعْفَرٌ الْفَزَارِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي نُعَيْمٍ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ: وَجَّهَ قَوْمٌ مِنَ الْمُفَوِّضَةِ وَ الْمُقَصِّرَةِ كَامِلَ بْنَ إِبْرَاهِيمَ الْمَدَنِيَّ إِلَى أَبِي مُحَمَّدٍ ع قَالَ كَامِلٌ فَقُلْتُ فِي نَفْسِي أَسْأَلُهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتِي وَ قَالَ بِمَقَالَتِي

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – Ja’far Al Fazary, from Muhammad Bin Ja’far Bin Abdullah, from Abu Nueym Muhammad Bin Ahmad al Ansary who said,

‘A group of the (believers in) Delegation and the reducers (Muqassirs) diverted Kamil Bin Ibrahim Al-Madany to Abu Muhammad^-asws. Kamil said, ‘I said within myself, ‘I shall ask him^-asws, ‘None can enter the Paradise except one who recognises as my recognition and says with my words (beliefs)’.

قَالَ فَلَمَّا دَخَلْتُ عَلَى سَيِّدِي أَبِي مُحَمَّدٍ ع نَظَرْتُ إِلَى ثِيَابٍ بَيَاضٍ‏ نَاعِمَةٍ عَلَيْهِ فَقُلْتُ فِي نَفْسِي وَلِيُّ اللَّهِ وَ حُجَّتُهُ يَلْبَسُ النَّاعِمَ‏ مِنَ الثِّيَابِ وَ يَأْمُرُنَا نَحْنُ بِمُوَاسَاةِ الْإِخْوَانِ وَ يَنْهَانَا عَنْ لُبْسِ مِثْلِهِ

He (the narrator) said, ‘When I entered to see my Master^-asws Abu Muhammad^-asws, I looked at soft white clothes upon him^-asws. I said within myself, ‘A Guardian^-asws of Allah^-azwj and His^-azwj Divine Authority is wearing from the soft clothes and instructing us with the consolating the brethren and forbidding us from wearing like it’.

فَقَالَ مُتَبَسِّماً يَا كَامِلُ وَ حَسَرَ ذِرَاعَيْهِ فَإِذَا مِسْحٌ أَسْوَدُ خَشِنٌ عَلَى جِلْدِهِ فَقَالَ هَذَا لِلَّهِ وَ هَذَا لَكُمْ

He^-asws said (while) smiling: ‘O Kamil!’, and uncovered his^-asws forearm, and there was black coarse sackcloth upon his^-asws skin, he^-asws said: ‘This is for Allah^-azwj, and this is for you all’.

فَسَلَّمْتُ وَ جَلَسْتُ إِلَى بَابٍ عَلَيْهِ سِتْرٌ مُرْخًى فَجَاءَتِ الرِّيحُ فَكَشَفَتْ طَرَفَهُ فَإِذَا أَنَا بِفَتًى كَأَنَّهُ فِلْقَةُ قَمَرٍ مِنْ أَبْنَاءِ أَرْبَعِ سِنِينَ أَوْ مِثْلِهَا فَقَالَ لِي يَا كَامِلَ بْنَ إِبْرَاهِيمَ فَاقْشَعْرَرْتُ مِنْ ذَلِكَ وَ أُلْهِمْتُ أَنْ قُلْتُ لَبَّيْكَ يَا سَيِّدِي

I greeted and sat down to a door having a curtain upon it. A wind came and uncovered its end, there I was by a youth as if he was a piece of the moon, from the sons of four years or similar to it. He^-asws said to me: ‘O Kamil Bin Ibrahim!’ I shuddered from that and was inspired to say, ‘At your service, O my Master^-asws!’

فَقَالَ جِئْتَ إِلَى وَلِيِّ اللَّهِ وَ حُجَّتِهِ وَ بَابِهِ تَسْأَلُهُ هَلْ يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتَكَ وَ قَالَ بِمَقَالَتِكَ فَقُلْتُ إِي وَ اللَّهِ

He^-asws said: ‘You came to a Guardian^-asws of Allah^-azwj and His^-azwj Divine Authority to ask him^-asws, ‘Will anyone enter the Paradise except one who recognises as your recognition and speaks with your words (beliefs)’. I said, ‘Yes, by Allah^-azwj!’

قَالَ إِذَنْ وَ اللَّهِ يَقِلَّ دَاخِلُهَا وَ اللَّهِ إِنَّهُ لَيَدْخُلُهَا قَوْمٌ يُقَالُ لَهُمُ الْحَقِّيَّةُ قُلْتُ يَا سَيِّدِي وَ مَنْ هُمْ قَالَ قَوْمٌ مِنْ حُبِّهِمْ لِعَلِيٍّ ع يَحْلِفُونَ بِحَقِّهِ وَ لَا يَدْرُونَ مَا حَقُّهُ وَ فَضْلُهُ

He^-asws said: ‘Then, by Allah^-azwj, few would enter it. By Allah^-azwj! There would enter it, a people called Al-Haqiya would be entering it’. I said, ‘O my Master^-asws! And who are they?’ He^-asws said: ‘A people, from out of their (intense) love for Ali^-asws, are swearing by his^-asws right, and they are not knowing what his^-asws right and merit is’.

ثُمَّ سَكَتَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنِّي سَاعَةً ثُمَّ قَالَ وَ جِئْتَ تَسْأَلُهُ عَنْ مَقَالَةِ الْمُفَوِّضَةِ كَذَبُوا بَلْ قُلُوبُنَا أَوْعِيَةٌ لِمَشِيَّةِ اللَّهِ فَإِذَا شَاءَ شِئْنَا وَ اللَّهُ يَقُولُ‏ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ‏

Then he^-asws was silent from me for a while, then said: ‘And you came to ask him^-asws about the words (beliefs) of Al-Mufawwiza (believers in delegation). They are lying, but our^-asws hearts are containers of Desires of Allah^-azwj. So when He^-azwj Desires, we^-asws desire, and Allah^-azwj is Saying: And you (Imams) are not desiring except if Allah so Desires. [76:30]’.

ثُمَّ رَجَعَ السِّتْرُ إِلَى حَالَتِهِ فَلَمْ أَسْتَطِعْ كَشْفَهُ فَنَظَرَ إِلَيَّ أَبُو مُحَمَّدٍ ع مُتَبَسِّماً فَقَالَ يَا كَامِلُ مَا جُلُوسُكَ قَدْ أَنْبَأَكَ بِحَاجَتِكَ الْحُجَّةُ مِنْ بَعْدِي

Then he^-asws returned the curtain to its state, and I was not able to uncover it. Abu Muhammad^-asws looked at me smiling. He^-asws said: ‘O Kamil! Why are you sitting (for now)? I^-asws have already informed you with your need, the Divine Authority from after me^-asws’.

فَقُمْتُ وَ خَرَجْتُ وَ لَمْ أُعَايِنْهُ بَعْدَ ذَلِكَ قَالَ أَبُو نُعَيْمٍ فَلَقِيتُ كَامِلًا فَسَأَلْتُهُ عَنْ هَذَا الْحَدِيثِ فَحَدَّثَنِي بِهِ‏.

I stood up and went out and did not see him^-asws (Al-Qaim^-asws) after that. Abu Nueym said, ‘I met Kamil and asked him about this Hadeeth, and he narrated to me with it’’.[202]

17- شي، تفسير العياشي عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: قَرَأْتُ عِنْدَ أَبِي جَعْفَرٍ ع قَوْلَ اللَّهِ‏ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْ‏ءٌ قَالَ بَلَى وَ اللَّهِ إِنَّ لَهُ مِنَ الْأَمْرِ شَيْئاً وَ شَيْئاً وَ شَيْئاً وَ لَيْسَ حَيْثُ ذَهَبْتَ وَ لَكِنِّي أُخْبِرُكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَمَرَ نَبِيَّهُ ص أَنْ يُظْهِرَ وَلَايَةَ عَلِيٍّ ع فَكَّرَ فِي عَدَاوَةِ قَوْمِهِ لَهُ وَ مَعْرِفَتِهِ بِهِمْ

Tafseer Al Ayyashi, from Jabir Al Jufy who said,

‘‘I recited in the presence of Abu Ja’far^-asws the Words of Allah^-azwj There isn’t anything for you from the matter [3:128]. He^-asws said: ‘Yes, by Allah^-azwj! There is for him^-saww in the affair, a thing, and a thing, and a thing, and it is not as where you are going with it. But, I^-asws inform you that Allah^-azwj Blessed and High, when He^-azwj Commanded His^-azwj Prophet^-saww that he^-saww should manifest the Wilayah of Ali^-asws, he^-saww thought regarding the enmity of his^-saww people for him^-asws, and recognised it with them.

وَ ذَلِكَ لِلَّذِي فَضَّلَهُ اللَّهُ بِهِ عَلَيْهِمْ فِي جَمِيعِ خِصَالِهِ كَانَ أَوَّلَ مَنْ آمَنَ بِرَسُولِ اللَّهِ ص وَ بِمَنْ أَرْسَلَهُ وَ كَانَ أَنْصَرَ النَّاسِ لِلَّهِ وَ لِرَسُولِهِ وَ أَقْتَلَهُمْ لِعَدُوِّهِمَا وَ أَشَدَّهُمْ بُغْضاً لِمَنْ خَالَفَهُمَا وَ فَضَّلَ عِلْمَهُ الَّذِي لَمْ يُسَاوِهِ أَحَدٌ وَ مَنَاقِبَهُ الَّتِي لَا تُحْصَى شَرَفاً

And that is what Allah^-azwj had Graced him^-asws with against them in all of his^-asws characteristics. He^-asws was the first on who expressed belief in Rasool-Allah^-saww and in what he^-saww was Sent with, and to help the people for the Sake of Allah^-azwj the High and His^-azwj Rasool^-saww, and killed both their enemies, and was most hateful to the one who opposed them, and his^-asws Knowledge was superior which no one else had, and countless merits and honours which cannot be counted.

فَلَمَّا فَكَّرَ النَّبِيُّ ص فِي عَدَاوَةِ قَوْمِهِ لَهُ فِي هَذِهِ الْخِصَالِ وَ حَسَدِهِمْ لَهُ عَلَيْهَا ضَاقَ عَنْ ذَلِكَ فَأَخْبَرَ اللَّهُ أَنَّهُ لَيْسَ لَهُ مِنْ هَذَا الْأَمْرِ شَيْ‏ءٌ إِنَّمَا الْأَمْرُ فِيهِ إِلَى اللَّهِ أَنْ يُصَيِّرَ عَلِيّاً وَصِيَّهُ وَ وَلِيَّ الْأَمْرِ بَعْدَهُ

So when the Prophet^-saww thought regarding the enmity of his^-saww people against him^-asws with regards to these qualities, and their envy against him^-asws he^-saww was constricted from that. So Allah^-azwj the High Informed him^-saww that There isn’t anything for you from the matter [3:128], but rather, the matter regarding it is for Allah^-azwj that He^-azwj would Make Ali^-asws to be his^-saww successor^-asws and the Master of the Command after him^-saww.

فَهَذَا عَنَى اللَّهُ وَ كَيْفَ لَا يَكُونُ لَهُ مِنَ الْأَمْرِ شَيْ‏ءٌ وَ قَدْ فَوَّضَ اللَّهُ إِلَيْهِ أَنْ جَعَلَ مَا أَحَلَّ فَهُوَ حَلَالٌ وَ مَا حَرَّمَ فَهُوَ حَرَامٌ قَوْلُهُ‏ ماآتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا.

So, this is what Allah^-azwj Means. And how can there not be anything for him^-saww from the affair, and Allah^-azwj had Delegated to him^-saww that whatever he^-saww were to permit so it is Permissible, and whatever he^-saww were to forbid so it is Prohibited. His^-azwj Words: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]’’.[203]

18- شي، تفسير العياشي عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع قَوْلُهُ لِنَبِيِّهِ ص‏ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْ‏ءٌ فَسِّرْهُ لِي

Tafseer Al Ayyashi – From Jabir who said,

‘I said to Abu Ja’far^-asws, ‘His^-azwj Words to His^-azwj Prophet^-saww: There isn’t anything for you from the matter [3:128], interpret it for me’.

قَالَ فَقَالَ أَبُو جَعْفَرٍ ع لِشَيْ‏ءٍ قَالَهُ اللَّهُ وَ لِشَيْ‏ءٍ أَرَادَهُ اللَّهُ يَا جَابِرُ إِنَّ رَسُولَ اللَّهِ ص كَانَ حَرِيصاً عَلَى أَنْ يَكُونَ عَلِيٌّ ع مِنْ بَعْدِهِ عَلَى النَّاسِ وَ كَانَ عِنْدَ اللَّهِ خِلَافُ مَا أَرَادَ رَسُولُ اللَّهِ ص

He (the narrator) said, ‘Abu Ja’far^-asws said: ‘Allah^-azwj Said it for a thing, and Allah^-azwj Wanted it for a thing. O Jabir! Rasool-Allah^-saww was eager that Ali^-asws would happen to be upon the people from after him^-saww, and in the Presence of Allah^-azwj it was different to what Rasool-Allah^-saww had wanted’.

أَ لَمْ أَتْلُ عَلَيْكَ يَا مُحَمَّدُ فِيمَا أَنْزَلْتُ مِنْ كِتَابِي إِلَيْكَ‏ الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ‏ إِلَى قَوْلِهِ‏ وَ لَيَعْلَمَنَ‏ قَالَ فَوَّضَ رَسُولُ اللَّهِ ص الْأَمْرَ إِلَيْهِ‏.

He (the narrator) said, ‘I said, ‘So what is the meaning of what?’ He^-asws said: ‘Yes, it means by that Words of Allah^-azwj to His^-azwj Rasool^-saww: “There isn’t anything for you from the matter [3:128], O Muhammad^-saww, regarding Ali^-asws. The Command regarding Ali^-asws and others is up to Me^-azwj. Did I^-asws not recite to you, O Muhammad, regarding what was Revealed from My^-azwj Book to you^-saww: Alif Lam Meem [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2] – up to His^-azwj Words: and He will Make known the liars [29:3]”. He^-asws said: ‘Rasool-Allah^-saww delegated the command to him^-asws’’.[204]

19- شي، تفسير العياشي عَنِ الْجَرْمِيِّ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَرَأَ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْ‏ءٌ أَنْ تَتُوبَ عَلَيْهِمْ أَوْ تُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ‏.

Tafseer Al Ayyashi – From Al Jarmy,

‘From Abu Ja’far^-asws having recited: There isn’t anything for you from the matter [3:128], whether you^-saww turn to them or punish them, for they are unjust’’.[205]

20- كشف، كشف الغمة مِنْ مَنَاقِبِ الْخُوَارِزْمِيِّ عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ لَمَّا خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ دَعَاهُنَّ فَأَجَبْنَهُ فَعَرَضَ عَلَيْهِنَّ نُبُوَّتِي وَ وَلَايَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَقَبِلَتَاهُمَا ثُمَّ خَلَقَ الْخَلْقَ وَ فَوَّضَ إِلَيْنَا أَمْرَ الدِّينِ فَالسَّعِيدُ مَنْ سَعِدَ بِنَا وَ الشَّقِيُّ مَنْ شَقِيَ بِنَا نَحْنُ الْمُحِلُّونَ لِحَلَالِهِ وَ الْمُحَرِّمُونَ لِحَرَامِهِ‏.

(The book) ‘Kashf Al Ghumma’ from (the book) ‘Manaqib’ of Al Khawarizmy, from Jabir who said,

‘Rasool-Allah^-saww said: ‘When Allah^-azwj Created the skies and the earth, Called these, and they answered. He^-azwj Presented my^-saww Prophet-hood and Wilayah of Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, and both accept these two. Then He^-azwj Created the creatures and Delegated the matters of the Religion to us^-asws. The fortunate is the one who is fortunate by us^-asws, and the wretched is the one who is wretched by us^-asws. We^-asws are the permitters of His^-azwj Permissible(s) and prohibitors of His^-azwj Prohibitions’’.[206]

21- مِنْ كِتَابِ رِيَاضِ الْجِنَانِ، لِفَضْلِ اللَّهِ بْنِ مَحْمُودٍ الْفَارِسِيِّ بِالْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَذَكَرْتُ اخْتِلَافَ الشِّيعَةِ فَقَالَ إِنَّ اللَّهَ لَمْ يَزَلْ فَرْداً مُتَفَرِّداً فِي الْوَحْدَانِيَّةِ ثُمَّ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ ع فَمَكَثُوا أَلْفَ دَهْرٍ ثُمَّ خَلَقَ الْأَشْيَاءَ وَ أَشْهَدَهُمْ خَلْقَهَا وَ أَجْرَى عَلَيْهَا طَاعَتَهُمْ وَ جَعَلَ فِيهِمْ مَا شَاءَ

From the book ‘Riyaz Al Jinan’ of Fazl Bin Mahmoud Al Farsi, by the chain from Muhammad Bin Sinan who said,

‘I was in the presence of Abu Ja’far^-asws and mentioned the differing of the Shias, so he^-asws said: ‘Allah^-azwj did not cease to be singular, individual in the Oneness. Then He^-azwj Created Muhammad^-saww and Ali^-asws and (Syeda) Fatima^-asws. They^-asws remained for a thousand aeons (eras). Then He^-azwj Created the things and Made them^-asws witness its creation, and Caused obedience to them^-asws to flow upon these, and Made regarding them^-asws whatever He^-azwj so Desired.

وَ فَوَّضَ أَمْرَ الْأَشْيَاءِ إِلَيْهِمْ فِي الْحُكْمِ وَ التَّصَرُّفِ وَ الْإِرْشَادِ وَ الْأَمْرِ وَ النَّهْيِ فِي الْخَلْقِ لِأَنَّهُمُ الْوُلَاةُ فَلَهُمُ الْأَمْرُ وَ الْوَلَايَةُ وَ الْهِدَايَةُ

And He^-azwj Delegated the matters of the things to them^-asws regarding the judgment, and the proceedings, and the guidance, and the instructing, and the forbidding among the people, because they^-asws are the rulers, and for them^-asws is the command and the governance (Wilayah), and the guidance.

فَهُمْ أَبْوَابُهُ وَ نُوَّابُهُ وَ حُجَّابُهُ يُحَلِّلُونَ مَا شَاءَ وَ يُحَرِّمُونَ مَا شَاءَ وَ لَا يَفْعَلُونَ إِلَّا مَا شَاءَ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ‏

They^-asws are His^-azwj door, and His^-azwj deputies, and His^-azwj barriers. They^-asws are permitting what He^-azwj Desires and are prohibiting what He^-azwj Desires, and are not doing except what He^-azwj Desires: they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27].

فَهَذِهِ الدِّيَانَةُ الَّتِي مَنْ تَقَدَّمَهَا غَرِقَ فِي بَحْرِ الْإِفْرَاطِ وَ مَنْ نَقَصَهُمْ عَنْ هَذِهِ الْمَرَاتِبِ الَّتِي رَتَّبَهُمُ اللَّهُ فِيهَا زَهَقَ فِي بَرِّ التَّفْرِيطِ وَ لَمْ يُوَفِّ آلَ مُحَمَّدٍ حَقَّهُمْ فِيمَا يَجِبُ عَلَى الْمُؤْمِنِ مِنْ مَعْرِفَتِهِمْ

So this is the Religion, one who precedes it would drown in the sea of excesses, and one who stays behind from these ranks which Allah^-azwj has Ranked them^-asws regarding it would vanish in the land of carelessness and would not be loyal to Progeny^-asws of Muhammad^-saww of their^-asws rights regarding what is Obligated upon the Momineen, from recognising them^-asws’.

ثُمَّ قَالَ خُذْهَا يَا مُحَمَّدُ فَإِنَّهَا مِنْ مَخْزُونِ الْعِلْمِ وَ مَكْنُونِهِ‏.

Then he^-asws said: ‘Take it, O Muhammad, for it is from the treasured knowledge and its hidden!’’[207]

22- ختص، الإختصاص الطَّيَالِسِيُّ وَ ابْنُ أَبِي الْخَطَّابِ عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ‏ مَرْوَانَ عَنِ الْمُنَخَّلِ بْنِ جَمِيلٍ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ: تَلَوْتُ عَلَى أَبِي جَعْفَرٍ ع هَذِهِ الْآيَةَ مِنْ قَوْلِ اللَّهِ‏ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْ‏ءٌ فَقَالَ إِنَّ رَسُولَ اللَّهِ ص حَرَصَ أَنْ يَكُونَ عَلِيٌّ وَلِيَّ الْأَمْرِ مِنْ بَعْدِهِ فَذَلِكَ الَّذِي عَنَى اللَّهُ‏ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْ‏ءٌ وَ كَيْفَ لَا يَكُونُ لَهُ مِنَ الْأَمْرِ شَيْ‏ءٌ وَ قَدْ فَوَّضَ اللَّهُ إِلَيْهِ فَقَالَ مَا أَحَلَّ النَّبِيُّ ص فَهُوَ حَلَالٌ وَ مَا حَرَّمَ النَّبِيُّ ص فَهُوَ حَرَامٌ‏.

(The book) ‘Al Ikhtisaas’ of Al Tayalisi, and Ibn Abu Al Khattab, from Ibn Sinan, from Ammar Bin Marwan, from Al Munakhal Bin Jameel, from Jabir Bin Yazeed who said,

‘This Verse was recited unto Abu Ja’far^-asws, from Words of Allah^-azwj: There isn’t anything for you from the matter [3:128]. He^-asws said: ‘Rasool-Allah^-saww was eager that Ali^-asws should happen to be Master of the Command (Wali Al-Amr) from after him^-saww. So, that is which Allah^-azwj Means: There isn’t anything for you from the matter [3:128]. And how can there not happen to be anything for him^-saww from the matter and Allah^-azwj has Delegated to him, so He^-azwj Said that whatever the Prophet^-saww permits so it is Permissible, and whatever the Prophet^-saww prohibits, so it is Prohibited’’.[208]

23- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ كَيْفَ كَانَ يَصْنَعُ أَمِيرُ الْمُؤْمِنِينَ ع بِشَارِبِ الْخَمْرِ قَالَ كَانَ يَحُدُّهُ قُلْتُ فَإِنْ عَادَ قَالَ كَانَ يَحُدُّهُ قُلْتُ فَإِنْ عَادَ قَالَ يَحُدُّهُ ثَلَاثَ مَرَّاتٍ فَإِنْ عَادَ كَانَ يَقْتُلُهُ

(The book) ‘Basaair Al Darajaat’ – Ibn Yazeed Al Qandy, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘How did Amir Al-Momineen^-asws deal with the drinker of wine?’ He^-asws said: ‘He^-asws applied the legal punishment on him’. I said, ‘And if he returned to it?’ He^-asws said: ‘He^-asws applied the legal punishment on him three times, and if he returned to it, he^-asws killed him’.

قُلْتُ كَيْفَ كَانَ يَصْنَعُ بِشَارِبِ الْمُسْكِرِ قَالَ مِثْلَ ذَلِكَ قُلْتُ فَمَنْ شَرِبَ الْخَمْرَ كَمَنْ شَرِبَ الْمُسْكِرَ قَالَ سَوَاءٌ فَاسْتَعْظَمْتُ ذَلِكَ فَقَالَ لَا تَسْتَعْظِمْ ذَلِكَ إِنَّ اللَّهَ لَمَّا أَدَّبَ نَبِيَّهُ ص ائْتَدَبَ فَفَوَّضَ إِلَيْهِ وَ إِنَّ اللَّهَ حَرَّمَ مَكَّةَ وَ إِنَّ رَسُولَ اللَّهِ ص حَرَّمَ الْمَدِينَةَ

I said, ‘Is the one who drinks wine like the one who drinks an intoxicant?’ He^-asws said: ‘(Yes it’s the) Same’. I considered that as great (major issue). He^-asws asked from me: ‘Don’t consider that to be grievous. When Allah^-azwj Educated His^-azwj Prophet^-saww (with the best morality) and He^-azwj Completed it, He^-azwj Delegated it to him^-saww (the Religion). Allah^-azwj Sanctified Mecca, and the Rasool-Allah^-saww sanctified Al-Medina.

فَأَجَازَ اللَّهُ لَهُ ذَلِكَ وَ إِنَّ اللَّهَ حَرَّمَ الْخَمْرَ وَ إِنَّ رَسُولَ اللَّهِ ص حَرَّمَ الْمُسْكِرَ فَأَجَازَ اللَّهُ ذَلِكَ كُلَّهُ لَهُ وَ إِنَّ اللَّهَ فَرَضَ فَرَائِضَ مِنَ الصُّلْبِ وَ إِنَّ رَسُولَ اللَّهِ ص أَطْعَمَ الْجَدَّ فَأَجَازَ اللَّهُ ذَلِكَ لَهُ ثُمَّ قَالَ حَرْفٌ وَ مَا حَرْفٌ‏ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏.

Allah^-azwj Permitted for him^-saww all of that. Allah^-azwj Prohibited the wine, and the Rasool-Allah^-saww prohibited all intoxicants. Allah^-azwj Permitted that for him^-saww; and Allah^-azwj Obligated the obligations from the lineages and that the Rasool-Allah^-saww included in it the ancestors. Allah^-azwj Permitted for him^-saww all of that. Then he^-asws said to him: ‘O Fazeyl, they have distorted (Tahreef), and what have they distorted There is one who obeys the Rasool, so he has obeyed Allah [4:80]’’.[209]

24- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ عَبْدِ اللَّهِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ع فَأَجْرَيْتُ اخْتِلَافَ الشِّيعَةِ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ مُتَفَرِّداً بِوَحْدَانِيَّتِهِ ثُمَّ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ فَمَكَثُوا أَلْفَ دَهْرٍ ثُمَّ خَلَقَ جَمِيعَ الْأَشْيَاءِ فَأَشْهَدَهُمْ خَلْقَهَا وَ أَجْرَى طَاعَتَهُمْ عَلَيْهَا وَ فَوَّضَ أُمُورَهَا إِلَيْهِمْ

(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Abdullah Bin Idrees, from Muhammad Bin Sinan who said,

‘I was in the presence of Abu Ja’far^-asws the 2^nd, and the differing of the Shias flowed (discussion), so he^-asws said: ‘O Muhammad! Allah^-azwj Blessed and Exalted did not cease to be singular, Individual with His^-azwj Oneness. Then He^-azwj Created Muhammad^-saww, and Ali^-asws, and (Syeda) Fatima^-asws. They^-asws remained for a thousand aeons. Then He^-azwj Created the entirety of the things and Made them^-asws witness its creation, and Flowed obedience to them^-asws upon these and Delegated its affairs to them^-asws.

فَهُمْ يُحِلُّونَ مَا يَشَاءُونَ وَ يُحَرِّمُونَ مَا يَشَاءُونَ وَ لَنْ يَشَاءُوا إِلَّا أَنْ يَشَاءَ اللَّهُ تَبَارَكَ وَ تَعَالَى

So, they^-asws are permitting whatever they^-asws so desire, and they^-asws are prohibiting whatever they^-asws desire, and they^-asws are never desiring except if Allah^-azwj Blessed and Exalted so Desires’.

ثُمَّ قَالَ يَا مُحَمَّدُ هَذِهِ الدِّيَانَةُ الَّتِي مَنْ تَقَدَّمَهَا مَرَقَ وَ مَنْ تَخَلَّفَ عَنْهَا مُحِقَ وَ مَنْ‏ لَزِمَهَا لَحِقَ خُذْهَا إِلَيْكَ يَا مُحَمَّدُ.

Then he^-asws said: ‘O Muhammad! This is the Religion which one who precedes it, reneges, and one who stays behind from it is obliterated, and one who necessitates it would catch up. Take it to you, O Muhammad!’’[210]

25- عد، العقائد اعْتِقَادُنَا فِي الْغُلَاةِ وَ الْمُفَوِّضَةِ أَنَّهُمْ كُفَّارٌ بِاللَّهِ جَلَّ جَلَالُهُ وَ أَنَّهُمْ شَرٌّ مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ وَ الْقَدَرِيَّةِ وَ الْحَرُورِيَّةِ وَ مِنْ جَمِيعِ أَهْلِ الْبِدَعِ وَ الْأَهْوَاءِ الْمُضِلَّةِ وَ أَنَّهُ مَا صَغَّرَ اللَّهَ جَلَّ جَلَالُهُ تَصْغِيرَهُمْ شَيْ‏ءٌ وَ قَالَ‏ جَلَّ جَلَالُهُ‏ ما كانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتابَ وَ الْحُكْمَ وَ النُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِباداً لِي مِنْ دُونِ اللَّهِ وَ لكِنْ كُونُوا رَبَّانِيِّينَ بِما كُنْتُمْ تُعَلِّمُونَ الْكِتابَ وَ بِما كُنْتُمْ تَدْرُسُونَ وَ لا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَ النَّبِيِّينَ أَرْباباً أَ يَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ‏ وَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ لا تَغْلُوا فِي دِينِكُمْ وَ لا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَ‏ وَ اعْتِقَادُنَا فِي النَّبِيِّ وَ الْأَئِمَّةِ ع أَنَّ بَعْضَهُمْ قُتِلُوا بِالسَّيْفِ وَ بَعْضَهُمْ بِالسَّمِّ وَ أَنَّ ذَلِكَ جَرَى عَلَيْهِمْ عَلَى الْحَقِيقَةِ وَ أَنَّهُ مَا شُبِّهَ أَمْرُهُمْ‏ لَا كَمَا يَزْعُمُهُ مَنْ يَتَجَاوَزُ الْحَدَّ فِيهِمْ مِنَ النَّاسِ بَلْ شَاهَدُوا قَتْلَهُمْ عَلَى الْحَقِيقَةِ وَ الصِّحَّةِ لَا عَلَى الْخَيَالِ وَ الْحَيْلُولَةِ وَ لَا عَلَى الشَّكِّ وَ الشُّبْهَةِ فَمَنْ زَعَمَ أَنَّهُمْ شُبِّهُوا أَوْ أَحَدٌ مِنْهُمْ فَلَيْسَ مِنْ دِينِنَا فِي شَيْ‏ءٍ وَ نَحْنُ مِنْهُ بِرَاءٌ وَ قَدْ أَخْبَرَ النَّبِيُّ ص وَ الْأَئِمَّةُ ع أَنَّهُمْ يُقْتَلُونَ‏ فَمَنْ قَالَ إِنَّهُمْ لَمْ يُقْتَلُوا فَقَدْ كَذَّبَهُمْ وَ مَنْ كَذَّبَهُمْ فَقَدْ كَذَّبَ اللَّهَ عَزَّ وَ جَلَّ وَ كَفَرَ بِهِ وَ خَرَجَ بِهِ عَنِ الْإِسْلَامِ‏ وَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ‏.

(This paragraph is just a commentary)

وَ كَانَ الرِّضَا ع يَقُولُ فِي دُعَائِهِ‏ اللَّهُمَّ إِنِّي بَرِي‏ءٌ مِنَ الْحَوْلِ وَ الْقُوَّةِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِكَ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ وَ أَبْرَأُ إِلَيْكَ مِنَ الَّذِينَ ادَّعَوْا لَنَا مَا لَيْسَ لَنَا بِحَقٍّ

And Al-Reza^-asws was saying in his^-asws supplication: ‘O Allah^-azwj! I^-asws disavow from the might and the strength (being for me^-asws), and there is no might nor strength except with You^-azwj. O Allah^-azwj! I^-asws seek Refuge with You^-azwj and disavow to You^-azwj from those who are claiming for us^-asws what isn’t for us with right.

اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِنَ الَّذِينَ قَالُوا فِينَا مَا لَمْ نَقُلْهُ فِي أَنْفُسِنَا اللَّهُمَّ لَكَ الْخَلْقُ وَ مِنْكَ الرِّزْقُ وَ إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ‏ اللَّهُمَّ أَنْتَ خَالِقُنَا وَ خَالِقُ آبَائِنَا الْأَوَّلِينَ وَ آبَائِنَا الْآخِرِينَ

O Allah^-azwj! I^-asws disavow to You^-azwj from those who are saying regarding us^-asws what we^-asws did not say it regarding ourselves^-asws. O Allah^-azwj! For You^-azwj is the Creating and from You^-azwj is the sustenance, (It is) You we worship And You do we seek Assistance (from) [1:5]. You^-azwj are our^-asws Creator and Creator of our^-asws forefathers^-as the former ones, and our^-asws forefathers^-asws the latter ones.

اللَّهُمَّ لَا تَلِيقُ الرُّبُوبِيَّةُ إِلَّا بِكَ وَ لَا تَصْلُحُ الْإِلَهِيَّةُ إِلَّا لَكَ فَالْعَنِ النَّصَارَى الَّذِينَ صَغَّرُوا عَظَمَتَكَ وَ الْعَنِ الْمُضَاهِئِينَ لِقَوْلِهِمْ مِنْ بَرِيَّتِكَ اللَّهُمَّ إِنَّا عَبِيدُكَ وَ أَبْنَاءُ عَبِيدِكَ لَا نَمْلِكُ لِأَنْفُسِنَا نَفْعاً وَ لَا ضَرّاً وَ لَا مَوْتاً وَ حَيَاةً وَ لَا نُشُوراً

O Allah^-azwj! The Lordship is false except with You^-azwj, and the Divinity is not correct except for You^-azwj, so Curse the Christians those who are belittling Your^-azwj Magnificence, and Curse the scoffer for speaking of Your^-azwj Forming. O Allah^-azwj! I^-asws am Your^-azwj servant and son^-asws for Your^-asws servant. We^-asws do not control any benefit for ourselves^-asws, nor any harm, nor death, nor life, nor Resurrection.

اللَّهُمَّ مَنْ زَعَمَ أَنَّا أَرْبَابٌ فَنَحْنُ مِنْهُ بِرَاءٌ وَ مَنْ زَعَمَ أَنَّ إِلَيْنَا الْخَلْقَ وَ عَلَيْنَا الرِّزْقَ‏ فَنَحْنُ بِرَاءٌ مِنْهُ كَبَرَاءَةِ عِيسَى ابْنِ مَرْيَمَ ع مِنَ النَّصَارَى

O Allah^-azwj! One who claims we^-asws are Lords, so we^-asws are disavowed from him, and one who claim that the creating is up to us^-asws, and the sustaining is up to us^-asws, so we are disavowed from him, like the disavowment of Isa^-as Ibn Maryam^-as from the Christians.

اللَّهُمَّ إِنَّا لَمْ نَدْعُهُمْ إِلَى مَا يَزْعُمُونَ فَلَا تُؤَاخِذْنَا بِمَا يَقُولُونَ وَ اغْفِرْ لَنَا مَا يَدَّعُونَ وَ لَا تَدَعْ عَلَى الْأَرْضِ مِنْهُمْ دَيَّاراً إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبادَكَ وَ لا يَلِدُوا إِلَّا فاجِراً كَفَّاراً.

O Allah^-azwj! We^-asws did not call them to what they are claiming, therefore do not Seize us^-asws with what they are saying, and Forgive us^-asws of what they are claiming and do not Leave upon the earth any dwelling of theirs. Surely, if You were to leave them, they would stray Your servants, and they will not beget any except immoral ones, Kafirs [71:27]’’.

وَ رُوِيَ عَنْ زُرَارَةَ أَنَّهُ قَالَ: قُلْتُ لِلصَّادِقِ ع إِنَّ رَجُلًا مِنْ وُلْدِ عَبْدِ اللَّهِ بْنِ سَبَإٍ يَقُولُ بِالتَّفْوِيضِ فَقَالَ وَ مَا التَّفْوِيضُ قُلْتُ‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ مُحَمَّداً وَ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَفَوَّضَ إِلَيْهِمَا فَخَلَقَا وَ رَزَقَا وَ أَمَاتَا وَ أَحْيَيَا فَقَالَ ع كَذَبَ عَدُوُّ اللَّهِ

And it is reported from Zurara having said,

‘I said to Al-Sadiq^-asws, ‘A man from the sons of Abdullah Bin Saba is speaking with the delegation (of Allah^-azwj)’. He^-asws said: ‘And what delegation?’ I said, ‘That Allah^-azwj Blessed and Exalted Created Muhammad^-saww and Ali^-asws and Delegated to them^-asws, and they^-asws create and sustain, and cause to die and (make to) live’. He^-asws said: ‘He is lying, enemy of Allah^-azwj’.

إِذَا انْصَرَفْتَ إِلَيْهِ فَاتْلُ عَلَيْهِ‏ هَذِهِ الْآيَةَ الَّتِي فِي سُورَةِ الرَّعْدِ أَمْ جَعَلُوا لِلَّهِ شُرَكاءَ خَلَقُوا كَخَلْقِهِ فَتَشابَهَ الْخَلْقُ عَلَيْهِمْ قُلِ اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ وَ هُوَ الْواحِدُ الْقَهَّارُ

When I returned to him, I recited this Verse to him which is in Surah Al Ra’ad: Or are they making associates to be for Allah who created like He Created, so the creation was confusing upon them?’ Say: ‘Allah is the Creator of all things, and He is the One, the Supreme’ [13:16].

فَانْصَرَفْتُ إِلَى الرَّجُلِ فَأَخْبَرْتُهُ فَكَأَنِّي أَلْقَمْتُهُ حَجَراً أَوْ قَالَ فَكَأَنَّمَا خَرِسَ

When I returned to the man and informed him, it was as if I had made him swallow a stone’, or said, ‘As if he was mute’.

وَ قَدْ فَوَّضَ اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيِّهِ ص أَمْرَ دِينِهِ فَقَالَ عَزَّ وَ جَلَ‏ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ قَدْ فَوَّضَ ذَلِكَ إِلَى الْأَئِمَّةِ ع وَ عَلَامَةُ الْمُفَوِّضَةِ وَ الْغُلَاةِ وَ أَصْنَافِهِمْ نِسْبَتُهُمْ مَشَايِخَ قُمْ وَ عُلَمَاءَهُمْ إِلَى الْقَوْلِ بِالتَّقْصِيرِ وَ عَلَامَةُ الْحَلَّاجِيَّةِ مِنَ الْغُلَاةِ دَعْوَى التَّجَلِّي بِالْعِبَادَةِ مَعَ تَرْكِهِمُ الصَّلَاةَ وَ جَمِيعَ الْفَرَائِضِ وَ دَعْوَى الْمَعْرِفَةِ بِأَسْمَاءِ اللَّهِ الْعُظْمَى وَ دَعْوَى انْطِبَاعِ الْحَقِّ لَهُمْ وَ أَنَّ الْوَلِيَّ إِذَا خَلُصَ وَ عَرَفَ مَذْهَبَهُمْ فَهُوَ عِنْدَهُمْ أَفْضَلُ مِنَ الْأَنْبِيَاءِ ع وَ مِنْ عَلَامَتِهِمْ دَعْوَى عِلْمِ الْكِيمِيَاءِ وَ لَمْ يَعْلَمُوا مِنْهُ إِلَّا الدَّغَلَ وَ تَنْفِيقَ الشَّبَهِ وَ الرَّصَاصِ عَلَى الْمُسْلِمِينَ‏.

(This paragraph is not part of the Hadeeth)[211]

باب 11 نفي السهو عنهم عليهم السلام‏

CHAPTER 11 – NEGATION OF THE FORGETFULNESS FROM THEM^-asws

1- ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ قَالَ: قُلْتُ لِلرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ إِنَّ فِي الْكُوفَةِ قَوْماً يَزْعُمُونَ أَنَّ النَّبِيَّ ص لَمْ يَقَعْ عَلَيْهِ السَّهْوُ فِي صَلَاتِهِ

(The book) ‘Uyoon Akhbar Al Reza^-asws’ – Tameem Al Qureyshi, from his father, from Ahmad Bin Ali Al Ansary, from Al Harwy who said,

‘I said to Al-Reza^-asws, ‘O son^-asws of Rasool-Allah^-saww! There is a group of people in Al-Kufa who are claiming that the Prophet^-saww, the forgetfulness did not occur upon him^-saww during his^-saww Salat’.

فَقَالَ كَذَبُوا لَعَنَهُمُ اللَّهُ إِنَّ الَّذِي لَا يَسْهُو هُوَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ.

He^-asws said: ‘They are lying, may Allah^-azwj Curse them! The One who does not Forget, He^-azwj is Allah^-azwj, there is no god except He^-azwj’’.[212] (Derogatory)

2- سر، السرائر ابْنُ مَحْبُوبٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ: ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ ع السَّهْوَ فَقَالَ وَ يَنْفَلِتُ مِنْ ذَلِكَ أَحَدٌ رُبَّمَا أَقْعَدْتُ الْخَادِمَ خَلْفِي يَحْفَظُ عَلَيَّ صَلَاتِي‏.

(The book) ‘Al Sarair’ of Ibn Mahboub – From Hammad, from Rabie, from Al Fuzeyl who said,

‘I mentioned the forgetfulness to Abu Abdullah^-asws, so he^-asws said: ‘And can anyone be away from that. Sometimes I made the servant to sit behind me^-asws, preserving my^-asws Salat upon me^-asws’’.[213]

3- يب، تهذيب الأحكام مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع هَلْ سَجَدَ رَسُولُ اللَّهِ ص سَجْدَتَيِ السَّهْوِ قَطُّ فَقَالَ لَا وَ لَا يَسْجُدُهُمَا فَقِيهٌ‏.

(The book) ‘Tehzeeb Al Ahkam’ – Muhammad Bin Ali Bin Mahboub, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Bukeyr, from Zurara who said,

‘I asked Abu Ja’far^-asws, ‘Did Rasool-Allah^-saww perform the two Sajdahs of the forgetfulness at all?’ He^-asws said: ‘No, nor does a jurist do the two Sajdahs’’.[214]

Notes by Majlisi –

قد مر في صفات الإمام عن الرضا ع‏ فهو معصوم مؤيد موفق مسدد قد أمن من الخطإ و الزلل و العثار.

It has passed in the description of the Imam^-asws from Al-Reza^-asws, he^-asws is infallible, Supported harmonised, Protected having been Secured from the mistakes, and the slips and the stumbles’.

وَ سَيَأْتِي فِي تَفْسِيرِ النُّعْمَانِيِّ فِي كِتَابِ الْقُرْآنِ بِإِسْنَادِهِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنِ الصَّادِقِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: فِي بَيَانِ صِفَاتِ الْإِمَامِ فَمِنْهَا أَنْ يُعْلَمَ الْإِمَامُ الْمُتَوَلِّي عَلَيْهِ أَنَّهُ مَعْصُومٌ مِنَ الذُّنُوبِ كُلِّهَا صَغِيرِهَا وَ كَبِيرِهَا

And I shall be bringing in Tafseer Al Numani, the in the book of the Quran, by his chain from Ismail Bin Jabir,

‘From Al-Sadiq^-asws, from Amir Al-Momineen^-asws having said in explanation of the description of the Imam^-asws – From these is that the Imam^-asws knows, the one^-asws in charge upon it, that he^-asws is infallible from the sins, all of them, its minor ones and its major ones.

لَا يَزِلُّ فِي الْفُتْيَا وَ لَا يُخْطِئُ فِي الْجَوَابِ وَ لَا يَسْهُو وَ لَا يَنْسَى وَ لَا يَلْهُو بِشَيْ‏ءٍ مِنْ أَمْرِ الدُّنْيَا وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ ع عَدَلُوا عَنْ أَخْذِ الْأَحْكَامِ عَنْ أَهْلِهَا مِمَّنْ فَرَضَ اللَّهُ طَاعَتَهُمْ مِمَّنْ لَا يَزِلُّ وَ لَا يُخْطِئُ وَ لَا يَنْسَى.

He^-asws neither errs is issuing verdicts, nor mistakes in answering, nor forgets, nor mistakes, nor plays with anything from the matters of the world’, and continued the Hadeeth up to he^-asws said: ‘They turned away from taking the rulings from its rightful ones, from the ones Allah^-azwj had Obligated the obedience to them^-asws, from the ones^-asws who neither slip, nor make mistakes, nor forget’’.

باب 12 أنه جرى لهم من الفضل و الطاعة مثل ما جرى لرسول الله ص و أنهم في الفضل سواء

CHAPTER 12 – IT FLOWS FOR THEM^-asws FROM THE MERITS AND THE OBEDIENCE LIKE WHAT FLOWED FOR RASOOL-ALLAH^-azwj, AND THEY^-asws ARE EQUAL IN THE MERITS

1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ عَنْ نَصْرِ بْنِ الْحَسَنِ الْوَرَامِينِيِّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الصَّيْرَفِيِّ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ: دَخَلْتُ أَنَا وَ سُلَيْمَانُ بْنُ خَالِدٍ عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَابْتَدَأَنِي فَقَالَ يَا سُلَيْمَانُ مَا جَاءَ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يُؤْخَذُ بِهِ وَ مَا نَهَى عَنْهُ يُنْتَهَى عَنْهُ جَرَى لَهُ مِنَ الْفَضْلِ مَا جَرَى لِرَسُولِ اللَّهِ ص وَ لِرَسُولِهِ الْفَضْلُ عَلَى جَمِيعِ مَنْ خَلَقَ اللَّهُ

(The book) ‘Al Amaali’ of the sheikh Al Tusi Al Mufeed, from Al Hassan Bin Hamza, from Nasr Bin Al Hassan Al Warameety, from Sahl, from Muhammad Bin Al Waleed Al Sayrafi, from Saeed Al A’araj who said,

‘I and Suleyman Bin Khalid entered to see Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, and he^-asws initiated me saying: ‘O Suleyman! Whatever has come from Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, take with it, and whatever has been forbidden from him^-asws, end up from it. It flows for him^-asws from the merits what had flowed for Rasool-Allah^-saww, and for His^-azwj Rasool^-saww is the merit upon the entirety of the ones Allah^-azwj Created.

الْعَائِبُ عَلَى أَمِيرِ الْمُؤْمِنِينَ فِي شَيْ‏ءٍ كَالْعَائِبِ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ ص وَ الرَّادُّ عَلَيْهِ فِي صَغِيرٍ أَوْ كَبِيرٍ عَلَى حَدِّ الشِّرْكِ بِاللَّهِ

The one who faults upon Amir Al-Momineen^-asws regarding anything is like the faulter upon Allah^-azwj and upon His^-azwj Rasool^-saww, and the rejecter upon him^-asws regarding anything small or bid, is upon a limit of the association (Shirk) with Allah^-azwj.

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع بَابَ اللَّهِ الَّذِي لَا يُؤْتَى إِلَّا مِنْهُ وَ سَبِيلَهُ الَّذِي مَنْ تَمَسَّكَ بِغَيْرِهِ هَلَكَ كَذَلِكَ جَرَى حُكْمُ الْأَئِمَّةِ ع بَعْدَهُ وَاحِدٍ بَعْدَ وَاحِدٍ جَعَلَهُمْ‏ أَرْكَانَ الْأَرْضِ وَ هُمُ الْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ فَوْقَ الْأَرْضِ وَ مَنْ تَحْتَ الثَّرَى

Amir Al-Momineen^-asws is a door of Allah^-azwj which He^-azwj cannot be accessed except from it, and His^-azwj Way – which if one adheres with another, is destroyed. Similar to that flow the rulings of the Imams^-asws after him^-asws, one after one. Allah^-azwj Made them^-asws as cornerstones of the earth, and they^-asws are the far-reaching argument upon the ones above the earth, and ones beneath the soil.

أَ مَا عَلِمْتَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ أَنَا قَسِيمُ اللَّهِ بَيْنَ الْجَنَّةِ وَ النَّارِ وَ أَنَا الْفَارُوقُ الْأَكْبَرُ وَ أَنَا صَاحِبُ الْعَصَا وَ الْمِيسَمِ وَ لَقَدْ أَقَرَّ لِي جَمِيعُ الْمَلَائِكَةِ وَ الرُّوحُ بِمِثْلِ مَا أَقَرُّوا لِمُحَمَّدٍ ص وَ لَقَدْ حُمِلْتُ مِثْلَ حَمُولَةِ مُحَمَّدٍ وَ هُوَ حَمُولَةُ الرَّبِّ

Do you not know that Amir Al-Momineen^-asws was saying: ‘I^-asws am the distributor for Allah^-azwj between the Paradise and the Fire, and I^-asws am the greatest differentiator, and I^-asws am the owner of the staff (of Musa^-as), and the branding iron, and the entirety of the Angels has acknowledged to me^-asws, and (so did) the (Holy) Spirit with the like of what they had acknowledged to Muhammad^-saww, and I^-asws have carried like the load of Muhammad^-saww, and it is the Load of the Lord^-azwj.

وَ أَنَّ مُحَمَّداً ص يُدْعَى فَيُكْسَى فَيُسْتَنْطَقُ فَيَنْطِقُ وَ أُدْعَى فَأُكْسَى وَ أُسْتَنْطَقُ فَأَنْطِقُ وَ لَقَدْ أُعْطِيتُ خِصَالًا لَمْ يُعْطَهَا أَحَدٌ قَبْلِي عُلِّمْتُ الْبَلَايَا وَ الْقَضَايَا وَ فَصْلَ الْخِطَابِ‏.

And (on the Day of Qiyamah) Muhammad^-saww would be Called and clothed and told to speak, so he^-saww will speak, and I^-asws will be Called and clothed and told to speak, so I^-asws shall speak; and I^-asws have been Given characteristics no one before me^-asws has been Given. I^-asws know the afflictions and the judgment and the decisive address!’’[215]

2- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا أَنَّهُ ع كَتَبَ إِلَيْهِ قَالَ أَبُو جَعْفَرٍ ع‏ لَا يَسْتَكْمِلُ عَبْدٌ الْإِيمَانَ حَتَّى يَعْرِفَ أَنَّهُ يَجْرِي لِآخِرِهِمْ مَا يَجْرِي لِأَوَّلِهِمْ فِي الْحُجَّةِ وَ الطَّاعَةِ وَ الْحَلَالِ وَ الْحَرَامِ سَوَاءً وَ لِمُحَمَّدٍ ص وَ أَمِيرِ الْمُؤْمِنِينَ ع فَضْلُهُمَا الْخَبَرَ.

(The book) ‘Qurb Al Asnad’ – Ibn Isa, from Al Bazanty,

 ‘From Al-Reza^-asws having been written to, said: ‘Abu Ja’far^-asws said: ‘The Eman is not complete for a servant until he recognises that it flows for their^-asws last one^-asws what flows for their^-asws first one^-asws, regarding the Divine Authority, and the obedience, and the Permissible, and the Prohibition, same, and for Muhammad^-saww and Amir Al Momineen^-asws are their^-asws merits’’.[216]

3- ير، بصائر الدرجات عَلِيُّ بْنُ حَسَّانَ عَنْ أَبِي عَبْدِ اللَّهِ الرِّيَاحِيِّ عَنْ أَبِي الصَّامِتِ الْحُلْوَانِيِ‏ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فَضْلُ أَمِيرِ الْمُؤْمِنِينَ ع مَا جَاءَ بِهِ أُخِذَ بِهِ وَ مَا نَهَى عَنْهُ انْتُهِيَ عَنْهُ وَ جَرَى لَهُ مِنَ الطَّاعَةِ بَعْدَ رَسُولِ اللَّهِ ص مِثْلُ الَّذِي جَرَى لِرَسُولِ اللَّهِ ص وَ الْفَضْلُ لِمُحَمَّدٍ ص

(The book) ‘Basaair Al Darajaat’ – Ali Bin Hassan, from Abu Abdullah Al Rayyahi, from Abu Al Samit Al Halwany,

‘From Abu Ja’far^-asws having said: ‘A merit of Amir Al-Momineen^-asws is whatever he^-asws came with, take with it, and whatever he^-asws forbade from, end from it, and it flows for him^-asws of the obedience after Rasool-Allah^-saww like that which flowed for Rasool-Allah^-saww, and the merit is for Muhammad^-saww.

الْمُتَقَدِّمُ بَيْنَ يَدَيْهِ كَالْمُتَقَدِّمِ بَيْنَ يَدَيِ اللَّهِ وَ رَسُولِهِ وَ الْمُتَفَضِّلُ عَلَيْهِ كَالْمُتَفَضِّلِ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ الرَّادُّ عَلَيْهِ فِي صَغِيرَةٍ أَوْ كَبِيرَةٍ عَلَى حَدِّ الشِّرْكِ بِاللَّهِ

The one advancing in front of him^-asws is like the one advancing in front of Allah^-azwj and His^-azwj Rasool^-saww, and the one (trying to be) superior to him^-asws is like the one (trying to be) superior upon Allah^-azwj and upon His^-azwj Rasool^-saww, and the rejecter to him^-asws in anything minor or major is upon a limit of the Shirk (association) with Allah^-azwj.

فَإِنَّ رَسُولَ اللَّهِ ص بَابُ اللَّهِ الَّذِي لَا يُؤْتَى إِلَّا مِنْهُ وَ سَبِيلُهُ الَّذِي مَنْ سَلَكَهُ وَصَلَ إِلَى اللَّهِ وَ كَذَلِكَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ بَعْدِهِ وَ جَرَى فِي الْأَئِمَّةِ وَاحِداً بَعْدَ وَاحِدٍ

Rasool- Allah^-azwj is a door of Allah^-azwj which He^-azwj cannot be accessed except from it, and His^-azwj Way which one who travels in – it would arrive to Allah^-azwj, and like that was/is Amir Al-Momineen^-asws from after him^-saww, and it flows in the Imams^-asws, one after one.

جَعَلَهُمُ اللَّهُ أَرْكَانَ الْأَرْضِ أَنْ تَمِيدَ بِأَهْلِهَا وَ عُمُدَ الْإِسْلَامِ وَ رَابِطَهُ عَلَى سَبِيلِ هُدَاهُ وَ لَا يَهْتَدِي هَادٍ إِلَّا بِهُدَاهُمْ وَ لَا يَضِلُّ خَارِجٌ مِنْ هُدًى‏ إِلَّا بِتَقْصِيرٍ عَنْ حَقِّهِمْ وَ أُمَنَاءَ اللَّهِ عَلَى مَا أُهْبِطَ مِنْ عِلْمٍ أَوْ عُذْرٍ أَوْ نُذْرٍ وَ الْحُجَّةَ الْبَالِغَةَ عَلَى مَنْ فِي الْأَرْضِ

Allah^-azwj Made them^-asws cornerstones of the earth lest it convulses with its inhabitants, and pillars of Al-Islam, and His^-azwj connectors upon the Way of His^-azwj Guidance. Neither can anyone guide except by their^-asws guidance nor can he stray outside from guidance except by being deficient of their^-asws rights; and as trustees of Allah^-azwj upon what He^-azwj Sent down from the knowledge, or excuse or warning, and the far-reaching arguments upon the ones in the earth.

يَجْرِي لِآخِرِهِمْ مِنَ اللَّهِ مِثْلُ الَّذِي جَرَى لِأَوَّلِهِمْ وَ لَا يَصِلُ أَحَدٌ إِلَى شَيْ‏ءٍ مِنْ ذَلِكَ إِلَّا بِعَوْنِ اللَّهِ

It flows from Allah^-azwj for their last one like that which flows for their^-asws first one, and no one can arrive to anything from that except by Assistance of Allah^-azwj.

وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَنَا قَسِيمُ الْجَنَّةِ وَ النَّارِ لَا يَدْخُلُهَا دَاخِلٌ إِلَّا عَلَى أَحَدِ قِسْمَيَ‏ وَ أَنَا الْفَارُوقُ الْأَكْبَرُ وَ أَنَا الْإِمَامُ لِمَنْ بَعْدِي وَ الْمُؤَدِّي عَمَّنْ كَانَ قَبْلِي وَ لَا يَتَقَدَّمُنِي أَحَدٌ إِلَّا أَحْمَدُ ص وَ إِنِّي وَ إِيَّاهُ لَعَلَى سَبِيلٍ وَاحِدٍ إِلَّا أَنَّهُ هُوَ الْمَدْعُوُّ بِاسْمِهِ

And Amir Al-Momineen^-asws said: ‘I^-asws am the distributor of the Paradise and the Fire. No entering one can enter except upon one of my^-asws two distributions, and I^-asws am the greatest differentiator, and I^-asws am the Imam^-asws of the ones after me^-asws and the fulfiller of the one who were before me^-asws, and no one can precede me^-asws except Ahmad^-saww, and I^-asws and him^-saww are upon one way except that he^-asws would called by his^-saww name.

وَ لَقَدْ أُعْطِيتُ السِّتَ‏ عِلْمَ الْمَنَايَا وَ الْبَلَايَا وَ الْوَصَايَا وَ الْأَنْسَابَ وَ فَصْلَ الْخِطَابِ‏ وَ إِنِّي لَصَاحِبُ الْكَرَّاتِ وَ دَوْلَةِ الدُّوَلِ وَ إِنِّي لَصَاحِبُ الْعَصَا وَ الْمِيسَمِ وَ الدَّابَّةُ الَّتِي تُكَلِّمُ النَّاسَ.

And I^-asws have been Given the six – knowledge of the deaths and the afflictions, and the doctrines, and the lineages, and the decisive address, and I^-asws am in charge of the Returns and the government of the governments, and I^-asws am the owner of the staff (of Musa^-as), and the branding iron, and the walker who shall speak to the people’’.[217]

4- ك، إكمال الدين مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: دَخَلْتُ أَنَا وَ أَخِي عَلَى جَدِّي رَسُولِ اللَّهِ ص فَأَجْلَسَنِي عَلَى فَخِذِهِ وَ أَجْلَسَ أَخِيَ الْحَسَنَ عَلَى فَخِذِهِ الْآخَرِ

(The book) ‘Ikmal Al Deen’ – Majaylawiya, from his uncle, from Al Barqy, from Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal, from Al Sumali,

‘From Abu Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws Al-Husayn^-asws having said: ‘I^-asws and my^-asws brother^-asws entered to see my^-asws grandfather Rasool-Allah^-saww. He^-saww made me^-asws sit upon his^-saww thigh and seated my^-asws brother^-asws Al Hassan^-asws upon his^-saww other thigh.

ثُمَّ قَبَّلَنَا وَ قَالَ بِأَبِي أَنْتُمَا مِنْ إِمَامَيْنِ سِبْطَيْنِ اخْتَارَكُمَا اللَّهُ مِنِّي وَ مِنْ أَبِيكُمَا وَ مِنْ أُمِّكُمَا وَ اخْتَارَ مِنْ صُلْبِكَ يَا حُسَيْنُ تِسْعَةَ أَئِمَّةٍ تَاسِعُهُمْ قَائِمُهُمْ وَ كُلُّهُمْ‏ فِي الْفَضْلِ وَ الْمَنْزِلَةِ سَوَاءٌ عِنْدَ اللَّهِ تَعَالَى‏.

Then he^-saww kissed us^-asws and said: ‘By my^-saww father^-as! You^-asws two are from the Imams^-asws, grandsons^-asws. Allah^-azwj has Chosen you^-asws both from me^-saww, and from your^-asws father^-asws, and from your^-asws mother^-asws, and Chosen from your^-asws lineage, O Husayn^-asws, nine Imams^-asws, the ninth of them^-asws being their Qaim^-asws, and all of them^-asws regarding the merits and the status are equal in the Presence of Allah^-azwj the Exalted’’.[218]

5- ير، بصائر الدرجات أَحْمَدُ بْنُ مُوسَى عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الَّذِينَ آمَنُوا وَ اتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمانٍ أَلْحَقْنا بِهِمْ ذُرِّيَّتَهُمْ وَ ما أَلَتْناهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْ‏ءٍ قَالَ الَّذِينَ آمَنُوا النَّبِيُّ ص وَ أَمِيرُ الْمُؤْمِنِينَ وَ الذُّرِّيَّةُ الْأَئِمَّةُ الْأَوْصِيَاءُ أَلْحَقْنَا بِهِمْ وَ لَمْ تَنْقُصْ ذُرِّيَّتُهُمْ مِنَ الْجِهَةِ الَّتِي جَاءَ بِهَا مُحَمَّدٌ ص فِي عَلِيٍّ وَ حُجَّتُهُمْ وَاحِدَةٌ وَ طَاعَتُهُمْ وَاحِدَةٌ.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Musa, from Al Khasshab, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullah^-asws having said: ‘And those who believe and their offspring follow them with Eman, We will Unite their offspring to be with them and We will not Deprive them of anything from their deeds [52:21], he^-asws said: ‘And those who believe – this is the Prophet^-saww and Amir Al-Momineen^-asws, and their offspring – and the Imams^-asws, the successors^-asws, We will Unite – and nothing will be deficient from the offspring anything from the authority which Muhammad^-saww came with regarding Ali^-asws, and their^-asws Proofs are one, and their^-asws obedience is one (the same)’’.[219]

6- ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَارِثِ النَّضْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ رَسُولُ اللَّهِ ص وَ نَحْنُ فِي الْأَمْرِ وَ النَّهْيِ وَ الْحَلَالِ وَ الْحَرَامِ نَجْرِي مَجْرَى وَاحِدٍ فَأَمَّا رَسُولُ اللَّهِ وَ عَلِيٌّ فَلَهُمَا فَضْلُهُمَا.

(The book) ‘Basaair Al Darajaat’ – Ali Bin Ismail, from Safwan Bin Yahya, from Ibn Muskan, from Al Haris Al Nazry,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Rasool-Allah^-saww and us^-asws, regarding the orders and the forbiddances, and the Permissible(s), and the Prohibitions, are flowing one flow. As for Rasool-Allah^-saww and Ali^-asws, for them^-asws is their superiority’’.[220]

7- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ النُّمَيْرِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: نَحْنُ فِي الْعِلْمِ وَ الشَّجَاعَةِ سَوَاءٌ وَ فِي الْعَطَايَا عَلَى قَدْرِ مَا نُؤْمَرُ.

(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Dawood Al Numeyri, from Ali Bin Ja’far,

‘From Abu Al-Hassan^-asws having said: ‘We^-asws, regarding the knowledge, and the bravery are equal, and regarding the awards, are upon a measurement of what we^-asws decree’’.[221]

8- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا بَا مُحَمَّدٍ كُلُّنَا نَجْرِي فِي الطَّاعَةِ وَ الْأَمْرِ مَجْرَى وَاحِدٍ وَ بَعْضُنَا أَعْلَمُ مِنْ بَعْضٍ‏.

(The book) ‘Basaair Al Darajaat’ – Ibn Yazeed, from Abu Umeyr, from Muhammad Bin Yahya, from Abu Baseer who said,

‘O Abu Muhammad^-saww! We^-asws all flow one flow regarding the obedience and the commands, and some of us^-asws are more knowledgeable than some’’.[222]

9- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَوْ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: قُلْنَا الْأَئِمَّةُ بَعْضُهُمْ أَعْلَمُ مِنْ بَعْضٍ قَالَ نَعَمْ وَ عِلْمُهُمْ بِالْحَلَالِ وَ الْحَرَامِ وَ تَفْسِيرِ الْقُرْآنِ وَاحِدٌ.

(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Al Hurr,

‘From Abu Abdullah^-asws, or from the one who reported it, from Abu Abdullah^-asws, We said: ‘The Imams^-asws, some of them^-asws are more knowledgeable than some?’ He^-asws said: ‘Yes, and their^-asws knowledge with the Permissible and the Prohibitions and interpretation of the Quran, is one’’.[223]

10- جا، المجالس للمفيد أَبُو غَالِبٍ الزُّرَارِيُّ عَنِ الْحِمْيَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ أَوَّلُنَا دَلِيلٌ عَلَى آخِرِنَا وَ آخِرُنَا مُصَدِّقٌ لِأَوَّلِنَا وَ السُّنَّةُ فِينَا سَوَاءٌ إِنَّ اللَّهَ تَعَالَى إِذَا حَكَمَ بِحُكْمٍ أَجْرَاهُ‏.

(The book) ‘Al Majalis’ of Al Mufeed – Abu Ghalib Al Zurary, from Al Himeyri, from Al Hassan Bin Ali, from Al Hassan Bin Zakariya, from Muhammad Bin Sinan, and Yunus Bin Yaqoub, from Abdul A’ala Bin Ayn who said,

‘Our^-asws first one is a pointer upon our^-asws last one, and our^-asws last one is a ratifier of our^-asws first one, and the Sunnah among us^-asws is one. Allah^-azwj the Exalted, when He^-azwj Judges with a Judgment, Flows it’’.[224]

11- ختص، الإختصاص ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع بَابَ اللَّهِ الَّذِي لَا يُؤْتَى إِلَّا مِنْهُ وَ سَبِيلَهُ الَّذِي مَنْ سَلَكَ بِغَيْرِهِ هَلَكَ وَ كَذَلِكَ جَرَى لِلْأَئِمَّةِ الْهُدَاةِ وَاحِداً بَعْدَ وَاحِدٍ جَعَلَهُمُ اللَّهُ أَرْكَانَ الْأَرْضِ أَنْ تَمِيدَ بِأَهْلِهَا وَ حُجَّتَهُ الْبَالِغَةَ عَلَى مَنْ فَوْقَ الْأَرْضِ وَ مَنْ تَحْتَ الثَّرَى‏.

(The book) ‘Al Ikhtisaas’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Muhammad Bin Sinan, from Al Mufazzal who said,

‘I heard Abu Abdullah^-asws saying: ‘Amir Al-Momineen^-asws was a door of Allah^-azwj which He^-azwj cannot be accessed except from it, and His^-azwj Way which one who travels with another, would be destroyed; and like that it flows for the Imams^-asws of guidance, one after one. Allah^-azwj Made them^-asws cornerstones of the earth lest is convulses with its inhabitants, and His^-azwj far-reaching argument upon the ones above the earth and ones beneath the soil’’.[225]

12- ختص، الإختصاص ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ كُلُّنَا نَجْرِي فِي الطَّاعَةِ وَ الْأَمْرِ مَجْرَى وَاحِدٍ وَ بَعْضُنَا أَعْظَمُ مِنْ بَعْضٍ‏.

(The book) ‘Al Ikhtisaas’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, and Muhammad Bin Abdul Hameed, from Al Bazanty,

‘From Al-Reza^-asws having said: ‘Abu Abdullah^-asws said: ‘We^-asws all flow one flow regarding the obedience and the commands, and some of us^-asws are greater than some’’.[226]

13- ختص، الإختصاص مُحَمَّدُ بْنُ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ شَيْ‏ءٌ يَخْرُجُ مِنْ عِنْدِ اللَّهِ إِلَّا بَدَأَ بِرَسُولِ اللَّهِ ثُمَّ بِأَمِيرِ الْمُؤْمِنِينَ ثُمَّ بِمَنْ بَعْدَهُ لِيَكُونَ عِلْمُ آخِرِهِمْ مِنْ عِنْدِ أَوَّلِهِمْ وَ لَا يَكُونَ آخِرُهُمْ أَعْلَمَ مِنْ أَوَّلِهِمْ‏.

(The book) ‘Al Ikhtisaas’ – Muhammad Bin Isa, from Yunus, from one of his men,

‘From Abu Abdullah^-asws having said: ‘There isn’t anything coming from the Presence of Allah^-azwj, except it began with Rasool-Allah^-saww, then with Amir Al-Momineen^-asws, then with ones^-asws from after him^-asws, for the knowledge of their^-asws last one^-asws to be from their^-asws first one^-asws, and their^-asws last one^-asws cannot happen to be more knowledgeable than their^-asws first one^-asws’’.[227]

14- ختص، الإختصاص عَلِيُّ بْنُ الْحَسَنِ‏ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ أَبِي الصَّبَّاحِ مَوْلَى آلِ سَامٍ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع‏ أَنَا وَ أَبُو الْمَغْرَاءِ إِذْ دَخَلَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ السَّوَادِ فَقَالَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

(The book) ‘Al Ikhtisaas’ – Ali Bin Al Hassan, from Ibn Al Waleed, from Al Saffar, from Ali Bin Al Sindy, from Muhammad Bin Amro, from Abu Al Sabbah a slave of family of Saam who said,

‘We were in the presence of Abu Abdullah^-asws, I and Abu Al-Magra’a, when a man from the majority entered to us and said, ‘Greetings be unto you^-asws of Amir Al-Momineen^-asws, and Mercy of Allah^-azwj and His^-azwj Blessings’.

قَالَ لَهُ أَبُو عَبْدِ اللَّهِ عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ ثُمَّ اجْتَذَبَهُ وَ أَجْلَسَهُ إِلَى جَنْبِهِ

Abu Abdullah^-asws said to him: ‘Upon you be the greetings, and Mercy of Allah^-azwj and His^-azwj Blessings’. Then he^-asws pulled him and had him seated to his^-asws side’.

فَقُلْتُ لِأَبِي الْمَغْرَاءِ أَوْ قَالَ لِي أَبُو الْمَغْرَاءِ إِنَّ هَذَا الِاسْمَ مَا كُنْتُ أَرَى أَحَداً يُسَلِّمُ بِهِ إِلَّا عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا الصَّبَّاحِ‏ إِنَّهُ لَا يَجِدُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ لِآخِرِنَا مَا لِأَوَّلِنَا.

I said to Abu Al-Magra’a, or Abu Al-Magra’a said to me, ‘This is a name (title), I did not view anyone should be greeted with except upon Amir Al-Momineen Ali^-asws’. So Abu Abdullah^-asws said to me: ‘O Abu Al-Sabbah! A servant will not find the reality of Eman until he knows that for the last of us^-asws is what is for the first of us^-asws’’.[228]

15- ختص، الإختصاص عَنْ مَالِكِ بْنِ عَطِيَّةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْأَئِمَّةُ يَتَفَاضَلُونَ قَالَ أَمَّا فِي الْحَلَالِ وَ الْحَرَامِ فَعِلْمُهُمْ فِيهِ سَوَاءٌ وَ هُمْ يَتَفَاضَلُونَ فِيمَا سِوَى ذَلِكَ‏.

(The book) ‘Al Ikhtisaas’ – From Malik Bin Atiya who said,

‘I said to Abu Abdullah^-asws, ‘The Imams^-asws are (of different) seniority?’ He^-asws said: ‘As for regarding the Permissible(s) and the Prohibitions, their^-asws knowledge regarding it is equal, and they^-asws are (of different) seniority regarding what is besides that’’.[229]

16- ختص، الإختصاص عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ لَا يَسْتَكْمِلُ عَبْدٌ الْإِيمَانَ حَتَّى يَعْرِفَ أَنَّهُ يَجْرِي لِآخِرِنَا مَا يَجْرِي لِأَوَّلِنَا وَ هُمْ فِي الطَّاعَةِ وَ الْحُجَّةِ وَ الْحَلَالِ وَ الْحَرَامِ سَوَاءٌ وَ لِمُحَمَّدٍ وَ أَمِيرِ الْمُؤْمِنِينَ ع فَضْلُهُمَا.

(The book) ‘Al Ikhtisaas’ – From Ahmad Bin Umar Al Halby who said,

‘Abu Ja’far^-asws said: ‘The Eman will not be complete for a servant until he recognises that it flows for our^-asws last one what flows for our^-asws first one, and they^-asws are equal regarding the obedience, and the Divine Authority, and the Permissible(s), and the Prohibitions, and for Muhammad^-saww and Amir Al-Momineen^-asws is their^-asws superiority’’.[230]

17- أَقُولُ رَوَى أَبُو الْحَسَنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَاذَانَ فِي كِتَابِ الْمَنَاقِبِ بِإِسْنَادِهِ عَنْ حَبَّةَ الْعُرَنِيَّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَنَا سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ وَ أَنْتَ يَا عَلِيُّ سَيِّدُ الْخَلَائِقِ بَعْدِي أَوَّلُنَا كَآخِرِنَا وَ آخِرُنَا كَأَوَّلِنَا.

I am saying, ‘It is reported by Al Hassan Muhammad Bin Ahmad Bin Ali Bin Al Hassan Bin Shazan in the book ‘Al Manaqib’, from Habbat Al Urny,

‘From Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-saww am chief of the former ones and the latter ones, and you^-asws, O Ali^-asws, and chief of the creatures after me^-saww. Our^-asws first one is like our^-asws last one, and our^-asws last one is like our^-asws first one’’.[231]

18- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَفْضَلُ خَلْقِ اللَّهِ غَيْرِي وَ الْحَسَنُ وَ الْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَ أَبُوهُمَا خَيْرٌ مِنْهُمَا وَ إِنَ‏ فَاطِمَةَ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ وَ إِنَّ عَلِيّاً خَتَنِي‏ وَ لَوْ وَجَدْتُ لِفَاطِمَةَ خَيْراً مِنْ عَلِيٍّ لَمْ أُزَوِّجْهَا مِنْهُ‏.

And from Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘Ali^-asws Bin Abu Talib^-asws is the most superior of the Creatures of Allah^-azwj apart from me^-saww, and Al-Hassan^-asws and Al-Husayn^-asws are chiefs of the youths of the inhabitants of the Paradise, and their^-asws father^-asws is better than them^-asws, and (Syeda) Fatima^-asws is chieftess of the women of the worlds, and Ali^-asws is my^-saww in-law, and if I^-saww were to find for (Syeda) Fatima^-asws anyone better than Ali^-asws, I^-saww would not have married her^-asws to him^-asws’’.[232]

19- وَ رَوَى الْحَسَنُ بْنُ سُلَيْمَانَ فِي كِتَابِ الْمُحْتَضَرِ، مِنْ كِتَابِ الْمَزَارِ لِمُحَمَّدِ بْنِ عَلِيلٍ الْحَائِرِيِّ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ مَنِيعِ بْنِ الْحَجَّاجِ عَنْ يُونُسَ بْنِ وَهْبٍ الْقَصْرِيِّ قَالَ: دَخَلْتُ الْمَدِينَةَ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ جُعِلْتُ فِدَاكَ أَتَيْتُكَ وَ لَمْ أَزُرْ أَمِيرَ الْمُؤْمِنِينَ ع

And it is reported by Al Hassan Bin Suleyman in the book ‘Al Muhtazar’, from the book ‘Al Mazar’ of Muhammad Bin Aleel Al Ha’iry, by his chain from Muhammad Bin Yahya Al Attar, from Ahmad Bin Suleyman, from Abdullah Bin Muhammad Al Yamani, from Manie Bin Al Hajjaj, from Yunus Bin Wahab Al Qasry who said,

‘I entered Al-Medina and went to Abu Abdullah^-asws. I said, ‘May I be sacrificed for you^-asws! I have come to you^-asws and did not visit Amir Al-Momineen^-asws (grave)’.

قَالَ بِئْسَ مَا صَنَعْتَ لَوْ لَا أَنَّكَ مِنْ شِيعَتِنَا مَا نَظَرْتُ إِلَيْكَ أَ لَا تَزُورُ مَنْ يَزُورُهُ اللَّهُ‏ مَعَ الْمَلَائِكَةِ وَ يَزُورُهُ الْمُؤْمِنُونَ قُلْتُ جُعِلْتُ فِدَاكَ مَا عَلِمْتُ ذَلِكَ

He^-asws said: ‘Evil is what you have done! Had you not been from our^-asws Shias, I^-asws would not have even looked at you. You did not visit the one whom Allah^-azwj Visits with the Angels, and the Momineen^-asws are visiting him^-asws?’ I said, ‘May I be sacrificed for you^-asws! I did not know that’.

قَالَ فَاعْلَمْ أَنَّ أَمِيرَ الْمُؤْمِنِينَ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْأَئِمَّةِ كُلِّهِمْ وَ لَهُ ثَوَابُ أَعْمَالِهِمْ وَ عَلَى قَدْرِ أَعْمَالِهِمْ فُضِّلُوا.

He^-asws said: ‘Then know that Amir Al-Momineen^-asws is more superior in the Presence of Allah^-azwj than the Imams^-asws, all of them^-asws, and for him^-asws is the Reward of their^-asws deeds and they^-asws are being meritorious upon a measurement of their^-asws deeds’’.[233]

20- وَ رَوَى الْكَرَاجُكِيُّ فِي كَنْزِ الْفَوَائِدِ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ الْبَغْدَادِيِّ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ اللَّهُ رَبِّي لَا إِمَارَةَ لِي مَعَهُ وَ أَنَا رَسُولُ رَبِّي لَا إِمَارَةَ مَعِي وَ عَلِيٌّ وَلِيُّ مَنْ كُنْتُ وَلِيَّهُ وَ لَا إِمَارَةَ مَعَهُ‏.

And it is reported by Al Karajaky in (the book) ‘Kunz Al Fawaid’ – From Al Husayn Bin Muhammad Bin Ali Al Sayrafi Al Baghdadi, from Muhammad bin Umar Al Jiany, from Muhammad Bin Muhammad Bin Suleyman, from Ahmad Bin Muhammad Bin Yazeed, from Ismail Bin Aban, from Abu Maryam, from Ata’a, from Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘Allah^-azwj is my^-saww Lord^-azwj. There is no Emirate for me^-saww along with Him^-azwj; and I^-saww am a Rasool^-saww of my^-saww Lord^-azwj, there is no Emirate with me^-saww, and Ali^-asws is a Guardian^-asws (Wali) of the ones who were in his^-asws Wilayah, and there is no Emirate with him^-asws’’.[234]

21- قَالَ وَ حَدَّثَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شَاذَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ الْمُنْذِرِ عَنِ ابْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا أَظَلَّتِ الْخَضْرَاءُ وَ مَا أَقَلَّتِ الْغَبْرَاءُ بَعْدِي أَفْضَلَ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ إِنَّهُ إِمَامُ أُمَّتِي وَ أَمِيرُهَا وَ إِنَّهُ وَصِيِّي وَ خَلِيفَتِي عَلَيْهَا مَنِ‏ اقْتَدَى بِهِ بَعْدِي اهْتَدَى وَ مَنِ اهْتَدَى بِغَيْرِهِ ضَلَّ وَ غَوَى

He said, ‘And it is narrated to us by Abu Al Hassan Muhammad Bin Ahmad bin Shazan, from Ahmad bin Muhammad, from Muhammad Bin Ja’far, from Muhammad bin Al Husayn, from Muhammad Bin Sinan, from Ziyad Bin Al Munzar, from Ibn Jubeyr, from Ibn Abbas who said,

‘The green (blue sky) does not shade and the dust (ground) does not carry after me^-saww anyone more superior than Ali^-asws Bin Abu Talib^-asws, and he^-asws is an Imam^-asws of my^-saww community, and its Emir, and he^-asws is my^-saww successor^-asws, and my^-saww Caliph upon it. One who follows him^-asws after me^-saww would be guided, and one who is guided by others would stray and deviate.

إِنِّي أَنَا النَّبِيُّ الْمُصْطَفَى مَا أَنْطِقُ بِفَضْلِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنِ الْهَوَى‏ إِنْ هُوَ إِلَّا وَحْيٌ يُوحى‏ نَزَلَ بِهِ الرُّوحُ الْمُجْتَبَى عَنِ الَّذِي‏ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى‏

Surely, I^-saww am the Prophet^-saww, the Chosen one. I^-saww do not speak with the merits of Ali^-asws Bin Abu Talib^-asws from the personal desire, Surely, it is only a Revelation He Revealed [53:4], the (Trustworthy) Spirit descended with it, the one Selected by the One^-azwj For Him is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the soil [20:6]’.

وَ قَالَ رَحِمَهُ اللَّهُ فِيمَا عَدَّ مِنْ عَقَائِدِ الشِّيعَةِ الْإِمَامِيَّةِ وَ يَجِبُ أَنْ يُعْتَقَدَ أَنَّ أَفْضَلَ الْأَئِمَّةِ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ أَنَّهُ لَا يَجُوزُ أَنْ يُسَمَّى بِأَمِيرِ الْمُؤْمِنِينَ أَحَدٌ سِوَاهُ وَ أَنَّ بَقِيَّةَ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ يُقَالُ لَهُمُ- الْأَئِمَّةُ وَ الْخُلَفَاءُ وَ الْأَوْصِيَاءُ وَ الْحُجَجُ وَ أَنَّهُمْ كَانُوا فِي الْحَقِيقَةِ أُمَرَاءَ الْمُؤْمِنِينَ فَإِنَّهُمْ لَمْ يَمْنَعُوا مِنْ هَذَا الِاسْمِ لِأَجْلِ مَعْنَاهُ لِأَنَّهُ حَاصِلٌ‏ عَلَى الِاسْتِحْقَاقِ وَ إِنَّمَا مَنَعُوا مِنْ لَفْظِهِ سِمَةً لِأَمِيرِ الْمُؤْمِنِينَ ع‏ وَ أَنَّ أَفْضَلَ الْأَئِمَّةِ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ ع وَلَدُهُ الْحَسَنُ ثُمَّ الْحُسَيْنُ وَ أَفْضَلُ الْبَاقِينَ بَعْدَ الْحُسَيْنِ إِمَامُ الزَّمَانِ الْمَهْدِيُّ ص ثُمَّ بَقِيَّةُ الْأَئِمَّةِ مِنْ بَعْدِهِ عَلَى مَا جَاءَ بِهِ الْأَثَرُ وَ ثَبَتَ فِي النَّظَرِ وَ أَنَّهُ لَا يَتِمُّ الْإِيمَانُ إِلَّا بِمُوَالاةِ أَوْلِيَاءِ اللَّهِ وَ مُعَادَاةِ أَعْدَائِهِ وَ أَنَّ أَعْدَاءَ الْأَئِمَّةِ ع كُفَّارٌ مُخَلَّدُونَ فِي النَّارِ وَ إِنْ أَظْهَرُوا الْإِسْلَامَ فَمَنْ عَرَفَ اللَّهَ وَ رَسُولَهُ وَ الْأَئِمَّةَ ع‏ تَوَلَّاهُمْ وَ تَبَرَّأَ مِنْ أَعْدَائِهِمْ فَهُوَ مُؤْمِنٌ وَ مَنْ أَنْكَرَهُمْ أَوْ شَكَّ فِيهِمْ أَوْ أَنْكَرَ أَحَدَهُمْ أَوْ شَكَّ فِيهِ أَوْ تَوَلَّى أَعْدَاءَهُمْ أَوْ أَحَدَ أَعْدَائِهِمْ فَهُوَ ضَالٌّ هَالِكٌ بَلْ كَافِرٌ لَا يَنْفَعُهُ عَمَلٌ وَ لَا اجْتِهَادٌ وَ لَا تُقْبَلُ لَهُ طَاعَةٌ وَ لَا تَصِحُّ لَهُ حَسَنَاتٌ وَ أَنْ يُعْتَقَدَ أَنَّ الْمُؤْمِنِينَ الَّذِينَ مَضَوْا مِنَ الدُّنْيَا وَ هُمْ غَيْرُ عَاصِينَ يُؤْمَرُ بِهِمْ يَوْمَ الْقِيَامَةِ إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ وَ أَنَّ جَمِيعَ الْكُفَّارِ وَ الْمُشْرِكِينَ وَ مَنْ لَمْ تَصِحَّ لَهُ الْأُصُولُ مِنَ الْمُؤْمِنِينَ يُؤْمَرُ بِهِمْ يَوْمَ الْقِيَامَةِ إِلَى الْجَحِيمِ بِغَيْرِ حِسَابٍ وَ إِنَّمَا يُحَاسَبُ مَنْ خَلَطَ عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً وَ هُمُ الْعَارِفُونَ الْعُصَاةُ.

(This paragraph is not part of Hadeeth, just a commentary)[235]

22- وَ رَوَى الشَّيْخُ حَسَنُ بْنُ سُلَيْمَانَ فِي كِتَابِ الْمُحْتَضَرِ، مِنْ كِتَابِ السَّيِّدِ حَسَنِ بْنِ كَبْشٍ بِإِسْنَادِهِ إِلَى الْمُفِيدِ رَفَعَهُ إِلَى أَبِي بَصِيرٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ تَعَالَى اخْتَارَ مِنَ الْأَيَّامِ يَوْمَ الْجُمُعَةِ وَ مِنَ الشُّهُورِ شَهْرَ رَمَضَانَ وَ مِنَ اللَّيَالِي لَيْلَةَ الْقَدْرِ وَ اخْتَارَ مِنَ النَّاسِ الْأَنْبِيَاءَ وَ الرُّسُلَ وَ اخْتَارَنِي مِنَ الرُّسُلِ وَ اخْتَارَ مِنِّي عَلِيّاً وَ اخْتَارَ مِنْ عَلِيٍّ الْحَسَنَ وَ الْحُسَيْنَ وَ اخْتَارَ مِنَ الْحُسَيْنِ الْأَوْصِيَاءَ

And it is reported by the sheikh Hassan Bin Suleyman in the book ‘Al Mukhtasar’, from the bookd of Al Seyyid Hassan Bin Kabash, by his chain to Al Mufeed, raising it to Abu Baseer,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Chose from the days, the day of Friday, and from the months, the Month of Ramazan, and from the nights, the Night of Pre-determination (Laylat Al-Qadr), and Chose from the people, the Prophets^-as and the Messengers^-as, and Chose me^-saww from the Messengers^-as, and Chose from me^-saww Ali^-asws, and Chose from Ali^-asws Al-Hassan^-asws and Al-Husayn^-asws, and Chose from Al-Husayn^-asws the successors^-asws.

يَمْنَعُونَ عَنِ التَّنْزِيلِ تَحْرِيفَ الْغَالِينَ وَ انْتِحَالَ الْمُبْطِلِينَ وَ تَأَوُّلَ الْجَاهِلِينَ‏ تَاسِعُهُمْ بَاطِنُهُمْ ظَاهِرُهُمْ قَائِمُهُمْ وَ هُوَ أَفْضَلُهُمْ‏.

They^-asws are preventing from the Revelation, alterations of the exaggerators, and the falsifications of the falsifiers, and interpretations of the ignorant ones. Their^-asws ninth one is their^-asws Qaim^-asws, their^-asws hidden one and their apparent one, and he^-asws is their^-asws superior one^-ajfj’’.[236]

23- وَ مِنْهُ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّمَا أَفْضَلُ الْحَسَنُ أَمِ الْحُسَيْنُ

And from him, from Zayd Al Shaham who said,

‘I said to Abu Abdullah^-asws, ‘But rather, is Al-Hassan^-asws superior or Al-Husayn^-asws?’

فَقَالَ إِنَّ فَضْلَ أَوَّلِنَا يَلْحَقُ بِفَضْلِ آخِرِنَا وَ فَضْلَ آخِرِنَا يَلْحَقُ بِفَضْلِ أَوَّلِنَا وَ كُلٌّ لَهُ فَضْلٌ

He^-asws said: ‘The superiority (merit) of our^-asws first one is attached with the merit of our^-asws last one, and merit of our^-asws last one is attached with the merit of our^-asws first one, and all of it is a merit for him^-asws’.

قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَسِّعْ عَلَيَّ فِي الْجَوَابِ فَإِنِّي وَ اللَّهِ مَا سَأَلْتُكَ إِلَّا مُرْتَاداً

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! Expand in the answer to me, for by Allah^-azwj, I did not ask you^-asws except to as a seeker’.

فَقَالَ نَحْنُ مِنْ شَجَرَةٍ طَيِّبَةٍ بَرَأَنَا اللَّهُ مِنْ طِينَةٍ وَاحِدَةٍ فَضْلُنَا مِنَ اللَّهِ وَ عِلْمُنَا مِنْ عِنْدِ اللَّهِ وَ نَحْنُ أُمَنَاؤُهُ عَلَى خَلْقِهِ وَ الدُّعَاةُ إِلَى دِينِهِ وَ الْحُجَّابُ فِيمَا بَيْنَهُ وَ بَيْنَ خَلْقِهِ أَزِيدُكَ يَا زَيْدُ قُلْتُ نَعَمْ

He^-asws said: ‘We^-asws are from a good tree. Allah^-azwj Formed us^-asws from one clay. Our^-asws merit is from Allah^-azwj and our^-asws knowledge is from Allah^-azwj, and we^-asws are His^-azwj trustees upon His^-azwj creatures, and the callers to His^-azwj Religion, and the doormen in what is between Him^-azwj and His^-azwj creatures. Shall I^-asws increase for you, O Zayd?’ I said, ‘Yes’.

فَقَالَ خَلْقُنَا وَاحِدٌ وَ عِلْمُنَا وَاحِدٌ وَ فَضْلُنَا وَاحِدٌ وَ كُلُّنَا وَاحِدٌ عِنْدَ اللَّهِ تَعَالَى

He^-asws said: ‘Our^-asws creation is one, and our^-asws knowledge is one, and our^-asws merit is one, and all of us^-asws are one in the Presence of Allah^-azwj the Exalted’.

فَقَالَ أَخْبِرْنِي‏ بِعِدَّتِكُمْ فَقَالَ نَحْنُ اثْنَا عَشَرَ هَكَذَا حَوْلَ عَرْشِ رَبِّنَا عَزَّ وَ جَلَّ فِي مُبْتَدَإِ خَلْقِنَا أَوَّلُنَا مُحَمَّدٌ وَ أَوْسَطُنَا مُحَمَّدٌ وَ آخِرُنَا مُحَمَّدٌ.

He (the narrator) said, ‘Inform me with your^-asws number’. He^-asws said: ‘We^-asws are twelve. That is how we^-asws were around the Throne of our^-asws Lord^-azwj in the beginning of our^-asws creation. The first of us^-asws is Muhammad^-saww, and our middle one is Muhammad^-asws (Al-Baqir^-asws), and our^-asws last one is Muhammad^-saww (Al-Qaim^-asws)’’.[237]

باب 13 غرائب أفعالهم و أحوالهم و وجوب التسليم لهم في جميع ذلك‏

CHAPTER 13 – THEIR^-asws STRANGE DEEDS AND SITUATIONS, AND OBLIGATION OF THE SUBMISSION TO THEM^-asws IN THE ENTIRETY OF THAT

الكهف‏ قالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْراً

(Surah) Al-Kahf: He said: ‘You will never be able on being patient with me [18:67]

وَ كَيْفَ تَصْبِرُ عَلى‏ ما لَمْ تُحِطْ بِهِ خُبْراً

And how can you have patience upon what news you have not been narrated with?’ [18:68]

قالَ سَتَجِدُنِي إِنْ شاءَ اللَّهُ صابِراً وَ لا أَعْصِي لَكَ أَمْراً

He said: ‘If Allah so desires it, you will find me patient and I shall not be disobedient to you in any matter’ [18:69]

قالَ فَإِنِ اتَّبَعْتَنِي فَلا تَسْئَلْنِي عَنْ شَيْ‏ءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْراً إلى آخر القصة.

He said: ‘So If you were to follow me, then you will not question me about anything until I narrate to you of it with a mention [18:70] – up to the end of the story.

1- خص، منتخب البصائر سَعْدٌ عَنِ ابْنِ عِيسَى بِإِسْنَادِهِ إِلَى الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَا جَاءَكُمْ مِنَّا مِمَّا يَجُوزُ أَنْ يَكُونَ فِي الْمَخْلُوقِينَ وَ لَمْ تَعْلَمُوهُ وَ لَمْ تَفْهَمُوهُ فَلَا تَجْحَدُوهُ وَ رُدُّوهُ إِلَيْنَا وَ مَا جَاءَكُمْ عَنَّا مِمَّا لَا يَجُوزُ أَنْ تَكُونَ فِي الْمَخْلُوقِينَ فَاجْحَدُوهُ وَ لَا تَرُدُّوهُ إِلَيْنَا.

(The book) ‘Muntakhab Al Basaair’ – Sa’ad, from Ibn Isa, by his chain to Al Mufazzal who said,

‘Abu Abdullah^-asws said: ‘Whatever (Hadeeth) comes to you from us^-asws from what is allowed to be among the people, and you do not know it, and do not understand it, so do not reject it, and refer it back to us^-asws; and whatever (Hadeeth) comes to you from us^-asws from what is not allowed to be among the people, then reject it and do not refer it to us^-asws’’.[238]

2- خص، منتخب البصائر سَعْدٌ عَنْ أَيُّوبَ بْنِ نُوحٍ‏ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ مَنْ سَرَّهُ أَنْ يَسْتَكْمِلَ الْإِيمَانَ فَلْيَقُلْ الْقَوْلُ مِنِّي فِي جَمِيعِ الْأَشْيَاءِ قَوْلُ آلِ مُحَمَّدٍ ع فِيمَا أَسَرُّوا وَ فِيمَا أَعْلَنُوا وَ فِيمَا بَلَغَنِي وَ فِيمَا لَمْ يَبْلُغْنِي‏.

(The book) ‘Muntakhab Al Basaair’ – Sa’ad, from Ayoub Bin Nuh, and Al Hassan Bin Ali Bin Abdullah, from Al Abbas Bin Aamir, from Al Rabie Bin Muhammad, from Yahya Bin Zakariya,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘One whom it cheers that he completes the Eman, so let him say, ‘The word from me in the entirety of the things, is the word of Progeny^-asws of Muhammad^-saww, regarding whatever they^-asws are being secretive and regarding what they^-asws are announcing, and regarding whatever has reached me and regarding what has not reached me’’.[239]

3- خص، منتخب البصائر سَعْدٌ عَنِ ابْنِ عِيسَى وَ ابْنِ أَبِي الْخَطَّابِ وَ غَيْرِهِمَا عَنِ الْبَزَنْطِيِّ عَنْ‏ هِشَامِ بْنِ سَالِمٍ عَنِ ابْنِ طَرِيفٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع مَا تَقُولُ فِيمَنْ أَخَذَ عَنْكُمْ عِلْماً فَنَسِيَهُ

(The book) ‘Muntakhab Al Basaair’ – Sa’ad, from Ibn Isa, and Ibn Abu Al Khattab, and other from Al Bazanty, from hisham Bin Salim, from Ibn Tarey who said,

‘I said to Abu Ja’far^-asws, ‘What are you^-asws saying regarding the one who takes knowledge from you^-asws and forgets it’.

قَالَ لَا حُجَّةَ عَلَيْهِ إِنَّمَا الْحُجَّةُ عَلَى مَنْ سَمِعَ مِنَّا حَدِيثاً فَأَنْكَرَهُ أَوْ بَلَغَهُ فَلَمْ يُؤْمِنْ بِهِ وَ كَفَرَ فَأَمَّا النِّسْيَانُ فَهُوَ مَوْضُوعٌ عَنْكُمْ‏.

He^-asws said: ‘There is no argument against him. But rather, the argument is against the one who hears a Hadeeth from us^-asws and denies it, or it reaches him but he does not believe in it and disbelieves. As for the (sin of) forgetfulness, it is dropped from you all’’.[240]

4- خص، منتخب البصائر سَعْدٌ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ الْخَشَّابِ وَ الْيَقْطِينِيِّ جَمِيعاً عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ عَمِيرَةَ عَنِ الْحَضْرَمِيِّ عَنِ الْحَجَّاجِ الْخَيْبَرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَكُونُ فِي الْمَوْضِعِ فَيُرْوَى عَنْكُمُ الْحَدِيثُ الْعَظِيمُ فَيَقُولُ بَعْضُنَا لِبَعْضٍ الْقَوْلُ قَوْلُهُمْ فَيَشُقُّ ذَلِكَ عَلَى بَعْضِنَا

(The book) ‘Muntakhab Al Basaair’ – From Ibn Abu Al Khattab, and Al Khashab, and Al Yaqteeny altogether from Ibn Asbat, from Ibn Amerya, from Al Hazramy, from Al Hajaj Al Khyberi who said,

‘I said to Abu Abdullah^-asws, ‘We happen to be in a place and narrated the great Hadeeth from you^-asws, so some of us say to each other, ‘The word is their^-asws word’, and that is grievous upon some of us’.

فَقَالَ كَأَنَّكَ تُرِيدُ أَنْ تَكُونَ إِمَاماً يُقْتَدَى بِكَ أَوْ بِهِ مَنْ رَدَّ إِلَيْنَا فَقَدْ سَلِمَ‏.

He^-asws said: ‘It is as if you want to become an imam to be followed with it you or with him. One who refers to us^-asws so he is safe’’.[241]

5- خص، منتخب البصائر سَعْدٌ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى وَ ابْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا قَالَ هُمُ الْأَئِمَّةُ وَ يَجْرِي فِيمَنِ اسْتَقَامَ مِنْ شِيعَتِنَا وَ سَلَّمَ لِأَمْرِنَا وَ كَتَمَ حَدِيثَنَا عِنْدَ عَدُوِّنَا تَسْتَقْبِلُهُ الْمَلَائِكَةُ بِالْبُشْرَى مِنَ اللَّهِ بِالْجَنَّةِ

(The book) ‘Muntakhab Al Basaair’ – Sa’ad, from Ahmad and Abdullah two sons of Muhammad Bin Isa, and Ibn Abu Al Khattab, from Al Hassan Bin Mahboub, from Abu Ayoub, from Abu Baseer,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: Surely, those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, [41:30], he^-asws said: ‘They^-asws are the Imams^-asws, and it flows regarding ones from our^-asws Shias who are steadfast and submit to our^-asws commands, and conceal our^-asws Ahadeeth in the presence of our^-asws enemies, the Angels would welcome them with the glad tidings from Allah^-azwj with the Paradise.

وَ قَدْ وَ اللَّهِ مَضَى أَقْوَامٌ كَانُوا عَلَى مِثْلِ مَا أَنْتُمْ عَلَيْهِ مِنَ الدِّينِ اسْتَقَامُوا وَ سَلَّمُوا لِأَمْرِنَا وَ كَتَمُوا حَدِيثَنَا وَ لَمْ يُذِيعُوهُ عِنْدَ عَدُوِّنَا وَ لَمْ يَشُكُّوا فِيهِ كَمَا شَكَكْتُمْ فَاسْتَقْبَلَتْهُمُ الْمَلَائِكَةُ بِالْبُشْرَى مِنَ اللَّهِ بِالْجَنَّةِ.

And by Allah^-azwj, people have passed having been upon the like of what you (Shias) are upon, from the Religion. They were steadfast, and they submitted to our^-asws commands, and concealed our^-asws Ahadeeth, and did not broadcast these in the presence of our^-asws enemies, and did not doubt in it, just as you all are doubting, so the Angels received them with the glad tidings from Allah^-azwj with the Paradise’’.[242]

6- خص، منتخب البصائر بِالْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ‏ عَنِ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَفْقَهُهُمْ وَ أَوْرَعُهُمْ‏ وَ أَكْتَمُهُمْ لِحَدِيثِنَا

(The book) ‘Muntakhab Al Basaair’ – By the chain from Ibn Mahboub, from Jameel Bin Darraj, from Al Haza’a who said,

‘I heard Abu Ja’far^-asws saying: ‘The most beloved of my^-asws companions to me^-asws are their most understanding ones, and their most devout ones, and their most concealing of our^-asws Hadeeth.

وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ إِلَيَّ الَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَحْتَمِلْهُ قَلْبُهُ وَ اشْمَأَزَّ مِنْهُ جَحَدَهُ وَ أَكْفَرَ مَنْ دَانَ بِهِ وَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونُ بِذَلِكَ خَارِجاً مِنْ دِينِنَا.

And their evilest of state in my^-asws presence, and their most abhorrent to me^-asws is the one who, when he hears the Hadeeth attributed to us^-asws and is being reported from us, so his heart does not tolerate it and he is constricted from it, he rejects it and disbelieves the ones who make a Religion with it, and he does not know, perhaps the Hadeeth has come out from us^-asws, and to us^-asws is the attribution. Thus, by that, he becomes outside (exited) from our^-asws Religion’’.[243]

7- خص، منتخب البصائر يج، الخرائج و الجرائح عَلِيُّ بْنُ عَبْدِ الصَّمَدِ عَنْ أَبِيهِ عَنِ السَّيِّدِ أَبِي الْبَرَكَاتِ عَلِيِّ بْنِ الْحُسَيْنِ الْجَوْزِيِ‏ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ حَدِيثَ آلِ مُحَمَّدِ عَظِيمٌ صَعْبٌ مُسْتَصْعَبٌ لَا يُؤْمِنُ بِهِ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ

(The books) ‘Muntakhab Al Basaair’ (and) ‘Al Kharaij Wa Al Jaraih’ – Ali Bin Abdul Samad, from his father, from Al Seyyid Abu Al Barkat Ali Bin Al Husayn Al Jowzy, from Al Sadouq, from his father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Al Munakhal, from Jabir who said,

‘Abu Ja’far^-asws said: ‘Rasool-Allah^-saww said: ‘A Hadeeth of Progeny^-asws of Muhammad^-saww tends to be great, difficult, becoming more difficult. None will believe in it except an Angel of Proximity, or a Messenger^-as Prophet^-as, or a servant whose heart has been Tested by Allah^-azwj for the Eman.

فَمَا وَرَدَ عَلَيْكُمْ مِنْ حَدِيثِ آلِ مُحَمَّدٍ ص فَلَانَتْ لَهُ قُلُوبُكُمْ وَ عَرَفْتُمُوهُ فَاقْبَلُوهُ وَ مَا اشْمَأَزَّتْ لَهُ قُلُوبُكُمْ وَ أَنْكَرْتُمُوهُ فَرُدُّوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلَى الْعَالِمِ مِنْ آلِ مُحَمَّدٍ ص

So, whatever is referred to you all, from the Ahadeeth of Progeny^-asws of Muhammad^-saww and your hearts incline to it and you recognise it, then accept it, and to what your hearts get constricted and you dislike it, then refer it to Allah^-azwj and to the Rasool^-saww and to the scholar^-asws from Progeny^-asws of Muhammad^-saww.

وَ إِنَّمَا الْهَالِكُ أَنْ يُحَدِّثَ أَحَدُكُمْ بِالْحَدِيثِ أَوْ بِشَيْ‏ءٍ لَا يَحْتَمِلُهُ فَيَقُولَ وَ اللَّهِ مَا كَانَ هَذَا وَ اللَّهِ مَا كَانَ هَذَا وَ الْإِنْكَارُ لِفَضَائِلِهِمْ هُوَ الْكُفْرُ.

And rather the destroyed one be he to whom one of you narrates the Hadeeth or with something he cannot tolerate it, so he says, ‘By Allah^-azwj! This cannot be! By Allah^-azwj! This cannot be!’ And the denial of their^-asws merits, it is the Kufr’’.[244]

8- ختص، الإختصاص ير، بصائر الدرجات ابْنُ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْأَسْوَدِ بْنِ سَعِيدٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا أَسْوَدَ بْنَ سَعِيدٍ إِنَّ بَيْنَنَا وَ بَيْنَ كُلِّ أَرْضٍ تُرّاً مِثْلَ تُرِّ الْبِنَاءِ فَإِذَا أُمِرْنَا فِي الْأَرْضِ بِأَمْرٍ جَذَبْنَا ذَلِكَ التُّرَّ فَأَقْبَلَتِ الْأَرْضُ‏ بِقَلِيبِهَا وَ أَسْوَاقِهَا وَ دُورِهَا حَتَّى تُنْفَذَ فِيهَا مَا نُؤْمَرُ بِهِ مِنْ أَمْرِ اللَّهِ تَعَالَى‏.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ibn Isa, from Ibn Abu Nasr, from Muhammad Bin Humran, from Al Aswad Bin Saeed who said,

‘Abu Ja’far^-asws said to me: ‘O Aswad Bin Saeed! Between us^-asws and every land there is a thread like a thread for the construction. So, when we^-asws are Commanded in the land with a Command, we^-asws pull that thread, and the land comes with its wells and its markets and its houses until we^-asws implement in it whatever we^-asws have been Commanded with, from the Commands of Allah^-azwj the Exalted’’.[245]

9- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ عَنْ إِدْرِيسَ‏ عَنِ الصَّادِقِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ مِنَّا أَهْلَ الْبَيْتِ لَمَنِ الدُّنْيَا عِنْدَهُ بِمِثْلِ هَذِهِ وَ عَقَدَ بِيَدِهِ عَشَرَةً.

(The books) – ‘Al Ikhtisaas’ (and) Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdul Malik al Qummi, from Idress,

‘From Al-Sadiq^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘From us^-asws, People^-asws of the Household, are ones to whom the world is like this’, and he^-asws linked by his hands, ten (fingers)’ (i.e., encompasses the world)’’.[246]

10- ختص، الإختصاص ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُوسَى بْنِ طَلْحَةَ عَنْ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ الْجُعْفِيِ‏ قَالَ: دَخَلْتُ عَلَى الرِّضَا ع وَ مَعِي صَحِيفَةٌ أَوْ قِرْطَاسٌ فِيهِ عَنْ جَعْفَرٍ ع أَنَّ الدُّنْيَا مُثِّلَتْ‏ لِصَاحِبِ هَذَا الْأَمْرِ فِي مِثْلِ فِلْقَةِ الْجَوْزَةِ فَقَالَ يَا حَمْزَةُ ذَا وَ اللَّهِ حَقٌّ فَانْقُلُوهُ إِلَى أَدِيمٍ‏.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ali Bin Ismail, from Musa Bin Talha, from Hamza Bin Abdul Muttalib Bin Abdullah Al Jufy who said,

‘I entered to see Al-Reza^-asws and with me was a parchment or paper, in it was from Ja’far^-asws: ‘The world is resembled for the Master^-asws of this command in like a segment of the walnut shell’. He^-asws said: ‘O Hamza! That, by Allah^-azwj, is true’. So I transferred (copied) it to a (treated) skin (for permanent recording)’’.[247]

11- ختص، الإختصاص ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ الدُّنْيَا تَمَثَّلَ لِلْإِمَامِ فِي مِثْلِ فِلْقَةِ الْجَوْزِ فَمَا يَعْرِضُ‏ لِشَيْ‏ءٍ مِنْهَا وَ إِنَّهُ لَيَتَنَاوَلُهَا مِنْ أَطْرَافِهَا كَمَا يَتَنَاوَلُ أَحَدُكُمْ مِنْ فَوْقِ مَائِدَتِهِ مَا يَشَاءُ فَلَا يَعْزُبُ عَنْهُ مِنْهَا شَيْ‏ءٌ.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Sama’at Bin Mihran who said,

‘Abu Abdullah^-asws said: ‘The world is resembled to the Imam^-asws in like a segment of the walnut shell, so whatever thing presents from it, and he^-asws can take from its ends just as one of you tend to take from above his table meal whatever he so desires to, so nothing from it is too far (for him^-asws)’’.[248]

12- ختص، الإختصاص ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَمَّنْ رَوَاهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: كَتَبْتُ فِي ظَهْرِ قِرْطَاسٍ أَنَّ الدُّنْيَا مُمَثَّلَةٌ لِلْإِمَامِ كَفِلْقَةِ الْجَوْزَةِ فَدَفَعْتُهُ إِلَى أَبِي الْحَسَنِ ع وَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ أَصْحَابَنَا رَوَوْا حَدِيثاً مَا أَنْكَرْتُهُ غَيْرَ أَنِّي أَحْبَبْتُ أَنْ أَسْمَعَهُ مِنْكَ

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from the one who reported it, from Muhammad Bin Khalid, from Hamza Bin Abdullah Al Ja’fari,

‘From Abu Al-Hassan^-asws, he (the narrator) said, ‘I wrote in the back of a paper, ‘The world is resembled for the Imam^-asws like a walnut shell’, and I handed it over to Abu Al-Hassan^-asws and said, ‘May I be sacrificed for you^-asws! Our Companions are reporting a Hadeeth what I deny, apart from that I would love to hear it from you^-asws’.

قَالَ فَنَظَرَ فِيهِ ثُمَّ طَوَاهُ حَتَّى ظَنَنْتُ أَنَّهُ قَدْ شَقَّ عَلَيْهِ ثُمَّ قَالَ هُوَ حَقٌّ فَحَوِّلْهُ فِي أَدِيمٍ‏.

He (the narrator) said: ‘He^-asws looked into it, then folded it until I thought it had been grievous upon him^-asws. Then he^-asws said: ‘It is true, so transfer it in a (treated) skin (for permanent recording)’’.[249]

13- ختص، الإختصاص ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُوسَى 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 ع يَا يَمَانِيُّ أَ فِيكُمْ عُلَمَاءُ قَالَ نَعَمْ قَالَ فَأَيَّ شَيْ‏ءٍ يَبْلُغُ مِنْ عِلْمِ عُلَمَائِكُمْ

(The books) ‘Al-Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Umar Bin Aban Al Kalby, from Aban Bin Taghlub who said,

‘I was in the presence of Abu Abdullah^-asws when a man from the scholars of the people of Al-Yemen entered. Abu Abdullah^-asws said: ‘O Yemeni! Are there scholars among you?’ He said, ‘Yes’. He^-asws said:’ So, which thing has reached from the knowledge of your scholars?’

قَالَ إِنَّهُ لَيَسِيرُ فِي لَيْلَةٍ وَاحِدَةٍ مَسِيرَةَ شَهْرَيْنِ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْآثَارَ

He said, ‘He tends to travels in one night a travel distance of two months, of the flight of the bird and the effects would remain’.

فَقَالَ لَهُ فَعَالِمُ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِكُمْ قَالَ فَأَيَّ شَيْ‏ءٍ يَبْلُغُ مِنْ عِلْمِ عَالِمِكُمْ بِالْمَدِينَةِ

He^-asws said to him: ‘A scholar^-asws of Al-Medina is more knowledgeable than your scholars’. He said, ‘And which thing has reached from the knowledge of your scholars at Al-Medina?’

قَالَ إِنَّهُ يَسِيرُ فِي صَبَاحٍ وَاحِدٍ مَسِيرَةَ سَنَةٍ كَالشَّمْسِ إِذَا أُمِرَتْ إِنَّهَا الْيَوْمَ غَيْرُ مَأْمُورَةٍ وَ لَكِنْ إِذَا أُمِرَتْ تَقْطَعُ 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

He^-asws said: ‘He^-asws travels in one morning the travel distance of a year, like the sun when Commanded. Today he^-asws is not Commanded, but when he^-asws is Commanded he^-asws would cut (the distance of) twelve suns, and twelve moons, and twelve easts, and twelve wests, and twelve lands, and twelve seas, and twelve worlds’.

قَالَ فَمَا بَقِيَ فِي يَدَيِ الْيَمَانِيِّ فَمَا دَرَى مَا يَقُولُ وَ كَفَّ أَبُو عَبْدِ اللَّهِ ع‏.

He (the narrator) said, ‘There did not remain in the hands of the Yemeni and he did not know what he should be saying, and Abu Abdullah^-asws stopped’’.[250]

14- ختص، الإختصاص ير، بصائر الدرجات 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 لَهُ يَا أَخَا أَهْلِ الْيَمَنِ عِنْدَكُمْ عُلَمَاءُ قَالَ نَعَمْ قَالَ فَمَا بَلَغَ مِنْ عِلْمِ عَالِمِكُمْ

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Abu Ayoub, from Aban in Taghlub who said,

‘I was in the presence of Abu Abdullah^-asws and a man from the people of Al-Yemen entered. He^-asws said to him: ‘O brother of the people of Yemen! Are there scholars with you?’ He said, ‘Yes’. He^-asws said: ‘So what has reached from the knowledge of your scholars?’

قَالَ يَسِيرُ فِي لَيْلَةٍ مَسِيرَةَ شَهْرَيْنِ‏ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْأَثَرَ

He said, ‘he travels in a night the travel distance of two months, of the flight of the bird and the effects would remain’.

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 عالما [عَالَمٍ‏] مِثْلَ عَالَمِكُمْ هَذَا مَا يَعْلَمُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ وَ لَا إِبْلِيسَ

Abu Abdullah^-asws said: ‘A scholar^-asws of Al-Medina is more knowledgeable than your scholars’. He said, ‘So what has reached from the knowledge of a scholar of Al-Medina?’ He^-asws said: ‘He^-asws travels in an hour of the day a travel distance of a year until he cuts twelve thousand worlds like this world of yours. They are not knowing that Allah^-azwj Created Adam^-as, nor Iblees^-la’.

قَالَ فَيَعْرِفُونَكُمْ قَالَ نَعَمْ مَا افْتَرَضَ عَلَيْهِمْ إِلَّا وَلَايَتَنَا وَ الْبَرَاءَةَ مِنْ عَدُوِّنَا.

He said, ‘There are recognising you (Imams^-asws)?’ He^-asws said: ‘Nothing has been Obligated upon them except our^-asws Wilayah and the disavowment from our^-asws enemies’’.[251]

15- ختص، الإختصاص ير، بصائر الدرجات 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.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Dawood Bin Farqad,

‘From Abu Abdullah^-asws having said: ‘A man^-asws from us^-asws prays the evening Salat at Al-Medina, and comes to the people of Musa^-as regarding something they are quarrelling between them, and returning from its night and prays the morning Salat at Al-Medina’’.[252]

16- ختص، الإختصاص ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو الزَّيَّاتِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرٍ قَالَ: كُنْتُ يَوْماً عِنْدَ أَبِي جَعْفَرٍ ع جَالِساً فَالْتَفَتَ إِلَيَّ فَقَالَ لِي يَا جَابِرُ أَ لَكَ حِمَارٌ فَيَقْطَعَ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فِي لَيْلَةٍ فَقُلْتُ لَهُ لَا جُعِلْتُ فِدَاكَ فَقَالَ إِنِّي لَأَعْرِفُ رَجُلًا بِالْمَدِينَةِ لَهُ حِمَارٌ يَرْكَبُهُ فَيَأْتِي الْمَشْرِقَ وَ الْمَغْرِبَ فِي لَيْلَةٍ.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ali Bin Ismail, from Muhammad Bin Amro Al Zayyat, from Muhammad Bin Al Fuzeyl, from Abu Hamza, from Jabir who said,

‘One day I was seated in the presence of Abu Ja’far^-asws, and he^-asws turned to me and said to me: ‘O Jabir! Is there a donkey for you to cut through what is between the east and the west in one night?’ I said to him^-asws, ‘No, may I be sacrificed for you^-asws!’ He^-asws said: ‘I^-asws do know a man^-asws at Al-Medina having a donkey for him^-asws. He^-asws rides and goes to the east and the west in a night’’.[253]

17- ختص، الإختصاص ير، بصائر الدرجات سَلَمَةُ بْنُ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ بْنِ الْحَارِثِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ الْأَوْصِيَاءَ لَتُطْوَى لَهُمُ الْأَرْضُ وَ يَعْلَمُونَ مَا عِنْدَ أَصْحَابِهِمْ‏.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Salama Bin Al Khatab, from Suleyman Bin Sama’at, and Abdullah Bin Muhammad, from Abdullah Bin Al Qasim Bin Al Haris, from Abu Baseer,

‘Abu Abdullah^-asws said: ‘The successors^-asws, the earth (land) gets folded for them^-asws, and they^-asws know what is in the presence of their^-asws companions’’.[254]

18- ختص، الإختصاص ير، بصائر الدرجات الْحَجَّالُ عَنِ اللُّؤْلُؤِيِّ عَنِ ابْنِ سِنَانٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُهُ‏ يَقُولُ‏ إِنِّي لَأَعْرِفُ رَجُلًا مِنْ أَهْلِ الْمَدِينَةِ أَخَذَ قَبْلَ أَنْطَاقِ‏ الْأَرْضِ إِلَى الْفِئَةِ الَّذِينَ قَالَ اللَّهُ فِي كِتَابِهِ‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏ لِمُشَاجَرَةٍ كَانَتْ بَيْنَهُمْ فَأَصْلَحَ بَيْنَهُمْ وَ رَجَعَ‏.

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Al Hajjal, from Al Lului, from Ibn Sinan, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard him^-asws saying: ‘I^-asws know a man^-asws from the people of Al-Medina who took to the direction of mountains of the earth to a group, those Allah^-azwj Said in His^-azwj Book: And from the people of Musa there is a community guiding with the Truth and by it they were dispensing justice [7:159], for a dispute which was between them, and he^-asws reconciled between them and returned’’.[255]

19- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا مِنَّا أَتَى قَوْمَ مُوسَى فِي شَيْ‏ءٍ كَانَ بَيْنَهُمْ فَأَصْلَحَ بَيْنَهُمْ فَمَرَّ بِرَجُلٍ مَعْقُولٍ عَلَيْهِ ثِيَابٌ مُسُوحٌ مَعَهُ عَشَرَةٌ مُوَكَّلِينَ بِهِ يَسْتَقْبِلُونَ بِهِ فِي الشِّتَاءِ الشِّمَالَ وَ يَصُبُّونَ عَلَيْهِ الْمَاءَ الْبَارِدَ وَ يُسْتَقْبَلُ بِهِ فِي الْحَرِّ عَيْنَ الشَّمْسِ يُدَارُ بِهِ مَعَهَا حَيْثُمَا دَارَتْ وَ يُوقَدُ حَوْلَهُ النِّيرَانُ

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Barqy, from one of our companions, from Yunus Bin Yaqoub,

‘From Abu Abdullah^-asws having said: ‘A man^-asws from us^-asws went to the people of Musa^-as regarding a thing which was between them and reconciled between them. He passed by a man having coarse garment upon him. There were ten (men) allocated with him. In the winter they were facing him towards the north and pouring the cold water upon him, and in the heat, they were making him face the eye of the sun, turning him with it wherever it circles, and igniting fires around him.

كُلَّمَا مَاتَ مِنَ الْعَشَرَةِ وَاحِدٌ أَضَافَ أَهْلُ الْقَرْيَةِ إِلَيْهِ‏ آخَرَ فَالنَّاسُ يَمُوتُونَ وَ الْعَشَرَةُ لَا يَنْقُصُونَ فَقَالَ‏ مَا أَمْرُكَ قَالَ إِنْ كُنْتَ عَالِماً فَمَا أَعْرَفَكَ بِي‏

Every time one of the ten died, the people of the town added another. The people were dying and the ten were not being reduced. He^-asws said: ‘What is your affair?’ He said, ‘If you^-asws were a scholar, so what is your^-asws recognition with me?’

قَالَ عَلَاءٌ قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ وَ يَرْوُونَ أَنَّهُ ابْنُ آدَمَ وَ يَرْوُونَ أَنَّهُ أَبُو جَعْفَرٍ ع‏ كَانَ صَاحِبَ هَذَا الْأَمْرِ.

A’la’a said, ‘Muhammad Bin Muslim said, ‘And they are reporting that he is the son of Adam^-as, and they are reporting that Abu Ja’far^-asws was the Master of this matter’’.[256]

20- ير، بصائر الدرجات عَلِيُّ بْنُ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْعَبَّاسِ الْوَرَّاقِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ سَدِيرٍ يُحَدِّثُ فَأَتَيْتُهُ فَقُلْتُ إِنَّ لَيْثَ الْمُرَادِيِّ حَدَّثَنِي عَنْكَ بِحَدِيثٍ فَقَالَ وَ مَا هُوَ قُلْتُ أَخْبَرَنِي عَنْكَ أَنَّكَ كُنْتَ مَعَ أَبِي جَعْفَرٍ ع فِي سَقِيفَةِ بَابِهِ إِذْ مَرَّ أَعْرَابِيٌّ مِنْ أَهْلِ الْيَمَنِ فَسَأَلَهُ أَبُو جَعْفَرٍ مَنْ عَالِمُ أَهْلِ الْيَمَنِ فَأَقْبَلَ يُحَدِّثُ عَنِ الْكَهَنَةِ وَ السَّحَرَةِ وَ أَشْبَاهِهِمْ فَلَمَّا قَامَ الْأَعْرَابِيُّ

(The book) ‘Basaair Al Darajaat’ – Ali Bin Khalid, from Yaqoub Bin Yazeed, from Al Abbas Al Waraq, from Usman Bin Isa, from Ibn Muskan, from Lays Al Murady, from Sadeyr narrated to him (saying),

‘I went to him^-asws. I said, ‘Lays Al-Murady narrated to me a Hadeeth from you^-asws’. He^-asws said: ‘And what is it?’ I said, ‘He informed me from you^-asws that you^-asws were with Abu Ja’far^-asws in a door of a shed when a Bedouin from the people of Al-Yemen passed by. Abu Ja’far asked him: ‘Who is a scholar of the people of Al-Yemen?’ He went on to narrated about the soothsayer, and the sorcerer, and their like.

قَالَ لَهُ أَبُو جَعْفَرٍ وَ لَكِنْ أُخْبِرُكَ عَنْ عَالِمِ أَهْلِ الْمَدِينَةِ أَنَّهُ يَذْهَبُ إِلَى مَطْلَعِ الشَّمْسِ وَ يَجِي‏ءُ فِي لَيْلَةٍ وَ أَنَّهُ ذَهَبَ إِلَيْهَا لَيْلَةً فَأَتَاهَا فَإِذَا رَجُلٌ مَعْقُولٌ بِرَجُلٍ وَ إِذَا عَشَرَةٌ مُوَكَّلُونَ بِهِ أَمَّا فِي الْبَرْدِ فَيَرُشُّونَ عَلَيْهِ الْمَاءَ الْبَارِدَ وَ يُرَوِّحُونَهُ وَ أَمَّا فِي الصَّيْفِ فَيَصُبُّونَ عَلَى رَأْسِهِ الزَّيْتَ وَ يَسْتَقْبِلُونَ بِهِ عَيْنَ الشَّمْسِ

Abu Ja’far^-asws said to him: ‘But I^-asws will inform you^-asws about a scholar of the people of Al-Medina. He^-asws goes to the emergence of the sun and comes in one night. He^-asws went to it at night and there was a man tying up a man, and there were ten (men) allocated with him. As for during the cold, they were sprinkling the cold water upon him and they rested him, and as for in during the summer, they were pouring the (hot) oil upon his head and facing him towards the sun.

فَقَالَ لِلْعَشَرَةِ مَا أَنْتُمْ وَ مَا هَذَا فَقَالُوا لَا نَدْرِي إِلَّا أَنَّا مُوَكَّلُونَ بِهِ فَإِذَا مَاتَ مِنَّا وَاحِدٌ خَلَفَهُ آخَرُ فَقَالَ لِلرَّجُلِ مَا أَنْتَ فَقَالَ إِنْ كُنْتَ عَالِماً فَقَدْ عَرَفْتَنِي وَ إِنْ لَمْ تَكُنْ عَالِماً فَلَسْتُ أُخْبِرُكَ

He^-asws said to the ten: ‘Who are you all and what is this (going on)?’ They said, ‘We do not know except we are allocated with him. So, whenever one of us dies, another one replaces him’. He^-asws said to the man: ‘Who are you?’ He said, ‘If you^-asws a scholar, so you^-asws have already recognised me, and if you^-asws do not happen to be a scholar, then I won’t inform you^-asws’.

فَلَمَّا انْصَرَفَ مِنْ فُرَاتِكُمْ فَقُلْتُ فُرَاتُنَا فُرَاتُ الْكُوفَةِ قَالَ نَعَمْ فُرَاتُكُمْ فُرَاتُ الْكُوفَةِ وَ لَوْ لَا أَنِّي كَرِهْتُ أَنْ أُشَهِّرَكَ دَقَقْتُ عَلَيْكَ بَابَكَ فَسَكَتَ‏.

Then he^-asws passed by your Furaat (a river)’. I said, ‘Our Furaat is the Furaat of Al-Kufa’. He^-asws said: Yes, your Furaat is the Furaat of Al-Kufa, and had I^-asws not abhorred being publicised to you, I^-asws would have knocked on your door’. He remained silent’’.[257]

21- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ النَّهْدِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ سَمِعَهُ يَقُولُ‏ لَوْ أُوذِنَ لَنَا لَأَخْبَرْنَا بِفَضْلِنَا

(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Dawood Al Nahdy, from Ali Bin Ja’far,

‘From Abu Al-Hassan^-asws, he (the narrator) heard him^-asws saying: ‘If there was Permission for us^-asws, we^-asws would inform of our^-asws merits’.

قَالَ قُلْتُ لَهُ الْعِلْمُ مِنْهُ قَالَ فَقَالَ لِي الْعِلْمُ أَيْسَرُ مِنْ ذَلِكَ‏.

He (the narrator) said, ‘I said to him^-asws, ‘The knowledge is from it?’ He^-asws said to me: ‘The knowledge is the least from that’’.[258]

22- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنِّي لَأَعْرِفُ مَنْ لَوْ قَامَ عَلَى شَاطِئِ الْبَحْرِ لَنَدَبَ‏ بِدَوَابِّ الْبَحْرِ وَ بِأُمَّهَاتِهَا وَ عَمَّاتِهَا وَ خَالاتِهَا.

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Abdul Rahman, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Ja’far^-asws having said: ‘I^-asws know someone, if he^-asws were to stand upon the coast of the sea, would know of the lamentations of the creatures of the sea, by their mothers, and their paternal aunts and their maternal aunts’’.[259]

23- ير، بصائر الدرجات بَعْضُ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالَ خَرَجَ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ جَعَلَ قُلُوبَ الْأَئِمَّةِ مَوْرِداً لِإِرَادَتِهِ فَإِذَا شَاءَ اللَّهُ شَيْئاً شَاءُوهُ وَ هُوَ قَوْلُ اللَّهِ‏ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ‏.

(The book) ‘Basaair Al Darajaat’ – One of our companions, from Ahmad Bin Muhammad Al Sayyari, from someone else from our companions who said,

‘Allah^-azwj Made the hearts of the Imams^-asws as a resource of His^-azwj Will. So, whenever Allah^-azwj Desires something, they^-asws desire it, and it is the Words of Allah^-azwj: And you (Imams) are not desiring except if Allah so Desires. [76:30]’’.[260]

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

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

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

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

He^-asws said: ‘This mountain is called Al-Kamad, and it is upon a valley from the valleys of Hell, and in it are ones who killed my^-asws father^-asws Al-Husayn^-asws, deposited in it. Its waters emerge from Hell, from the filth (sweat from the Kafirs, 69:36), and the pus, and the boiling water, and what emerges from the pit of Al-Hawa (a place in Hell), and what emerges from Al-Falak (Chasm in Hell), and what emerges from sins (Asaam), and what emerges from clay of Al-Khabal[261], and what emerges from Hell;

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

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

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

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

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

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

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

قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِذَا طَوَيْتَ الْجَبَلَ فَمَا تَسْمَعُ

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

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

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

قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَنْ مَعَهُمْ

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

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

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

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

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

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

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

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَنْتَ‏ تَسْمَعُ ذَا كُلَّهُ وَ لَا تَفْزَعُ

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

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

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

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

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

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

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

فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَمَا مُنْتَهَى‏ هَذَا الْجَبَلِ

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

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

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

قُلْتُ جُعِلْتُ فِدَاكَ إِلَيْكُمْ جَمِيعاً يُلْقُونَ الْأَخْبَارَ

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

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

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

قُلْتُ جُعِلْتُ فِدَاكَ فَهَلْ يَرَى الْإِمَامُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And he^-asws is saying: ‘If only you knew, o crying one, what is Prepared for you, you be joyful more than what you are alarmed’, and they seek Forgiveness for him for Mercy for him, everyone who hears his crying, from the Angels in the sky and in the confusion, and he turns and there is no sin upon him’’.[262]

25- يج، الخرائج و الجرائح رَوَى أَبُو الْقَاسِمِ بْنُ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ خَالِدٍ قَالَ: كُنْتُ بِالْعَسْكَرِ فَبَلَغَنِي أَنَّ هُنَاكَ رَجُلًا مَحْبُوساً أَتَى‏ مِنْ نَاحِيَةِ الشَّامِ مَكْبُولًا وَ قَالُوا إِنَّهُ تَنَبَّأَ فَأَتَيْتُ الْبَابَ وَ نَادَيْتُ‏ الْبَوَّابِينَ‏ حَتَّى وَصَلْتُ إِلَيْهِ فَإِذَا رَجُلٌ لَهُ فَهْمٌ وَ عَقْلٌ فَقُلْتُ لَهُ مَا قِصَّتُكَ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Al Qasim Bin Qawlawiyah, from Muhammad Bin Yaqoub, from Muhammad Bin Idrees, from Muhammad Bin Hassan, from Ali Bin Khalid who said,

‘I was at Al-Askar (Samarrah), and it reached me that there is a Magian man over there, and they had brought him from an area of Syria in handcuffs and they said that he is a fore-teller. I came to the door and doormen called out until I arrived to him, and there was a man having understanding and intellect for him. I said to him, ‘What is your story?’

قَالَ إِنِّي كُنْتُ بِالشَّامِ أَعْبُدُ اللَّهَ فِي الْمَوْضِعِ الَّذِي يُقَالُ إِنَّهُ نُصِبَ فِيهِ رَأْسُ الْحُسَيْنِ ع فَبَيْنَمَا أَنَا ذَاتَ لَيْلَةٍ فِي مَوْضِعِي مُقْبِلٌ عَلَى الْمِحْرَابِ أَذْكُرُ اللَّهَ إِذَا نَظَرْتُ شَخْصاً بَيْنَ يَدَيَّ فَنَظَرْتُ إِلَيْهِ‏ فَقَالَ لِي قُمْ فَقُمْتُ مَعَهُ فَمَشَى بِي قَلِيلًا فَإِذَا أَنَا فِي مَسْجِدِ الْكُوفَةِ قَالَ أَ تَعْرِفُ هَذَا الْمَسْجِدَ قُلْتُ نَعَمْ هَذَا مَسْجِدُ الْكُوفَةِ فَصَلَّى وَ صَلَّيْتُ مَعَهُ ثُمَّ خَرَجَ وَ خَرَجْتُ مَعَهُ

He^-asws said, ‘I was in Syria worshipping Allah^-azwj in the place where it is said the head of Al-Husayn^-asws is buried. One night while I was in my place facing towards the prayer niche, mentioning Allah^-azwj, when I looked at a person in front of me. I looked at him, so he said to me, ‘Stand! So I stood up and he walked with me a little, and there I was in Masjid Al-Kufa. He said, ‘Do you recognise this Masjid?’ I said, ‘Yes, this is Masjid Al-Kufa’. He prayed Salat and I prayed Salat, then he went out and I went out with him.

فَمَشَى بِي قَلِيلًا وَ إِذَا نَحْنُ بِمَسْجِدِ الرَّسُولِ ص فَسَلَّمَ عَلَى رَسُولِ اللَّهِ ص وَ سَلَّمْتُ وَ صَلَّى وَ صَلَّيْتُ مَعَهُ

He walked with me a little, and there we were in Masjid of the Rasool^-saww. He greeted unto Rasool-Allah^-saww, and I greeted, and he prayed Salat and I prayed Salat with him.

ثُمَّ خَرَجَ وَ خَرَجْتُ مَعَهُ فَمَشَى بِي قَلِيلًا وَ إِذَا نَحْنُ بِمَكَّةَ وَ طَافَ بِالْبَيْتِ فَطُفْتُ مَعَهُ

Then he went out and I went out with him. He walked with me a little, and there we were at Makkah, and he performed Tawaaf of the House (Kabah), and I performed Tawaaf with him.

فَخَرَجَ‏ وَ مَشَى بِي قَلِيلًا فَإِذَا أَنَا بِمَوْضِعِيَ الَّذِي كُنْتُ أَعْبُدُ اللَّهَ فِيهِ بِالشَّامِ وَ غَابَ الشَّخْصُ‏ عَنْ عَيْنِي فَتَعَجَّبْتُ مِمَّا رَأَيْتُ

He went out and walked with me a little, and there I was (back) in my place which I was worshipping Allah^-azwj in Syria, and the person disappeared from my eyes. I was astounded from what I had seen.

فَلَمَّا كَانَ فِي‏ الْعَامِ الْمُقْبِلِ رَأَيْتُ ذَلِكَ الشَّخْصَ فَاسْتَبْشَرْتُ بِهِ وَ دَعَانِي فَأَجَبْتُهُ وَ فَعَلَ كَمَا فَعَلَ فِي الْعَامِ الْأَوَّلِ فَلَمَّا أَرَادَ مُفَارَقَتِي بِالشَّامِ قُلْتُ سَأَلْتُكَ بِالَّذِي أَقْدَرَكَ عَلَى مَا رَأَيْتُ مَنْ أَنْتَ قَالَ أَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرٍ

When it was during the following year, I saw that person. So I was joyful with him, and he called me over, so I answered me, and he did just as he had done in the first year. When he wanted to separate from me at Syria, I said, ‘I ask you by the One^-azwj Who Enabled you upon what I saw! Who are you?’ He said, ‘I^-asws am Muhammad^-asws Bin Ali^-asws Bin Musa^-asws Bin Ja’far^-asws’.

فَحَدَّثْتُ مَنْ كَانَ يَصِيرُ إِلَيَّ بِخَبَرِهِ فَرَقِيَ‏ ذَلِكَ إِلَى مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ الزَّيَّاتِ فَبَعَثَ إِلَيَّ فَأَخَذَنِي وَ كَبَلَنِي فِي الْحَدِيدِ وَ حَمَلَنِي إِلَى الْعِرَاقِ وَ حُبِسْتُ‏ كَمَا تَرَى وَ ادَّعَى عَلَيَّ الْمُحَالَ

So I narrated to the ones who were come to me, with his^-asws news. That was raised to Muhammad Bin Abdul Malik Al-Zayyat, and he sent (security forces) to me, and seized me and handcuffed my in the iron, and carried me to Al-Iraq, and I was imprisoned just as you see, and claimed the impossible upon me’.

فَقُلْتُ أَرْفَعُ عَنْكَ الْقِصَّةَ إِلَيْهِ‏ قَالَ ارْفَعْ فَكَتَبْتُ عَنْهُ قِصَّةً شَرَحْتُ‏ أَمْرَهُ فِيهَا وَ رَفَعْتُهَا إِلَى الزَّيَّاتِ‏ فَوَقَّعَ فِي ظَهْرِهَا قُلْ لِلَّذِي أَخْرَجَكَ مِنَ الشَّامِ فِي لَيْلَةٍ إِلَى الْكُوفَةِ إِلَى الْمَدِينَةِ إِلَى مَكَّةَ أَنْ يُخْرِجَكَ مِنْ حَبْسِي

I said, ‘I shall raise the story from you to him’. He said, ‘Raise it’. So I wrote a story on his behalf, explaining his matter in it, and raised it to Al-Zayyat, and he (Al-Zayyat) signed in its back, ‘Say to the one^-asws who brought you out from Syria in one night to Al-Kufa, to Al-Medina, to Makkah, to get you out from my prison’.

قَالَ عَلِيُّ بْنُ خَالِدٍ فَغَمَّنِي ذَلِكَ مِنْ أَمْرِهِ وَ رَقَقْتُ لَهُ وَ انْصَرَفْتُ مَحْزُوناً فَلَمَّا أَصْبَحْتُ‏ بَاكَرْتُ الْحَبْسَ لِأُعْلِمَهُ بِالْحَالِ وَ آمُرَهُ بِالصَّبْرِ وَ الْعَزَاءِ فَوَجَدْتُ الْجُنْدَ وَ الْحُرَّاسَ‏ وَ صَاحِبَ السِّجْنِ وَ خَلْقاً كَثِيراً مِنَ النَّاسِ يُهْرَعُونَ

Ali Bin Khalid said, ‘That grieved me, of his instruction, and I felt pity for him, and I left grieving. When it was morning, I went to the prison in order to know his state and instruct him with the patience and the consolation, but I found the army, and the prison guards, and the warden of the prison, and a lot of people from the general public rushing.

‏ فَسَأَلْتُ عَنْهُمْ وَ عَنِ الْحَالِ‏ فَقِيلَ إِنَّ الْمَحْمُولَ مِنَ الشَّامِ الْمُتَنَبِّئَ فُقِدَ الْبَارِحَةَ مِنَ الْحَبْسِ فَلَا يُدْرَى خَسَفَتْ بِهِ الْأَرْضُ أَوِ اخْتَطَفَتْهُ الطَّيْرُ وَ كَانَ هَذَا الْمُرْسَلُ‏ أَعْنِي عَلِيَّ بْنَ خَالِدٍ زَيْدِيّاً فَقَالَ بِالْإِمَامَةِ وَ حَسُنَ اعْتِقَادُهُ‏.

I asked about them and about the state, and it was said that the one carried from Syria, to soothsayer, is missing since yesterday from the prison, and it isn’t known whether the ground submerged with him or the bird kidnapped him, and this messenger, meaning Ali Bin Khalid, was a Zaydiite. So he said (believed) in the Imamate, and his beliefs were good’’.[263]

26- يج، الخرائج و الجرائح أَخْبَرَنَا جَمَاعَةٌ مِنْهُمْ مُحَمَّدُ بْنُ عَلِيٍّ النَّيْشَابُورِيُّ وَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الصَّمَدِ عَنْ أَبِي الْحَسَنِ بْنِ عَبْدِ الصَّمَدِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمَعْمَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى‏ الْحُسَيْنَ ع أُنَاسٌ فَقَالُوا لَهُ يَا أَبَا عَبْدِ اللَّهِ حَدِّثْنَا بِفَضْلِكُمُ الَّذِي جَعَلَ اللَّهُ لَكُمْ‏

(The book) ‘Al Kharaij Wa Al Jaraih’ – A group informed us, from them were Muhammad Bin Ali Al Neshapuri, and Muhammad Bin Ali Bin Abdul Samad, from Abu Al Hassan Bin Abdul Samad, from Ahmad Bin Muhammad Al Ma’mary, from Muhammad Bin Ali Bin Al Husaym, from Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Ali Bin Al Hakam, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullah^-asws having said: ‘Some people came to Al-Husayn^-asws and said to him^-asws, ‘O Abu Abdullah^-asws! Narrate to us with your (Imams^-asws) merits, which Allah^-azwj has Made to be for you^-asws all’.

فَقَالَ إِنَّكُمْ لَا تَحْتَمِلُونَهُ وَ لَا تُطِيقُونَهُ قَالُوا بَلَى نَحْتَمِلُ‏ قَالَ إِنْ كُنْتُمْ صَادِقِينَ فَلْيَتَنَحَّ اثْنَانِ وَ أُحَدِّثَ وَاحِداً فَإِنِ احْتَمَلَهُ حَدَّثْتُكُمْ

He^-asws said: ‘You will neither be able to bear nor tolerate’. They said, ‘But we will bear’. He^-asws said: ‘If you were truthful, then let two isolate, and I shall narrate to one, so if he bears it, I^-asws shall narrate to you’.

فَتَنَحَّى اثْنَانِ وَ حَدَّثَ وَاحِداً فَقَامَ طَائِرَ الْعَقْلِ وَ مَرَّ عَلَى وَجْهِهِ‏ وَ كَلَّمَهُ صَاحِبَاهُ فَلَمْ يَرُدَّ عَلَيْهِمَا شَيْئاً وَ انْصَرَفُوا.

So, two of them isolated and he^-asws narrated to one. He stood up having lost his mind and went on his direction and his two companions spoke to him, but he did not respond to them with anything and they left’’.[264]

27- يج، الخرائج و الجرائح بِهَذَا الْإِسْنَادِ قَالَ: أَتَى رَجُلٌ الْحُسَيْنَ بْنَ عَلِيٍّ ع فَقَالَ حَدِّثْنِي بِفَضْلِكُمُ الَّذِي جَعَلَ اللَّهُ‏ لَكُمْ فَقَالَ إِنَّكَ لَنْ تُطِيقَ حَمْلَهُ قَالَ بَلَى حَدِّثْنِي يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أَحْتَمِلُهُ

(The book) ‘Al Kharaij Wa Al Jaraih’ – By this chain, said,

‘A man came to Al-Husayn^-asws Bin Ali^-asws and said ‘Narrate to me with your^-asws merits, those which Allah^-azwj has Made to be for you^-asws’. He^-asws said: ‘You will never (be able to) tolerate its load’. He said, ‘Yes, narrate to me, O son^-asws of Rasool-Allah^-saww! I will bear it’.

فَحَدَّثَهُ بِحَدِيثٍ فَمَا فَرَغَ الْحُسَيْنُ ع مِنْ حَدِيثِهِ حَتَّى ابْيَضَّ رَأْسُ الرَّجُلِ وَ لِحْيَتُهُ وَ أُنْسِيَ الْحَدِيثَ فَقَالَ الْحُسَيْنُ ع أَدْرَكَتْهُ رَحْمَةُ اللَّهِ حَيْثُ أُنْسِيَ الْحَدِيثَ‏.

So he^-asws narrated to him a Hadeeth. Al-Husayn^-asws was not (even) free from narrating it until the head (hair) of the man and his beard had turned white, and he forgot the Hadeeth. Al-Husayn^-asws said: ‘The Mercy of Allah^-azwj came across him when he forgot the Hadeeth’’.[265]

28- قب، المناقب لابن شهرآشوب‏ أَصَابَ النَّاسَ زَلْزَلَةٌ عَلَى عَهْدِ أَبِي بَكْرٍ فَفَزِعَ إِلَى عَلِيٍّ ع أَصْحَابُهُ فَقَعَدَ عَلِيٌّ ع عَلَى تَلْعَةٍ وَ قَالَ كَأَنَّكُمْ قَدْ هَالَكُمْ وَ حَرَّكَ شَفَتَيْهِ وَ ضَرَبَ الْأَرْضَ بِيَدِهِ ثُمَّ قَالَ مَا لَكِ اسْكُنِي فَسَكَنَتْ

(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – The people were hit by an earthquake in the era of Abu Bakr, so his companions panicked to Ali^-asws. Ali^-asws sat upon a hill and said: ‘It is as if you have been destroyed’, and he^-asws moved his^-asws lips and hit the ground with his^-asws hand, then said: ‘What is the matter with you?’ Calm down!’ So it calmed down.

ثُمَّ قَالَ أَنَا الرَّجُلُ الَّذِي قَالَ اللَّهُ تَعَالَى‏ إِذا زُلْزِلَتِ الْأَرْضُ‏ الْآيَاتِ فَأَنَا الْإِنْسَانُ الَّذِي أَقُولُ لَهَا مَا لَكِ‏ يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها إِيَّايَ تُحَدِّثُ‏.

Then he^-asws said: ‘I^-asws am the man who Allah^-azwj the Exalted Says: When the earth is shaken with its earthquake [99:1] – the Verses. I^-asws am the human being who, I^-asws will be saying to it: ‘What is the matter with you?’ On that Day it would narrate its news [99:4], to me^-asws it shall narrate’’.[266]

29- وَ فِي خَبَرٍ آخَرَ أَنَّهُ قَالَ: لَوْ كَانَتِ الزَّلْزَلَةَ الَّتِي ذَكَرَهَا اللَّهُ فِي كِتَابِهِ لَأَجَابَتْنِي وَ لَكِنَّهَا لَيْسَتْ بِتِلْكَ‏.

And in another Hadeeth, he^-asws said: ‘If it had been the earthquake which Allah^-azwj Mentioned in His^-azwj (Book), it would have answered me^-asws, but it isn’t that one’’.[267]

30- وَ فِي رِوَايَةِ سَعِيدِ بْنِ الْمُسَيَّبِ وَ عَبَايَةَ بْنِ رِبْعِيٍ‏ أَنَّ عَلِيّاً ع‏ ضَرَبَ الْأَرْضَ بِرِجْلِهِ فَتَحَرَّكَتْ فَقَالَ اسْكُنِي فَلَمْ يَأْنِ لَكِ ثُمَّ قَرَأَ يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها.

And in a report of Saeed Bin Al-Musayyab, and Abayah Bin Rabie. ‘Ali^-asws hit the ground with his^-asws legs, and it moved, so he^-asws said: ‘Calm down, for it doesn’t mean you’. Then he^-asws recited: On that Day it would narrate its news [99:4]’’.[268]

31- قب، المناقب لابن شهرآشوب‏ شَكَا أَبُو هُرَيْرَةَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع شَوْقَ أَوْلَادِهِ فَأَمَرَهُ ع بِغَضِّ الطَّرْفِ فَلَمَّا فَتَحَهَا كَانَ فِي الْمَدِينَةِ فِي دَارِهِ فَجَلَسَ فِيهَا هُنَيْئَةً فَنَظَرَ إِلَى عَلِيٍّ ع فِي سَطْحِهِ وَ هُوَ يَقُولُ هَلُمَّ نَنْصَرِفْ وَ غَضَّ طَرْفَهُ فَوَجَدَ نَفْسَهُ فِي الْكُوفَةِ

(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – Abu Hureyra complained to Amir Al-Momineen^-asws of the longing for his children. He^-asws instructed him to closed the eyes with a blindfold. When he opened it, he was in Al-Medina in his house. He sat therein congratulating. Then he looked at Ali^-asws in his roof and he^-asws was saying: ‘Come, let us leave’, and he^-asws blindfolded him, and he found himself in Al-Kufa.

فَاسْتَعْجَبَ أَبُو هُرَيْرَةَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ آصَفَ أَوْرَدَ تَخْتاً مِنْ مَسَافَةِ شَهْرَيْنِ بِمِقْدَارِ طَرْفَةِ عَيْنٍ إِلَى سُلَيْمَانَ وَ أَنَا وَصِيُّ رَسُولِ اللَّهِ ص‏.

Abu Hureyra was astounded, so Amir Al-Momineen^-asws said: ‘Aasif (Bin Barkhiya) brought a throne (of Bilquis) to Suleyman^-as from a travel distance of two months in a measurement of the blink of an eye, and I^-asws am the successor^-asws of Rasool-Allah^-saww’’.[269]

32- ختص، الإختصاص عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ سَعِيدٍ عَنِ الرَّبِيعِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا مِنَّا أَتَى قَوْمَ مُوسَى فِي شَيْ‏ءٍ كَانَ بَيْنَهُمْ فَأَصْلَحَ بَيْنَهُمْ وَ رَجَعَ‏.

(The book) ‘Al Ikhtisaas’ – Abdullah Bin Aamir Bin Saeed, from Al Rabie, from Ja’far Bin Bashir, from Yunus Bin Yaqoub,

‘From Abu Abdullah^-asws having said: ‘A man from us went to people of Musa^-as regarding something which was between them, and reconciled between them, and returned’’.[270]

33- ختص، الإختصاص ابْنُ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ بْنِ جَمِيلٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ يَا جَابِرُ أَ لَكَ حِمَارٌ يَسِيرُ بِكَ فَيَبْلُغُ بِكَ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ فِي يَوْمٍ وَاحِدٍ فَقُلْتُ جُعِلْتُ فِدَاكَ يَا أَبَا جَعْفَرٍ وَ أَنَّى لِي هَذَا

(The book) ‘Al Ikhtisaas’ – Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Al Munakhal Bin Jameel Bin Jameel, from Jabir Bin Yazeed,

‘From Abu Ja’far^-asws having said: ‘O Jabir! Is there a donkey for you to travel with you and reach with you from the east to the west in one day?’ I said, ‘May I be sacrificed for you^-asws, O Abu Ja’far^-asws! And where can this be for me?’

فَقَالَ أَبُو جَعْفَرٍ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ ع أَ لَمْ تَسْمَعْ قَوْلَ رَسُولِ اللَّهِ ص فِي عَلِيٍّ ع وَ اللَّهِ لَتَبْلُغَنَّ الْأَسْبَابَ وَ اللَّهِ لَتَرْكَبَنَّ السَّحَابَ‏.

Abu Ja’far^-asws said: ‘That is Amir Al-Momineen^-asws. Have you not heard the words of Rasool-Allah^-saww regarding Ali^-asws: ‘By Allah^-azwj! You^-asws will be reaching the causes. By Allah^-azwj! You will be riding the clouds’’.[271]

34- ختص، الإختصاص ابْنُ أَبِي الْخَطَّابِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ حَفْصٍ الْأَبْيَضِ التَّمَّارِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع أَيَّامَ قَتْلِ مُعَلَّى بْنِ خُنَيْسٍ وَ صَلْبِهِ رَحِمَهُ اللَّهُ فَقَالَ لِي يَا حَفْصُ إِنِّي أَمَرْتُ الْمُعَلَّى بْنَ خُنَيْسٍ بِأَمْرٍ فَخَالَفَنِي فَابْتُلِيَ بِالْحَدِيدِ إِنِّي نَظَرْتُ إِلَيْهِ يَوْماً وَ هُوَ كَئِيبٌ حَزِينٌ فَقُلْتُ مَا لَكَ يَا مُعَلَّى كَأَنَّكَ ذَكَرْتَ أَهْلَكَ وَ مَالَكَ وَ عِيَالَكَ فَقَالَ أَجَلْ

(The book) ‘Al Ikhtisaas’ – Ibn Abu Al Khattab, from Musa Bin Sa’dan, from Hafs Al Abyaz Al Tammar who said,

‘I entered to see Abu Abdullah^-asws during the days Moalla Bin Khunays had been killed, and he, may Allah^-azwj have Mercy on him, was crucified. He^-asws said to me: ‘O Hafs! I^-asws instructed Al-Moalla Bin Khunays with a matter, but he opposed me^-asws and was tried with the iron. I looked at him one day and he was bleak, grieving, so I^-asws said: ‘What is the matter with you, O Moalla? It is as if you remembered your family, and your wealth and your dependants’. He said, ‘Yes’.

فَقُلْتُ ادْنُ مِنِّي فَدَنَا مِنِّي فَمَسَحْتُ وَجْهَهُ فَقُلْتُ أَيْنَ تَرَاكَ فَقَالَ أَرَانِي فِي بَيْتِي هَذِهِ زَوْجَتِي وَ هَؤُلَاءِ وُلْدِي فَتَرَكْتُهُ حَتَّى تَمَلَّأَ مِنْهُمْ وَ اسْتَتَرْتُ مِنْهُ حَتَّى نَالَ مَا يَنَالُ الرَّجُلُ مِنْ أَهْلِهِ

I^-asws said: ‘Come near me^-asws’. So he came near, and I^-asws wiped his face and said: ‘Where do you see (yourself to be)?’ He said, ‘I see myself in my house. This is my wife, and those are my children’. So, I^-asws left him until he was filled from them and was cheerful from it, until he attained what the man attains from his family.

ثُمَّ قُلْتُ لَهُ ادْنُ مِنِّي فَدَنَا مِنِّي فَمَسَحْتُ وَجْهَهُ فَقُلْتُ أَيْنَ تَرَاكَ فَقَالَ أَرَانِي مَعَكَ فِي الْمَدِينَةِ وَ هَذَا بَيْتُكَ فَقُلْتُ لَهُ يَا مُعَلَّى إِنَّ لَنَا حَدِيثاً مَنْ حَفِظَهُ عَلَيْنَا حَفِظَ اللَّهُ عَلَيْهِ دِينَهُ وَ دُنْيَاهُ

Then I^-asws said to him: ‘Come near me^-asws, and I^-asws wiped his face and I^-asws said: ‘Where do you see (yourself to be)?’ He said, ‘I see myself with you^-asws in Al-Medina, and this is your^-asws house’. I^-asws said to him: ‘O Moalla! There are Ahadeeth for us^-asws, one who preserves it upon us^-asws, Allah^-azwj would Protect him upon his Religion and his world.

يَا مُعَلَّى لَا تَكُونُوا أُسَرَاءَ فِي أَيْدِي النَّاسِ بِحَدِيثِنَا إِنْ شَاءُوا مَنُّوا عَلَيْكُمْ وَ إِنْ شَاءُوا قَتَلُوكُمْ يَا مُعَلَّى إِنَّ مَنْ كَتَمَ الصَّعْبَ مِنْ حَدِيثِنَا جَعَلَهُ اللَّهُ نُوراً بَيْنَ عَيْنَيْهِ وَ رَزَقَهُ اللَّهُ الْعِزَّةَ فِي النَّاسِ وَ مَنْ أَذَاعَ الصَّعْبَ مِنْ حَدِيثِنَا لَمْ يَمُتْ حَتَّى يَعَضَّهُ‏ السِّلَاحُ أَوْ يَمُوتَ بِخَبَلٍ‏ يَا مُعَلَّى وَ أَنْتَ مَقْتُولٌ فَاسْتَعِدَّ.

O Moalla! Do not become captives in the hands of the people with our^-asws Ahadeeth, if they desire they confer upon you and they desire they would kill you. O Moalla! One who conceals the difficult ones from our^-asws Ahadeeth, Allah^-azwj would Make a light to be between his eyes, and Allah^-azwj would Grace him the honour among the people, and one who broadcasts the difficult ones from our^-asws Ahadeeth, would not die until he bites the weapons, or dies with a rope (hanging). O Moalla! And you will be killed, so be prepared’’.[272]

35- ختص، الإختصاص ير، بصائر الدرجات الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ سَلَمَةَ اللُّؤْلُؤِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بَقَّاحٍ عَنِ ابْنِ جَبَلَةَ عَنِ ابْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحَوْضِ فَقَالَ هُوَ حَوْضٌ مَا بَيْنَ بُصْرَى إِلَى صَنْعَاءَ أَ تُحِبُّ أَنْ تَرَاهُ فَقُلْتُ لَهُ نَعَمْ

(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Al Husayn Bin Ahmad Bin Salama Al Luluie, from Al Hassan Bin Ali Bin Baqqah, from Ibn Jabala, from Ibn Sinan who said,

‘I asked Abu Abdullah^-asws about the Fountain. He^-asws said: ‘It is a fountain (its dimensions are) what is between Busra to Sana’a. Would you like to see it?’ I said to him^-asws, ‘Yes’.

قَالَ فَأَخَذَ بِيَدِي وَ أَخْرَجَنِي إِلَى ظَهْرِ الْمَدِينَةِ ثُمَّ ضَرَبَ بِرِجْلِهِ فَنَظَرْتُ إِلَى نَهَرٍ يَجْرِي مِنْ جَانِبِهِ هَذَا مَاءٌ أَبْيَضُ مِنَ الثَّلْجِ وَ مِنْ جَانِبِهِ هَذَا لَبَنٌ أَبْيَضُ‏ مِنَ الثَّلْجِ وَ فِي وَسَطِهِ خَمْرٌ أَحْسَنُ‏ مِنَ الْيَاقُوتِ فَمَا رَأَيْتُ شَيْئاً أَحْسَنَ مِنْ تِلْكَ الْخَمْرِ بَيْنَ اللَّبَنِ وَ الْمَاءِ

He (the narrator) said, ‘He^-asws grabbed my hand and brought me out to the back of Al-Medina, then kicked with his^-asws leg, and I looked at a river flowing from this side of his^-asws – water which was whiter than snow, and from this side of his^-asws was milk whiter than the snow, and it is middle was wine more beautiful that ruby. I had not seen anything more beautiful than that wine, between the milk and the water.

فَقُلْتُ جُعِلْتُ فِدَاكَ مِنْ أَيْنَ يَخْرُجُ هَذَا وَ مِنْ أَيْنَ مَجْرَاهُ

I said, ‘May I be sacrificed for you^-asws! Where does this come out from, and from where is its flow?’

فَقَالَ هَذِهِ الْعُيُونُ الَّتِي ذَكَرَهَا اللَّهُ فِي‏ كِتَابِهِ أَنَّهَا فِي الْجَنَّةِ عَيْنٌ مِنْ مَاءٍ وَ عَيْنٌ مِنْ لَبَنٍ وَ عَيْنٌ مِنْ خَمْرٍ يَجْرِي فِي هَذَا النَّهَرِ

He^-asws said: ‘These are springs which Allah^-azwj Mentioned in His^-azwj Book that these are in the Paradise, a spring of water, and a spring of milk, and a spring of wine flowing in this river’.

وَ رَأَيْتُ حَافَاتِهِ‏ عَلَيْهَا شَجَرٌ فِيهِنَّ جَوَارٍ مُعَلَّقَاتٍ بِرُءُوسِهِنَّ مَا رَأَيْتُ شَيْئاً أَحْسَنَ‏ مِنْهُنَّ وَ بِأَيْدِيهِنَّ آنِيَةٌ مَا رَأَيْتُ أَحْسَنَ مِنْهَا لَيْسَتْ مِنْ آنِيَةِ الدُّنْيَا فَدَنَا مِنْ إِحْدَاهُنَّ فَأَوْمَأَ إِلَيْهَا لِتَسْقِيَهُ

And I saw trees in this banks wherein were girls suspended by their heads. I had not seen anything more beautiful than them, and in their hands were containers I had not seen more beautiful than these, not being from the utensils of the world. He^-asws approached one of them and gestured by his^-asws hand to quench him^-asws.

فَنَظَرْتُ إِلَيْهَا وَ قَدْ مَالَتْ لِتَغْرِفَ مِنَ النَّهَرِ فَمَالَتِ الشَّجَرَةُ مَعَهَا فَاغْتَرَفَتْ ثُمَّ نَاوَلَتْهُ فَشَرِبَ ثُمَّ نَاوَلَهَا وَ أَوْمَأَ إِلَيْهَا فَمَالَتْ لِتَغْرِفَ فَمَالَتِ الشَّجَرَةُ مَعَهَا فَاغْتَرَفَتْ ثُمَّ نَاوَلَتْهُ فَنَاوَلَنِي فَشَرِبْتُ فَمَا رَأَيْتُ شَرَاباً كَانَ أَلْيَنَ مِنْهُ وَ لَا أَلَذَّ وَ كَانَتْ رَائِحَتُهُ رَائِحَةَ الْمِسْكِ

I looked at her, and she had inclined in order to scoop from the river, and the tree inclined with her, and she scooped, then gave it, and he^-asws drank. Then he^-asws gave it and gestured to her. She inclined in order to scoop and the tree inclined with her, and she scooped, then gave it, and he^-asws gave it to me, so I drank. I had not seen any drink which was softer than it, nor more pleasurable, and its aroma was the aroma of musk.

وَ نَظَرْتُ فِي الْكَأْسِ فَإِذَا فِيهِ ثَلَاثَةُ أَلْوَانٍ مِنَ الشَّرَابِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا رَأَيْتُ كَالْيَوْمِ قَطُّ وَ مَا كُنْتُ أَرَى أَنَّ الْأَمْرَ هَكَذَا

And I looked into the cup and in it were three types of drink, so I said to him^-asws, ‘May I be sacrificed for you^-asws! I have not seen a day like today at all, and I had not view that the matter could be like this!’

فَقَالَ هَذَا مِنْ أَقَلِّ مَا أَعَدَّهُ اللَّهُ لِشِيعَتِنَا إِنَّ الْمُؤْمِنَ إِذَا تُوُفِّيَ صَارَتْ رُوحُهُ إِلَى هَذَا النَّهَرِ وَ رَعَتْ فِي رِيَاضِهِ وَ شَرِبَتْ مِنْ شَرَابِهِ وَ إِنَّ عَدُوَّنَا إِذَا تُوُفِّيَ صَارَتْ رُوحُهُ إِلَى وَادِي بَرَهُوتَ فَأُخْلِدَتْ فِي عَذَابِهِ وَ أُطْعِمَتْ مِنْ زَقُّومِهِ وَ سُقِيَتْ مِنْ حَمِيمِهِ فَاسْتَعِيذُوا بِاللَّهِ مِنْ ذَلِكَ الْوَادِي‏.

He^-asws said: ‘This is from the least of what Allah^-azwj has Prepared for our^-asws Shias. When the Momin dies his soul comes to this river, and is nurtured in its garden, and drinks from its drink; and our^-asws enemy, when he dies, his soul comes to the valley of Barhoot, and is eternally in His^-azwj Punishment, and is fed from its Zaqoom (tree), and is quenched from its boiling water, therefore seek Refuge with Allah^-azwj from that valley’’.[273]

36- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنْ إِسْمَاعِيلَ بْنِ عَلِيِّ بْنِ قُدَامَةَ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ نَاصِحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَرْمَنِيِّ عَنِ الْحَسَنِ بْنِ عَبْدِ الْوَهَّابِ عَنْ عَلِيِّ بْنِ حَدِيدٍ الْمَدَائِنِيِّ عَمَّنْ حَدَّثَهُ عَنِ الْمُفَضَّلِ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنِ الطِّفْلِ يَضْحَكُ مِنْ غَيْرِ عَجَبٍ وَ يَبْكِي مِنْ غَيْرِ أَلَمٍ

(The book) ‘Illal Al Sharaie’ – Ali Bin Hatim, from Ismail Bin Ali Bin Qadama, from Ahmad Bin Ali Bin Nasih, from Ja’far Bin Muhammad al Armany, from Al Hassan Bin Abdul Wahhab, from Ali Bin Hadeed Al Madainy, from the one who narrated it, from Al Mufazzal who said,

‘I asked Ja’far^-asws Bin Muhammad^-asws about the child laughing from without wonderment and crying from without there being any pain.

فَقَالَ يَا مُفَضَّلُ مَا مِنْ طِفْلٍ إِلَّا وَ هُوَ يَرَى الْإِمَامَ وَ يُنَاجِيهِ فَبُكَاؤُهُ لِغَيْبَةِ الْإِمَامِ عَنْهُ وَ ضَحِكُهُ إِذَا أَقْبَلَ إِلَيْهِ حَتَّى إِذَا أُطْلِقَ لِسَانُهُ أُغْلِقَ ذَلِكَ الْبَابُ عَنْهُ وَ ضُرِبَ عَلَى قَلْبِهِ بِالنِّسْيَانِ‏.

He^-asws said: ‘O Mufazzal! There is no child except and he sees the Imam^-asws and he^-asws whispers to him. So its crying is to the absence of the Imam^-asws from him, and its laughter is when he^-asws comes to him, until when his tongues is freed (starts talking), that door is closed from it, and the forgetfulness hits upon its heart’’.[274]

37- كِتَابُ الْمُحْتَضَرِ لِلْحَسَنِ بْنِ سُلَيْمَانَ، مِمَّا رَوَاهُ مِنْ كِتَابِ نَوَادِرِ الْحِكْمَةِ يَرْفَعُهُ إِلَى عَمَّارِ بْنِ يَاسِرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَيْلَةَ أُسْرِيَ بِي إِلَى السَّمَاءِ وَ صِرْتُ كَقَابِ‏ قَوْسَيْنِ أَوْ أَدْنى‏ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيَّ يَا مُحَمَّدُ مَنْ أَحَبُّ خَلْقِي إِلَيْكَ قُلْتُ يَا رَبِّ أَنْتَ أَعْلَمُ فَقَالَ عَزَّ وَ جَلَّ أَنَا أَعْلَمُ وَ لَكِنْ أُرِيدُ أَنْ أَسْمَعَهُ مِنْ فِيكَ

Kitab Al Mukhtasar of Al Hassan Bin Suleyman – from what is reported from Kitab Nawadir Al Hikma, raising it to Ammar Bin Yasser who said,

‘Rasool-Allah^-saww said: ‘On the night there was an ascension with me^-saww to the sky and I^-saww came to be like a measurement of two bows or nearer [53:9], Allah^-azwj Mighty and Majestic Revealed to me^-saww: “O Muhammad^-saww! Who is the most beloved of My^-azwj creatures to you^-saww?” I^-saww said: ‘O Lord^-azwj! You^-azwj are more Knowing’. The Mighty and Majestic Said: “I^-azwj am more Knowing but I^-azwj Want to Hear it from your^-saww mouth”.

فَقُلْتُ ابْنُ عَمِّي عَلِيُّ بْنُ أَبِي طَالِبٍ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيَّ أَنِ الْتَفِتْ فَالْتَفَتُّ فَإِذَا بِعَلِيٍّ وَاقِفٌ مَعِي وَ قَدْ خُرِقَتْ حُجُبُ السَّمَاوَاتِ وَ عَلِيٌّ وَاقِفٌ رَافِعٌ رَأْسَهُ يَسْمَعُ مَا يَقُولُ فَخَرَرْتُ لِلَّهِ تَعَالَى سَاجِداً.

I^-saww said: ‘Son^-asws of my^-saww uncle^-as Ali^-asws Bin Abu Talib^-asws’. So Allah^-azwj Mighty and Majestic Revealed to me^-saww: “Turn around!” I^-saww turned around and there was Ali^-asws standing with me^-saww, and the veils of the skies had been torn, and Ali^-asws was standing raising his^-asws head listening to what He^-azwj Said. So I^-saww fell down to Allah^-azwj the Exalted in Sajdah’’.[275]

38- مِنْ كِتَابِ اللبات [اللُّبَابِ‏] لِابْنِ الشَّرِيفَةِ الْوَاسِطِيِّ، يَرْفَعُهُ إِلَى مِيثَمٍ التَّمَّارِ قَالَ: بَيْنَمَا أَنَا فِي السُّوقِ إِذْ أَتَى أَصْبَغُ بْنُ نُبَاتَةَ قَالَ وَيْحَكَ يَا مِيثَمُ لَقَدْ سَمِعْتُ مِنْ أَمِيرِ الْمُؤْمِنِينَ ع حَدِيثاً صَعْباً شَدِيداً قُلْتُ وَ مَا هُوَ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ حَدِيثَ أَهْلِ الْبَيْتِ صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ

From Kitab Al Labaat of Ibn Shareefa Al Wasity, raising it to Meysam al Tammar who said,

‘‘While I was in the market, Asbagh Bin Nubata came to me and he said, ‘Woe be to you, O Maysam! I have heard a Hadeeth from Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws which is intensely difficult, so where can we happen to be like that? I heard him^-asws saying: ‘Our^-asws Ahadeeth, of the People of the Household are difficult, becoming more difficult. None can bear it except for an Angel of Proximity, or a Messenger Prophet^-as, or a servant whose heart Allah^-azwj has Tested for the Eman’.

فَقُمْتُ مِنْ فَوْرَتِي‏ فَأَتَيْتُ عَلِيّاً ع فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ حَدِيثٌ أَخْبَرَنِي بِهِ أَصْبَغُ عَنْكَ قَدْ ضِقْتُ بِهِ ذَرْعاً فَقَالَ ع مَا هُوَ فَأَخْبَرْتُهُ بِهِ فَتَبَسَّمَ ثُمَّ قَالَ اجْلِسْ يَا مِيثَمُ أَ وَ كُلُّ عِلْمٍ يَحْتَمِلُهُ عَالِمٌ

I immediately stood up and went over to Ali^-asws and I said, ‘O Amir Al-Momineen^-asws! A Hadeeth which Al-Asbagh Bin Nubata informed me with, (reporting) from you^-asws, I am constricted by it, and I am uneasy’. He^-asws said: ‘And what is it?’ I informed him^-asws, and he^-asws smiled, then said: ‘Be seated, O Maysam! Or, is every knowledge borne by a scholar?’

إِنَّ اللَّهَ تَعَالَى قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً قالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قالَ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ‏ فَهَلْ رَأَيْتَ الْمَلَائِكَةَ احْتَمَلُوا الْعِلْمَ قَالَ قُلْتُ وَ إِنَّ هَذَا أَعْظَمُ مِنْ ذَلِكَ

Allah^-azwj the Exalted Said to the Angels  And when your Lord said to the Angels: I am going to Make a Caliph in the earth. They said: Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? He said: I Know what you do not know [2:30]. So, do you see that the Angels were (not) bearing the knowledge?’ I said, ‘By Allah^-azwj! This is greater than that’.

قَالَ وَ الْأُخْرَى أَنَّ مُوسَى بْنَ عِمْرَانَ أَنْزَلَ اللَّهُ عَلَيْهِ التَّوْرَاةَ فَظَنَّ أَنْ لَا أَحَدَ أَعْلَمُ مِنْهُ فَأَخْبَرَهُ أَنَّ فِي خَلْقِهِ أَعْلَمَ مِنْهُ وَ ذَلِكَ إِذْ خَافَ عَلَى نَبِيِّهِ الْعُجْبَ قَالَ فَدَعَا رَبَّهُ أَنْ يُرْشِدَهُ إِلَى الْعَالِمِ قَالَ فَجَمَعَ اللَّهُ بَيْنَهُ وَ بَيْنَ الْخَضِرِ ع فَخَرَقَ السَّفِينَةَ فَلَمْ يَحْتَمِلْ ذَلِكَ مُوسَى وَ قَتَلَ الْغُلَامَ فَلَمْ يَحْتَمِلْهُ وَ أَقَامَ الْجِدَارَ فَلَمْ يَحْتَمِلْهُ‏

He^-asws said: ‘And another is Musa^-as. Allah^-azwj Mighty and Majestic Revealed the Torah unto him^-as, so he^-as thought that there is no one more knowledgeable than him^-as. But, Allah^-azwj Mighty and Majestic Informed: “There is someone among My^-azwj creatures who is more knowledgeable than you^-as”, and that is because He^-azwj Feared the self-conceitedness upon His^-azwj Prophet^-as. So he^-as called upon his^-as Lord^-azwj (to introduce) him^-as to the scholar. So Allah^-azwj Gathered him^-as with Al-Khizr^-as. He (Al-Khizr^-as) punctured the ship, and Musa^-as could not bear that. And he^-as killed the boy and Musa^-as could not bear that. And he^-as straightened the wall, and he^-as could not bear it.

 وَ أَمَّا النَّبِيُّونَ‏ فَإِنَّ نَبِيَّنَا ص أَخَذَ يَوْمَ غَدِيرِ خُمٍّ بِيَدِي فَقَالَ اللَّهُمَّ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ فَهَلْ رَأَيْتَ احْتَمَلُوا ذَلِكَ إِلَّا مَنْ عَصَمَ اللَّهُ مِنْهُمْ فَأَبْشِرُوا ثُمَّ أَبْشِرُوا فَإِنَّ اللَّهَ قَدْ خَصَّكُمْ بِمَا لَمْ يَخُصَّ بِهِ الْمَلَائِكَةَ وَ النَّبِيِّينَ وَ الْمُرْسَلِينَ فِيمَا احْتَمَلْتُمْ ذَلِكَ فِي أَمْرِ رَسُولِ اللَّهِ ص وَ عِلْمِهِ

And as for the Momineen, so our Prophet^-saww grabbed me^-asws by my^-asws hand on the Day of Ghadeer khumm and he^-saww said: ‘O Allah^-azwj! The one whose Master I^-saww was, so Ali^-asws is his Master’. So, do you see them bearing that, except for the one whom Allah^-azwj Rescued from them? Therefore, receive ‘فَأَبْشِرُوا’ glad tidings, then receive glad tidings (again), for Allah^-azwj has Particularised you all with what He^-azwj did not Particularise the Angels with, and the Prophets^-as, and the Mursils^-as with regards to what you are bearing from the orders to Rasool-Allah^-saww and his^-saww knowledge.

فَحَدِّثُوا عَنْ فَضْلِنَا وَ لَا حَرَجَ وَ عَنْ عَظِيمِ أَمْرِنَا وَ لَا إِثْمَ

So narrated of our^-asws merits and there is no blame, and of our^-asws great matters and there is no sin’.

قَالَ قَالَ رَسُولُ اللَّهِ ص أُمِرْنَا مَعَاشِرَ الْأَنْبِيَاءِ أَنْ نُخَاطِبَ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ‏.

He^-asws said: ‘Rasool-Allah^-saww said: ‘We^-asws are the community of the Prophets^-as, we^-asws address the people upon a measurement of their intellects’’.[276]

39- وَ رُوِيَ أَيْضاً مِنْ كِتَابِ الْخَصَائِصِ لِابْنِ الْبِطْرِيقِ، رَفَعَهُ إِلَى الْحَارِثِ قَالَ قَالَ عَلِيٌّ ع‏ نَحْنُ أَهْلُ الْبَيْتِ لَا نُقَاسُ بِالنَّاسِ فَقَامَ رَجُلٌ فَأَتَى عَبْدَ اللَّهِ بْنَ الْعَبَّاسِ فَأَخْبَرَهُ بِذَلِكَ فَقَالَ صَدَقَ عَلِيٌّ أَ وَ لَيْسَ كَانَ النَّبِيُّ ص لَا يُقَاسُ بِالنَّاسِ

And it is reported as well from the book ‘Al Ikhtisaas’ of Ibn Al Bitreeq, raising it to Al Haris who said,

‘Ali^-asws said: ‘We^-asws People^-asws of the Household, cannot be compared with the people’. A man stood up and went to Abdullah Bin Al-Abbas and informed him with that. He said, ‘Ali^-asws speaks the truth, or isn’t is to that the Prophet^-saww cannot be compared with the people?’

ثُمَّ قَالَ ابْنُ عَبَّاسٍ نَزَلَتْ هَذِهِ الْآيَةُ فِي عَلِيٍّ ع‏ إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ.

Then Ibn Abbas said, ‘This Verse was Revealed regarding Ali^-asws: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7]’’.[277]

40- وَ مِنْ كِتَابِ مَنْهَجِ التَّحْقِيقِ إِلَى سَوَاءِ الطَّرِيقِ، عَنِ الْبَزَنْطِيِّ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَسْوَدَ بْنِ سَعِيدٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ مُبْتَدِئاً مِنْ غَيْرِ أَنْ أَسْأَلَهُ نَحْنُ حُجَّةُ اللَّهِ وَ نَحْنُ بَابُ اللَّهِ وَ نَحْنُ لِسَانُ اللَّهِ وَ نَحْنُ وَجْهُ اللَّهِ وَ نَحْنُ عَيْنُ اللَّهِ فِي خَلْقِهِ وَ نَحْنُ وُلَاةُ أَمْرِ اللَّهِ فِي عِبَادِهِ

And from the book ‘Manhaj Al Tahqeeq Ila Sawa’a Al Tareeq’ – From Al Bazanty, from Muhammad Bin Humran, from Aswad Bin Saeed who said,

‘I was in the presence of Abu Ja’far^-asws and he^-asws said initiating from without I having asked him^-asws: ‘We^-asws are Divine Authorities of Allah^-azwj, and we^-asws are door of Allah^-azwj, and we^-asws are tongue of Allah^-azwj, and we^-asws are Face of Allah^-azwj, and we^-asws are Eye of Allah^-azwj among His^-azwj creatures, and we^-asws are Master of the Command of Allah^-azwj among His^-azwj servants’.

ثُمَّ قَالَ يَا أَسْوَدَ بْنَ سَعِيدٍ إِنَّ بَيْنَنَا وَ بَيْنَ كُلِّ أَرْضٍ تُرّاً مِثْلَ تُرِّ الْبَنَّاءِ فَإِذَا أُمِرْنَا فِي أَمْرِنَا جَذَبْنَا ذَلِكَ التُّرَّ فَأَقْبَلَتْ إِلَيْنَا الْأَرْضُ بِقُلُبِهَا وَ أَسْوَاقِهَا وَ دُورِهَا حَتَّى نُنْفِذَ فِيهَا مَا نُؤْمَرُ فِيهَا مِنْ أَمْرِ اللَّهِ تَعَالَى‏.

Then he^-asws said: ‘O Aswad Bin Saeed! And between every land is a string like a string for the building. So, when we^-asws are Commanded regarding our^-asws matter, we^-asws pull that string and the land comes to us^-asws with its wells, and its markets, and its houses, until we^-asws implement in it what we^-asws have been Commanded from the Commands of Allah^-azwj the Exalted’’.[278]

41- وَ مِنْهُ يَرْفَعُهُ إِلَى ابْنِ أَبِي عُمَيْرٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أُذِنَ لَنَا أَنْ نُعْلِمَ النَّاسَ حَالَنَا عِنْدَ اللَّهِ وَ مَنْزِلَتَنَا مِنْهُ لَمَا احْتَمَلْتُمْ

And from him, raising it to Ibn Abu Umeyr from Al Mufazzal,

‘From Abu Abdullah^-asws having said: ‘If there was Permission for us^-asws to teach the people our^-asws state in the Presence of Allah^-azwj, and our^-asws status from Him^-azwj, you would not be able to bear it’.

فَقَالَ لَهُ فِي الْعِلْمِ فَقَالَ الْعِلْمُ أَيْسَرُ مِنْ ذَلِكَ إِنَّ الْإِمَامَ وَكْرٌ لِإِرَادَةِ اللَّهِ عَزَّ وَ جَلَّ لَا يَشَاءُ إِلَّا مَنْ يَشَاءُ اللَّهُ‏.

He said to him^-asws, ‘Regarding the knowledge?’ He^-asws said: ‘The knowledge is the least from that. The Imam^-asws is a nest of the Intentions of Allah^-azwj Mighty and Majestic. He^-asws does not desire except one Allah^-azwj Desires’’.[279]

42- وَ مِنْ نَوَادِرِ الْحِكْمَةِ، يَرْفَعُهُ إِلَى إِسْحَاقَ الْقُمِّيِّ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِحُمْرَانَ بْنِ أَعْيَنَ يَا حُمْرَانُ إِنِ الدُّنْيَا عِنْدَ الْإِمَامِ وَ السَّمَاوَاتِ وَ الْأَرَضِينَ إِلَّا هَكَذَا وَ أَشَارَ بِيَدِهِ إِلَى رَاحَتِهِ يَعْرِفُ ظَاهِرَهَا وَ بَاطِنَهَا وَ دَاخِلَهَا وَ خَارِجَهَا وَ رَطْبَهَا وَ يَابِسَهَا.

And from (the book) ‘Nawadir Al Hikma’ – raising it to Is’haq Al Qummi who said,

‘Abu Abdullah^-asws said to Humran Bin Ayn: ‘O Humran! The world, and the skies and the earth(s) in the presence of the Imam^-asws are only like this’ – and he^-asws gestured by his^-asws hand to his^-asws palm. ‘He^-asws knows it’s apparent, and its hidden, and its interior, and its outside, and its wet and its dry’’.[280]

43- الْمُحْتَضَرُ، مِنْ نَوَادِرِ الْحِكْمَةِ يَرْفَعُهُ إِلَى أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ الْمُفَضَّلُ بْنُ عُمَرَ فَقَالَ مَسْأَلَةٌ يَا ابْنَ رَسُولِ اللَّهِ قَالَ سَلْ يَا مُفَضَّلُ قَالَ مَا مُنْتَهَى عِلْمِ الْعَالِمِ

(The book) ‘Al Mukhtasar’, from (the book) ‘Nawadir Al Hikma’ – raising it to Abu Baseer who said,

‘I was in the presence of Abu Abdullah^-asws, and Al-Mufazzal Bin Umar entered and said, ‘There is a question, O son^-asws of Rasool-Allah^-saww!’ He^-asws said: ‘Ask, O Mufazzal!’ He said, ‘What is the ultimate knowledge of the scholar?’

قَالَ قَدْ سَأَلْتَ جَسِيماً وَ لَقَدْ سَأَلْتَ عَظِيماً مَا السَّمَاءُ الدُّنْيَا فِي السَّمَاءِ الثَّانِيَةِ إِلَّا كَحَلْقَةِ دِرْعٍ مُلْقَاةٍ فِي أَرْضِ فَلَاةٍ وَ كَذَلِكَ كُلُّ سَمَاءٍ عِنْدَ سَمَاءٍ أُخْرَى وَ كَذَا السَّمَاءُ السَّابِعَةُ عِنْدَ الظُّلْمَةِ وَ لَا الظُّلْمَةُ عِنْدَ النُّورِ وَ لَا ذَلِكَ كُلُّهُ فِي الْهَوَاءِ وَ لَا الْأَرَضِينَ بَعْضِهَا فِي بَعْضٍ وَ لَا مِثْلُ ذَلِكَ كُلِّهِ فِي عِلْمِ الْعَالِمِ يَعْنِي الْإِمَامَ مِثْلَ مُدٍّ مِنْ خَرْدَلٍ دَقَقْتَهُ دَقّاً ثُمَّ ضَرَبْتَهُ بِالْمَاءِ حَتَّى إِذَا اخْتَلَطَ وَ رَغَا أَخَذْتَ مِنْهُ لَعْقَةً بِإِصْبَعِكَ

He^-asws said: ‘You have asked something enormous, and you have asked something mighty. The skies of the world in the second sky is not except like a chink of an armour thrown in the wilderness land (desert), and like that is every sky in the presence of another sky, and like that is the seventh sky in the presence of the darkness. Neither the darkness in the presence of the light, nor all of that in the air, nor the earth(s) one in the other, nor similar to that, all of it, in the knowledge of the scholar, meaning the Imam^-asws, is like a handful of mustard pulverised as powder. Then it is hit with the water until when it was mixed, and was foam. A pinch is taker by your finger.

وَ لَا عِلْمُ الْعَالِمِ فِي عِلْمِ اللَّهِ تَعَالَى إِلَّا مِثْلَ مُدٍّ مِنْ خَرْدَلٍ دَقَقْتَهُ دَقّاً ثُمَّ ضَرَبْتَهُ بِالْمَاءِ حَتَّى إِذْ اخْتَلَطَ وَ رَغَا انْتَهَزْتَ مِنْهُ بِرَأْسِ إِبْرَةٍ نَهْزَةً

And knowledge of the scholar in the Knowledge of Allah^-azwj the Exalted except like a handful of mustad pounded as powder, then hit with the water until when it is mixed and they desired to grab from it with the head of a needle, a grabbing’.

ثُمَّ قَالَ ع يَكْفِيكَ مِنْ هَذِهِ الْبَيَانِ بِأَقَلِّهِ وَ أَنْتَ بِأَخْبَارِ الْأُمُورِ تُصِيبُ‏.

Then he^-asws said: ‘It should suffice you from this explanation with its little, and you will again with the Ahadeeth of the matters’’.[281]

44- وَ مِنْ كِتَابِ السَّيِّدِ حَسَنِ بْنِ كَبْشٍ، بِإِسْنَادِهِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ‏ ع‏ يَا أَبَا مُحَمَّدٍ إِنَّ عِنْدَنَا سِرّاً مِنْ سِرِّ اللَّهِ وَ عِلْماً مِنْ عِلْمِ اللَّهِ لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ

And from the book of the seyyid Hassan Bin Kabash, by his chain from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘O Abu Muhammad! With us^-asws there are such secrets from the Secrets of Allah^-azwj, and knowledge from the Knowledge of Allah^-azwj, neither an Angel of Proximity bear it, nor a Messenger Prophet^-as, nor a Momin who heart Allah^-azwj has Tested for the Eman.

وَ اللَّهِ مَا كَلَّفَ اللَّهُ أَحَداً ذَلِكَ الْحِمْلَ غَيْرَنَا وَ لَا اسْتَعْبَدَ بِذَلِكَ أَحَداً غَيْرَنَا

By Allah^-azwj! Allah^-azwj has not Encumbered anyone with carrying that apart from us^-asws, nor did He^-azwj Entrust anyone with that apart from us^-asws.

وَ إِنَّ عِنْدَنَا سِرّاً مِنْ سِرِّ اللَّهِ وَ عِلْماً مِنْ عِلْمِ اللَّهِ أَمَرَنَا اللَّهُ بِتَبْلِيغِهِ فَبَلَّغْنَا عَنِ اللَّهِ عَزَّ وَ جَلَّ مَا أَمَرَنَا بِتَبْلِيغِهِ

And with us^-asws there are such secrets from Secrets of Allah^-azwj, and knowledge from the Knowledge of Allah^-azwj, Allah^-azwj had Commanded us^-asws with delivering it. So we^-asws delivered on behalf of Allah^-azwj Mighty and Majestic what He^-azwj had Commanded us with delivering it.

مَا نَجِدُ لَهُ مَوْضِعاً وَ لَا أَهْلًا وَ لَا حَمَّالَةً يَحْمِلُونَهُ حَتَّى خَلَقَ اللَّهُ لِذَلِكَ أَقْوَاماً خُلِقُوا مِنْ طِينَةٍ خُلِقَ مِنْهَا مُحَمَّدٌ ص وَ ذُرِّيَّتُهُ وَ مِنْ نُورٍ خَلَقَ اللَّهُ مِنْهُ مُحَمَّداً وَ ذُرِّيَّتَهُ وَ صَنَعَهُمْ بِفَضْلِ صُنْعِ رَحْمَتِهِ الَّتِي صَنَعَ مِنْهَا مُحَمَّداً ص

We^-asws neither found a place for it, nor a rightful one, nor a bearer to bear it, until (such time as) Allah^-azwj Created a people for them, Created from the clay Muhammad^-saww and his^-saww offspring had been Created from, and from the Noor Allah^-azwj Created Muhammad^-saww and his^-saww offspring had been Created from, and Made them with the remnants of Mercy He^-azwj had Made Muhammad^-saww from.

فَبَلَّغْنَاهُمْ عَنِ اللَّهِ عَزَّ وَ جَلَّ مَا أَمَرَنَا بِتَبْلِيغِهِ فَقَبِلُوهُ وَ احْتَمَلُوا ذَلِكَ وَ بَلَغَهُمْ ذَلِكَ عَنَّا فَقَبِلُوهُ وَ احْتَمَلُوهُ وَ بَلَغَهُمْ ذِكْرُنَا فَمَالَتْ قُلُوبُهُمْ إِلَى مَعْرِفَتِنَا وَ حَدِيثِنَا

So we^-asws delivered to them on behalf of Allah^-azwj Mighty and Majestic what we^-asws had been Commanded with delivering it, and they accepted it and bore that, and we^-asws delivered that to them on our^-asws behalf and they accepted it and bore it; and we^-asws delivered our^-asws Zikr to them and their hearts inclined to our^-asws recognition and our^-asws Ahadeeth.

فَلَوْ لَا أَنَّهُمْ خُلِقُوا مِنْ هَذَا لَمَا كَانُوا كَذَلِكَ وَ لَا وَ اللَّهِ مَا احْتَمَلُوهُ

Had they not been Created from this, they would not have been like that, and no by Allah^-azwj, they would not have tolerated it.

ثُمَّ قَالَ إِنَّ اللَّهَ خَلَقَ قَوْماً لِجَهَنَّمَ وَ النَّارِ فَأَمَرَنَا أَنْ نُبَلِّغَهُمْ كَمَا بَلَّغْنَاهُمْ فَاشْمَأَزُّوا مِنْ ذَلِكَ وَ نَفَرَتْ قُلُوبُهُمْ وَ رَدُّوهُ عَلَيْنَا وَ لَمْ يَحْتَمِلُوهُ وَ كَذَّبُوا بِهِ وَ قَالُوا ساحِرٌ كَذَّابٌ‏ فَ طَبَعَ اللَّهُ عَلى‏ قُلُوبِهِمْ‏ وَ أَنْسَاهُمْ ذَلِكَ

Then he^-asws said: ‘Allah^-azwj Created a people for Hell and the Fire, so He^-azwj Commanded us^-asws to deliver to them just as we^-asws had delivered to them, but they were constricted from that and their hearts were alienated, and they rejected upon us^-asws and did not tolerate it, and they belied it and they said, ‘(He is) a lying magician!’ [40:24], so Allah Sealed upon their hearts, so they don’t know [9:93], and their tongues of that.

ثُمَّ أَطْلَقَ اللَّهُ‏ لِسَانَهُمْ بِبَعْضِ الْحَقِّ فَهُمْ يَنْطِقُونَ بِهِ وَ قُلُوبُهُمْ مُنْكِرَةٌ لِيَكُونَ ذَلِكَ دَفْعاً عَنْ أَوْلِيَائِهِ وَ أَهْلِ طَاعَتِهِ وَ لَوْ لَا ذَلِكَ مَا عُبِدَ اللَّهُ فِي أَرْضِهِ

Then Allah^-azwj Freed their tongues with some of the truth, so they are speaking with it, while their hearts are in denial, for that to become a defence from His^-azwj friend and people of His^-azwj obedience. And had it not been that, Allah^-azwj would not have been worshipped in His^-azwj earth.

فَأَمَرَنَا بِالْكَفِّ عَنْهُمْ وَ الْكِتْمَانِ مِنْهُمْ فَاكْتُمُوا مِمَّنْ أَمَرَ اللَّهُ بِالْكَفِّ عَنْهُمْ وَ اسْتُرُوا عَمَّنْ أَمَرَ اللَّهُ بِالسَّتْرِ وَ الْكِتْمَانِ مِنْهُمْ

So we^-asws instructed with the refraining from them, and the concealment from them. Therefore conceal from the ones Allah^-azwj has Commanded with the refraining from, and veil from the ones Allah^-azwj has Commanded with the veiling and the concealment from.

قَالَ ثُمَّ رَفَعَ يَدَهُ وَ بَكَى وَ قَالَ اللَّهُمَ‏ إِنَّ هؤُلاءِ لَشِرْذِمَةٌ قَلِيلُونَ‏ فَاجْعَلْ مَحْيَاهُمْ مَحْيَانَا وَ مَمَاتَهُمْ مَمَاتَنَا وَ لَا تُسَلِّطْ عَلَيْهِمْ عَدُوّاً لَكَ فَتَفْجَعَنَا بِهِمْ فَإِنَّكَ إِنْ فَجَعْتَنَا بِهِمْ لَمْ تُعْبَدْ أَبَداً فِي أَرْضِكَ.

He (the narrator) said, ‘Then he^-asws raised his^-asws hand and cried and said: ‘O Allah^-azwj! ‘They are a small group [26:54], so Make their lives to be our^-asws lives, and their deaths to be our^-asws deaths, and do not Let enemies of Yours^-azwj to overcome upon them, so we^-asws would end up being agonised by them, for if You^-azwj were to let (them to) overcome us^-asws, You^-azwj will not be worshipped in Your^-azwj earth, ever!’’[282]

---

[1] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 5 H 1

[2] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 5 H 2

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

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

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

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

[7] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 1

[8] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 2

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

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

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

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

[13] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 7

[14] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 8

[15] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 9

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

[17] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 11

[18] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 12

[19] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 13

[20] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 14

[21] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 15

[22] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 16

[23] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 17

[24] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 18

[25] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 19

[26] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 20

[27] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 21

[28] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 22

[29] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 23

[30] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 6 H 24

[31] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 1

[32] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 2

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

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

[35] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 5

[36] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 6

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

[38] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 8

[39] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 9

[40] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 10

[41] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 11

[42] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 12

[43] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 13

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

[45] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 15

[46] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 16

[47] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 17

[48] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 18

[49] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 19

[50] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 20

[51] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 21

[52] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 22

[53] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 23

[54] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 24

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

[56] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 7 H 26

[57] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 8 H 1

[58] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 8 H 2

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

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

[61] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 8 H 5

[62] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 8 H 6

[63] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 8 H 7

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

[65] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 8 H 9

[66] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 1

[67] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 2

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

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

[70] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 5

[71] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 6

[72] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 7

[73] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 8

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

[75] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 10

[76] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 11

[77] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 12

[78] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 13

[79] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 14

[80] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 15

[81] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 16

[82] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 17

[83] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 18

[84] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 19

[85] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 20

[86] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 21

[87] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 22

[88] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 23

[89] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 24

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

[91] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 9 H 26

[92] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 1

[93] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 2

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

[95] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 4

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

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

[98] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 7

[99] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 8

[100] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 9

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

[102] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 11

[103] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 12

[104] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 13

[105] A fatalist is someone who feels that no matter what he or she does, the outcome will be the same because it’s predetermined.

[106] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 14

[107] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 15

[108] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 16

[109] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 17

[110] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 18

[111] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 19

[112] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 20

[113] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 21

[114] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 22

[115] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 23

[116] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 24

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

[118] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 26

[119] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 27

[120] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 28

[121] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 29

[122] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 30

[123] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 31

[124] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 32

[125] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 33

[126] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 34

[127] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 35

[128] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 36

[129] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 37

[130] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 38

[131] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 39

[132] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 40

[133] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 41

[134] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 42

[135] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 43

[136] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 44

[137] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 45

[138] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 46

[139] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 47

[140] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 48

[141] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 49

[142] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 50

[143] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 51

[144] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 52

[145] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 53

[146] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 54

[147] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 55

[148] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 56

[149] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 57

[150] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 58

[151] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 59

[152] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 60

[153] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 61

[154] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 62

[155] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 63

[156] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 64

[157] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 65

[158] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 66

[159] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 67

[160] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 68

[161] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 69

[162] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 70

[163] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 71

[164] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 72

[165] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 73

[166] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 74

[167] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 75

[168] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 76

[169] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 77

[170] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 78

[171] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 79

[172] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 80

[173] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 81

[174] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 82

[175] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 83

[176] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 84

[177] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 85

[178] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 86

[179] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 87

[180] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 88

[181] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 89

[182] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 90

[183] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 91

[184] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 92

[185] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 93

[186] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 94

[187] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 1

[188] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 2

[189] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 3

[190] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 4

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

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

[193] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 7

[194] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 8

[195] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 9

[196] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 10

[197] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 11

[198] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 12

[199] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 13

[200] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 14

[201] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 15

[202] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 16

[203] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 17

[204] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 18

[205] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 19

[206] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 20

[207] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 21

[208] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 22

[209] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 23

[210] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 24

[211] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 25

[212] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 11 H 1

[213] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 11 H 2

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

[215] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 1

[216] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 2

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

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

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

[220] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 6

[221] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 7

[222] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 8

[223] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 9

[224] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 10

[225] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 11

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

[227] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 13

[228] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 14

[229] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 15

[230] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 16

[231] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 17

[232] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 18

[233] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 19

[234] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 20

[235] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 21

[236] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 22

[237] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 12 H 23

[238] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 1

[239] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 2

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

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

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

[243] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 6

[244] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 7

[245] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 8

[246] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 9

[247] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 10

[248] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 11

[249] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 12

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

[251] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 14

[252] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 15

[253] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 16

[254] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 17

[255] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 18

[256] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 19

[257] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 20

[258] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 21

[259] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 22

[260] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 23

[261] Pus from private parts of prostitutes

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

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

[264] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 26

[265] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 27

[266] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 28

[267] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 29

[268] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 30

[269] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 31

[270] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 32

[271] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 33

[272] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 34

[273] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 35

[274] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 36

[275] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 37

[276] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 38

[277] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 39

[278] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 40

[279] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 41

[280] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 42

[281] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 43

[282] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 13 H 44